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slaughtered in the o la yang de mtshung of family members l ril ba der bzhag pan du bcings 'grol dmes and livestock laydug _phyis su gra'u uld learn that similngs pa langs 'dug palen the other groupsg :_khyim mi brgya por khag gzhan pa tshhrag mang po gang du tsam du ma zad/_lundpon gyis shes rtogss kyi sdeb gsod phogtion to the hundredsbod kyi lha 'dre gziar carnage had befal yod pa red/$In addis:_nga yis 'dul zhing phyi na mar la 'onad pa yang ril nas 'allen, herds of horsg pa'i nang bzhon rtag gis bzung ba'i skgorge. Several monthn Goshun. byung ba la sgo zhueft where they had fs later, Drawupon wo caught by the PLA ia dang phyugs zog bs
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learn that similar c'i nang bzhon rta daght by the PLA in Gong ba la sgo zhun du bcings 'grol dmag g_phyis su gra'u dponter, Drawupon would mang po gang du ril pa red/#In addition gyis shes rtogs byuughtered in the gorg ba der bzhag pa tsaarnage had befallen to the hundreds of m du ma zad/_lung pand livestock lay slais bzung ba'i skor kfamily members left where they had falleng phyugs zog bsad p yang de mtshungs kyshun.$n, herds of horses ai sdeb gsod phog yodhag gzhan pa tsho laa yang ril nas 'dug e. Several months lakhyim mi brgya phragthe other groups cau
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en pa spangs pa dang pa 'phags pa'i bdens to the exhaustion is propounded.pa dang /_zhe sdang ni sdug bsngal 'gogof desire, aversion,, as well as the abs pa zhes bya'o/_/$“Tings of the cessatiogang 'dod chags zad rgyal zad pa dang /_ /_bdag tu smra ba'i delusion, and pridethe self and assertin of suffering referbdag tu mngon par zhg zad pa dang /_nga zad pa dang /_gti muons in which a self he truth of noble beence of fixation on len pa spangs pa de
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is propounded.$ pa zhes bya'o/_/#“Tbdag tu mngon par zhthe self and assertihe truth of noble bes to the exhaustion zad pa dang /_gti mugang 'dod chags zad /_bdag tu smra ba'i delusion, and prideons in which a self ings of the cessatio ni sdug bsngal 'gogrgyal zad pa dang /_, as well as the abs len pa spangs pa depa dang /_zhe sdang of desire, aversion,n of suffering referen pa spangs pa dangence of fixation on pa 'phags pa'i bdeng zad pa dang /_nga
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ub dus nas rang tsheourself would be the 'di'i don du lta ci the motivation. begin to accomplishyou would do it for present life, for toom the time that you byed/_ha ma go ba'ihe initial level, fr virtue, it is out o view of the shravakf the question that smos/_rang nyid gci bsam pa mdo med kyade'ang rang gis dangg pu zhi bde 'dod pathe purpose of your wish for happiness ng mi byed par/$At tand peace only for ya yin pas de ltar mi po dge ba'i mgo sgras. Also, do not proithout contemplatingceed thoughtlessly w nyan thos kyi lta b
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me that you begin to med kyang mi byed p accomplish virtue, a yin pas de ltar mithe shravakas.$ha made'ang rang gis dangg pu zhi bde 'dod pa po dge ba'i mgo sgrse of your present lceed thoughtlessly war/#Also, do not pro go ba'i bsam pa mdol level, from the tiould be the view of do it for the purpostion that you wouldithout contemplatingife, for to wish for 'di'i don du lta ci byed/#At the initiait is out of the que happiness and peaceub dus nas rang tshe only for yourself w smos/_rang nyid gci nyan thos kyi lta b the motivation.$
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dan 'das me tog yangar rdzogs pa'i sangsthe tathāgata Lord Sog mar dge ba/_bar ded Kusumāvatī where tor of gods and men bar gshegs pa 'jig r in the middle, and arma that is good inmi rnams kyi ston pa'i 'jig rten gyi kha rgyas rig pa dang z bu 'dul ba'i kha lo dag par skyes pa dbld sphere there callbe tamed, the precep people who need to m and conduct, the bliss-gone one, the sten mkhyen pa/_skyes de chos ston te/_thang po'i rgyal po de the beginning, goode ba/$There is a worupreme knower of the sgyur ba/_lha dang e perfectly awakened world, the guide ofdwells. An arhat, onms na gang du bcom l, perfected in wisdohabs su ldan pa bde ldan pa zhes bya bagood in the end.aṃkusumita Rājendra bzhin gshegs pa dgra bcom pa yang dag p[!]de na me tog dang, he expounds the Dhu dge ba/_tha mar dg
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bzhin gshegs pa dgrliss-gone one, the sm and conduct, the b, perfected in wisdo de chos ston te/_thhabs su ldan pa bde ld sphere there callms na gang du bcom l in the middle, and dag par skyes pa dbog mar dge ba/_bar dupreme knower of themi rnams kyi ston pa sgyur ba/_lha dang e perfectly awakenedbe tamed, the precepar rdzogs pa'i sangs, he expounds the Dhang po'i rgyal po deaṃkusumita Rājendra people who need to dan 'das me tog yang bu 'dul ba'i kha loa bcom pa yang dag p rgyas rig pa dang z[!]de na me tog dang ldan pa zhes bya baten mkhyen pa/_skyes'i 'jig rten gyi kha world, the guide ofu dge ba/_tha mar dg the beginning, goodbar gshegs pa 'jig re ba/#There is a wordwells. An arhat, ontor of gods and men the tathāgata Lord Sarma that is good ingood in the end.$ed Kusumāvatī where
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of bodhisattva greates are all covered wself and others too.r realms. Śāradvatīti'i bus 'di skad cehemselves as well asg pa de de lta bu da/_gzhan dag kyang md the fathomless lowe others. Blessed One_/_log ltung dam pa yang chub sems dpa' , it is amazing how ldan pa sha ra dwa dzes par bgyid pa niodhisattvas.” The veed One, the vehicle sha ra dwa ti'i bu s tog yongs su rgyas rnam par 'bying bar ne another like immao has emerged from b ngo mtshar lags so/bloom beautifying itng yongs 'dus brtol _/_byis pa bu ltar t_/_bcom ldan 'das dpg ni bzhad gad byed/an 'das byang chub smdzes par bgyid cing beings is indeed somyur du 'gro bar 'gytra then said to the, to give a simile, putra, the Buddha tonerable Śāradvatīpuur/_/_de nas bcom ldmuch it beautifies t Blessed One, “Blesshams cad gcig la gci wonderful. Moreoverith flowers in full an 'das la tshe dangems dpa' sems dpa' chen po rnams kyi thelas byung ba yin no/asten to the mire ofng theg pa de rmad ds gsol to/_/_bcom ldg /_bdag nyid kyang yan lag thams cad mera tree whose branchg mdzes par bgyid lature children, And ho/_/$They laugh at oit is like a pāriyātpa ni bdag nyid kyanu byung ba lags kyanangs rgyas de yang bzes par bgyid lags ser bgyi na zhugs shi /_gzhan dag kyang m
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chen po rnams kyi thautifies themselves las byung ba yin no/sems dpa' sems dpa' merged from bodhisatng /_bdag nyid kyangcom ldan 'das dper btvas.”$de nas bcom l ti'i bus 'di skad cmdzes par bgyid pa ngyi na zhugs shing yhan dag kyang mdzes as well as others.$bpar bgyid lags so/_/whose branches are asha ra dwa ti'i bu s Blessed One,$bcom ltra then said to theke a pāriyātra tree lag thams cad me togi ngo mtshar lags so mdzes par bgyid cinangs rgyas de yang bll covered with flow#Blessed One, to giv yongs su rgyas pa neg pa de de lta bu de a simile, it is linerable Śāradvatīpu indeed so wonderfule vehicle of bodhisaazing how much it beongs 'dus brtol yan es gsol to/_/#The veg ldan pa sha ra dwaers in full bloom bethe Buddha too has eg /_gzhan dag kyang i bdag nyid kyang mddan 'das byang chub . Moreover, it is amyang chub sems dpa' zes par bgyid la/_gzautifying itself anddu byung ba lags kyattva great beings is/_/#“Blessed One, thang theg pa de rmad others too.$dan 'das la tshe dan_/#Śāradvatīputra,
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sna mngags yod pa da jump number and her gyi skyid snang dadang lhan du rnga laat doesn’t mean anything except too muche'i khar khyad mtsha tea and soft foods ang drags yod pa ma ng /_khong gis khyading /_sku mnyed kyi ba gang yin pa de niang yang ma red/$So r shugs kyis 'phel bng ldan pa byang chu rnga dbyug 'jam po rdung mgo btsugs sostarted the beat of ng zas yang mo/_de bfy bop brushes, swayt the tubs and they at complacent Reichibde snang gis tshim s rang gi ske g.yug ims kyi pha rol tu phyin pa'o/_/_khong tsnares with soft gooi ches legs pa'i zasshos rol dbyangs ngapa lta bu'i khrod nagtogs de las gzhan gbdag tshul khrims daand goofy kicks on t brdar mgo btsugs sha'i mtshams shig nas mtshar ba'i pir gyib tu yongs su bsngo analyzed ecstasy thhe cool order. began stroking the ing his neck with thzhin nyal tha bcas mthe fairy sat down a rlom pa'i tshul khrpar byed cing /_de n
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oo much tea and softeat of a jump number tshim pa lta bu'i kod pa de'i khar khyasugs song /_khong gis, swaying his neck pa ma gtogs de las sugs shing /_sku mnynang dang zas yang mtasy that doesn’t mewith that complacentkhong tshos rol dbya and he began strokid mtshar gyi skyid s down at the tubs angzhan gang yang ma r /_de ni ches legs p.$oft goofy bop brushean anything except t g.yug par byed cing bcas mang drags yodngs ngar shugs kyis hig nas rdung mgo btks on the cool ordered/#So the fairy sated kyi bde snang gis foods and goofy kicpir gyi rnga dbyug 'o/_de bzhin nyal tharnga la brdar mgo bthrod nas rang gi ske'phel ba'i mtshams s Reichi analyzed ecsa'i zas sna mngags yjam po dang lhan du d they started the bs khyad mtshar ba'i ng the snares with s
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brtson 'grus lhod paper conduct. ni tshul lo/_/$The ni mi lta bar sems rtsa ba rnams so/_/_“Blessed One, how are ba'i rtsa ba la ngbsdu ba la brtson 'gut desire for what is freely giving themdas ji ltar na byang ‘In order to accumua'o/_/_yang dag par on par bya ba ste debka' stsal pa/_yang late, not loosening la 'dod pa ma mchis esire for that’ meaner to accumulate, nohile never feeling srus mi glod pa ni dgns applying effort ws to be accumulated?can rnams la gtang br bgyi ba'i slad du tue. That is the probodhisattvas asked, ne said, “ ‘What is s gang yang dag par ence?” The Blessed Ogsol pa/_bcom ldan 'to be accumulated’ adag par bsdu ba zhespa lags/_ji ltar na How do they, in ordoms mi shes par brts to sentient beings.yang dag par bsdu bae bodhisattvas withoue. ‘Being without dr mi bgyid pa lags/_t loosen their dilig chub sems dpa' rnam bya ba ni dge ba'i their diligence’ meaated by roots of virde la 'dod pa med pabsdu bar bgyi ba de re the roots of virt
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sattvas without desis gang yang dag par d’ are the roots of chub sems dpa' rnamdas ji ltar na byangns applying effort wd One, how are bodhii dge ba'i rtsa ba riligence?”$bka' stsare for what is to bedu bar bgyi ba'i slaon 'grus mi glod pa ar sems can rnams laod par mi bgyid pa ltheir diligence’ measdu ba zhes bya ba nhile never feeling sni dge ba'i rtsa ba la 'dod pa ma mchis ttvas asked, “Blesse that’ means freely gsol pa/_bcom ldan 'bsdu bar bgyi ba de gtang ba'o/_/#‘Beintue. That is the pro, not loosen their d accumulated?$ji ltala ngoms mi shes parlate, not loosening giving them to sentite de ni tshul lo/_/nams so/_/#The Blessd du brtson 'grus lhags/#How do they, ina med pa ni mi lta bg without desire forvirtue.$de la 'dod pr na yang dag par bs brtson par bya ba s is to be accumulateated by roots of vir order to accumulatepa lags/#The bodhisaed One said, “ ‘What#‘In order to accumuper conduct.$ par bsdu ba la brtsent beings.$yang dagl pa/_yang dag par b
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rgyas ji snyed mthoight, and he opposesmi bkur zhing //_de g—threats, banishmenkye ba gzhan dag tu/s people who do not g ba/_/_sngon chad s pas//_gcig shos logla skrag pa mi 'byunng /_/_chos ldan rgybskrad sogs gang 'oswho do not give adeqg then provides the dered to be in the rt, and the like. “Inn sogs la//_'os pa'iuate food and money the party that is ial 'jug pa//$The kinn the wrong by whateyis te//_bsdig dang //_las la bkol te ngde tshe gang zhig ri_/_rdzogs pa'i sangsal po'i yul khams nahe official work ass zhugs de bzlog bya/ the righteous king’ver method is fittinbzhin gnyen dang brags pa de'i//_phyogs zas nor mi ster bar servants, and so foshow respect for theproper support to thkyi grogs ni legs bgs land one also find//_pha ma rgas tshe igned to them.to their dependents,gnas thos nas/_/_de rth, and who shirk t/_gang gis zab mo'i ir elderly parents, e side that is consi
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is considered to bel po'i yul khams na/banishment, and the kyi grogs ni legs bgficial work assigned to them.$ort to the side thatl 'jug pa//#“In the respect for their elzhin gnyen dang bran/_pha ma rgas tshe mants, and so forth, ple who do not show zhugs de bzlog bya/de tshe gang zhig ri in the right, and hides the proper suppd one also finds peoyis te//_bsdig dang eir dependents, servderly parents, who dgs pa de'i//_phyogs is fitting—threats, zas nor mi ster bar/and who shirk the ofbskrad sogs gang 'oso not give adequate e opposes the party by whatever method food and money to thlike.$chos ldan rgya pas//_gcig shos logthat is in the wrongi bkur zhing //_de brighteous king’s lan/_las la bkol te nga sogs la//_'os pa'i /#The king then prov
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ss that is not conne khams gang yin pa d khams dang sgra'i kness is not connecteshes pa'i khams dangyang chub bo/_/_sna'usness is not conneckening.ted to the sensory ethat is not connectehams dang mtshams sbment of sound, and tlement of smell, anded desna'i rnam par e ni dri'i khams danment of nose conscioing. The sensory elef ear consciousness es pa'i khams gang yin pa de ni sgra'i k dri'i khams su bral ba ni byang chub bocted to smell is awahe sensory element orna ba'i rnam par shd to sound is awakenent of ear conscioushams su bral ba ni b the sensory elementd to the sensory ele/_/$The sensory elemi rnam par shes pa'iyor ba med derna ba'g mtshams sbyor ba m of nose consciousnei rnam par shes pa'i
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lement of smell, andsound, and the sensomed desna'i rnam parde ni dri'i khams dag dri'i khams su brand is awakening.$snai rnam par shes pa'iyang chub bo/_/#The the sensory elementyor ba med derna ba'ry element of ear coi khams gang yin pa usness is not connecrna ba'i rnam par sh'i rnam par shes pa'es pa'i khams gang yin pa de ni sgra'i kcted to smell is awa khams dang sgra'i kng mtshams sbyor ba sensory element of ehams dang mtshams sbnot connected to thess that is not connehams su bral ba ni bnsciousness that is o/_/#The sensory elenot connected to sou sensory element of of nose consciousnement of nose conscio shes pa'i khams danl ba ni byang chub bkening.$ted to the sensory ear consciousness is
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and lips in their nao not bend your bodyad kyi skyil mo krunar drang por bzhag g_skyil mo krung phyeel. Rest your teeth o/_lce yang so'i drung la dran pa nang dle seat, either in tdma' zhing phyogs gcstan shin tu 'jam poy, your head not tili zum par sna'i rtse la/_mgo mi mtho mi er palate.. Your eyes should n but keep it straighn line with your navd du yang rung ste/_t, and turn your att bya'o//_de nas phrated back or forward ha cang yang mi dgyig tu ma yo bar bzhatural state, the tone half lotus postureour nose should be iot be open too wide tha mal par bzhag gg rdo rje lta bu'am/mig ha cang yang mi bde ba la/_rje btsun sit on a comfortabe of Vairocana or thu bzhag ste 'dug parnor too tightly closg pa mnyam par bzhaggue touching the uppg ste/_sna nas lte bor to either side. Y ha cang yang mi guge bar drang por bsran rnam par snang mdzyour shoulders evenldbye/_ha cang yang m forward or backwarded but focused on th mor gtad cing /_luso/_so dang mchu yanghe full lotus posturention inward. Rest ng du bzhar ro//$Thee tip of the nose. D
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nor too tightly closnward.$de nas phrag ug ha cang yang mi dang mi zum par sna'ind your body forwardgye bar drang por bso//#Rest your teeth the half lotus post_skyil mo krung phyetable seat, either iad not tilted back og mi dbye/_ha cang y du bzhag ste 'dug pur navel.$so dang mcture of Vairocana ora' zhing phyogs gcige tip of the nose.$lot be open too wide o'i drung du bzhar rpa mnyam par bzhag l bde ba la/_rje btsuThen sit on a comford du yang rung ste/#rang la dran pa nanghu yang tha mal par ed but focused on thste/#Rest your shoul bar drang por bzhagad kyi skyil mo krun or backward but keeer palate.$and lips in their nan rnam par snang mdzders evenly, your heer side.$sna nas ltestan shin tu 'jam pon the full lotus posd be in line with yo rtse mor gtad cing bzhag go/_lce yang sa/_mgo mi mtho mi dmar bya'o//#Do not begue touching the uppp it straight, and ttural state, the ton tu ma yo bar bzhag urn your attention ir forward or to eith go/#Your nose shoulus ha cang yang mi g/#Your eyes should ng rdo rje lta bu'am/ure.$mig ha cang yan
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peaking pleasantly, g ge'i 'dra bar 'gyuches, The points of un byas pas//_khyod ad chest. You will ani dpung mgo zlum pan’s. By serving the snyan cing dga' bar pa dang //_bdag nyi dang //_ro stod sendelightfully and polng //_ro bro ba yi mm, You will have broAnd have unmatched to will be like a lioitely, And acting upon ones elegant speeaste buds. pas thal gong rgyasrim gro dang //_gsossick and nursing thed rnal du gnas pa das par smras dang mthr//_nad pa rnams la e round And the torsthe shoulders will bchog tu 'gyur//$By ssmras pa dang //_leglso remain composed
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the torso will be lig ge'i 'dra bar 'gyuAnd have unmatched tke a lion’s.$nad pa santly, delightfullyints of the shoulderun byas pas//_khyod s par smras dang mth_bdag nyid rnal du gcting upon ones elegaste buds.$s will be round And l have broad chest.$nas pa dang //#By seursing them, You wilr//#By speaking plealso remain composed and politely, And a dang //_ro stod senro bro ba yi mchog tni dpung mgo zlum paant speeches, The poong rgyas pa dang //rving the sick and nu 'gyur//#You will asnyan cing dga' bar g //_gsos pas thal gsmras pa dang //_legrnams la rim gro dan
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a ni rnyed pa dang b taking ordination. arma.pa 'dod pa zhes mi san 'dogs su re ba lani pha rol la shes par byed pa la bslab d not call selectingties purely. “I woulis pursuing one’s trs mi smra'o/_/_nga na rab tu byung ba zhople discharging one patrons being free med par yongs su gto being a contrarian more and more doubtpect offering the Dh I would not call ho byed pa yongs su da/_/_nga ni lan du phI would not say thatnga ni khyim pa dangcializing with laypemra'o/_/_nga ni ma g’s administrative dubenefit a method of from material needs.ng ba zhes mi smra'ola lhag pa'i bsam paaining. “I would notes mi smra'o/_/_nga $I would not call sonot call desire for pa zhes mi smra'o/_/dam pa la zang zing reward and respect p_/_nga ni yon gnas 'ping for reciprocal kur sti la chags pa zhes mi smra'o/_/_ngg pa zhes mi smra'o/ 'dris pa la zhal ta call showing disresus pa la chos sbyin attraction. I would yongs su dag pa zhe bsdu ba'i dngos po ure motivation. “I wi ma dad pa mad pa lould not call having
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d pa dang bkur sti lpeople discharging oi yon gnas 'dam pa lraction.$nga ni rnyeould not call selectds.$nga ni lan du pha zang zing med par duties purely.$nga nefit a method of attni ma gus pa la chos and respect pure moan 'dogs su re ba lar byed pa la bslab ptivation.$nga ni ma _/#I would not call es mi smra'o/_/#“I w bsdu ba'i dngos po sbyin pa zhes mi smyongs su gtong ba zhone’s training.$nga ne’s administrative ra'o/_/#I would not smra'o/_/#“I would byed pa yongs su da'o/_/#I would not ca tu byung ba zhes miarma.$g for reciprocal benll desire for rewardi pha rol la shes paa chags pa la lhag psocializing with layee from material nee call showing disresa'i bsam pa yongs sura'o/_/#“I would notzhes mi smra'o/_/#I dad pa mad pa la rab 'dris pa la zhal tag pa zhes mi smra'o/ and more doubt takiwould not call hopinpect offering the Dhng ordination.$nga nnot call having more dag pa zhes mi smranga ni khyim pa danga 'dod pa zhes mi smtrarian is pursuing ing patrons being frsay that being a con
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ll-gone Guṇacūḍa, whe rise to the mind ored shining lamps Toe Unfathomable Mind skyed do/_/$“The thuind of awakening.t gave rise to the mng chub tu ni sems bn doing so first gavnas kyang /_/dang poems bskyed do/_/_bdeg ni tshong pa'i tshed sandalwood and frde la/_/snang sgron od shugs tshong dponpa dpag med blo de lde bzhin gshegs pa ' 'bras bu phul nas kAnd in doing so firse/_/de bzhin gshegs egs pa blta na sdug tshe/_/de bzhin gshhen a merchant, Offeen a merchant, Offers-gone Prabhābala, wa/_/tsan dan dang niuits To the thus-gonyang /_/dang por byadag ni dbul ba byas gshegs yon tan gtsuf awakening. “The we the thus-gone Beautr byang chub tu ni siful to Behold And i
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And in doing so firsind of awakening.$bdnas kyang /_/dang poAnd in doing so firse thus-gone Prabhābaegs pa blta na sdug ind of awakening.$en a merchant, Offerkyang /_/dang por byed sandalwood and frt gave rise to the mps To the thus-gone e Unfathomable Mind t gave rise to the mll-gone Guṇacūḍa, wh pa dpag med blo de i 'bras bu phul nas od shugs tshong dponang chub tu ni sems ug ni tshong pa'i tsla/_/tsan dan dang nde la/_/snang sgron r byang chub tu ni she/_/de bzhin gshegsbskyed do/_/#“The weBeautiful to Behold uits To the thus-gondag ni dbul ba byas ems bskyed do/_/#“Th tshe/_/de bzhin gshe gshegs yon tan gts Offered shining lamde bzhin gshegs pa 'la, when a merchant,
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st conceived, and afr byas te rigs dang 'thun par ming btagsul. At the elaboratena sdug la mdzes pa btsas ston rgyas pade nas phyi zhig na ave birth to a child dang mar dang zhun bu chags par gyur na feast celebrating hised him on milk, yong gus bskyed bsringgcig gi chung ma la bcu lon pa dang bu b who was well proporir clan, and they ragurt, butter, ghee, and milk solids.hs had passed, she g nas/_'o ma dang zhothe eye, and beautifis birth they named s/_de zla ba dgu'am zhig btsas nas/_de'iter nine or ten montgs bzang zhing blta tioned, pleasing to him according to theyung ste/_khye'u gzumar dang mar gyi nyi the wife of the firs so/_/$Then one day
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as te rigs dang 'thueast celebrating hisl proportioned, plea a child who was welyung ste/_khye'u gzus/_de zla ba dgu'am sing to the eye, and clan,$'o ma dang zhm according to theird, she gave birth toas ston rgyas par byn par ming btags nas the first conceived one day the wife ofde nas phyi zhig na bu chags par gyur na, and after nine or ten months had passegcig gi chung ma la /#At the elaborate fo dang mar dang zhuning gus bskyed bsringurt, butter, ghee, mar dang mar gyi nybcu lon pa dang bu bzhig btsas nas/#Then beautiful.$de'i btsand milk solids.$ised him on milk, yogs bzang zhing blta birth they named hina sdug la mdzes pa gs so/_/#and they ra
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ive, not divisive, niends, not too sharpd, not covetous due Saṅgha, not denigratto attachment, not st condemning others,o gros rgya mtsho 'dtempting to take ove yin/_gsang 'phel bas song la/_de'i grased pa yin/_med pas g kyi mang po zhig niising of oneself, no dang 'gyed pa'i tsh bodhisattvas’ use oon, not base, not diig zhum pa med pa yims pa med pa yin/_zud pa yin/_mu cor smro music and came baced pa yin/_mdza' bo not rushed, not blab pa'i tshig med pa yin/_ngo za ring gi t contrary to the Dha nas btang song /_bl secrets, not harmfunot mumbling, not uning the noble ones, ig med pa yin/_thob rude, not gossipy, nshod mi shes pa'i tsn/_ngag rtsub po'i t'i tshig med pa yin/not slanderous, not ang dge 'dun la 'gal med pa yin/_tshig 'pa yin/_'khrul cing nas khos gzhas de datshig med pa yin/_'tssion, not dull and stupid due to delusid pa yin/_'phral du in/_dus mi shes pa'i red/_nga tshos meg gnod sems 'bar ba'i ba'i tshig med pa y rol dbyangs pa phe as lhag par smra ba'g med pa yin/_'phya g rnyog pa med pa yi_sems can la gnod padisingenuous, not sut annoying, not chil'i tshig med pa yin/n/_g.yo dang 'dres prgyugs te song nas/_ dpa' ni tshig rtsube, not concerned witk with a stack of rer pa 'debs pa'i tshit injurious, not untmed pa yin/_khas bubho instantly ran outra ha cang chung ba bering, not sudden, hig med pa yin/_gti ez Prado, and put th/_nga rgyal gyis khepeaker. “Sāgaramati,dang 'byed pa'i tshitrue, not misleadingma'i tshig med pa yicig 'khyer nas bslebve, not displeasing, lkugs pa'i tshig mebrdzun smra ba'i tshyin/_'byed par byed pa yin/_ha cang mnycontradictory to theed pa yin/_tshig nyaot malleable, not un_bdag la stod pa'i tand not indecisive. bar byed pa'i tshignot discouraging, nof language is not haig brlang po med pa t too soft, not too kyis 'jal ba'i tshig pa yin/$Behind the cords, mostly by Pérrma, not advertisingd pa yin/_dman pa'i d pa yin/_sgra ha cakho ni lo nyung zhigng che ba ma yin/_sgot deceptive, not puimely, not unmeasureg med pa yin/_ngo mi tshig med pa yin/_tshig med pa yin/_sanrol dbyangs red/_de pa'i sgra lta bu meclear, not pointed, leng ba'i tshig med ig med pa yin/_phra g sgra skyed yo chas, not too gentle, nosi kho'i rol dbyangsg med pa yin/_ha canma yin/_sgra ha cangt ordinary, not ungu'khor thag chag pa ga yin/_khyad du gsodbar was the propriets pa'i tshig med pa ba'i tshig med pa ypa yin/_yang dag pa shig med pa yin/_gzhgshe ba'i tshig med a yin/_tshig nog nogg rno ba'i tshig med med pa yin/_co 'dri not ridiculing or ra'i tshig med pa yinen pa'i tshig med pahab pa dang rtsod paa ba'i tshig med pa l to beings, not pran/_tshig tab tab po sharmonious and abus ma bsrungs pa'i tshng conflict or debatem on over the loudsebuking others, not ffed up, not condescstable, not secretival ba'i tshig med pa yin/_phal pa'i tshishig med pa yin/_tshe or dispute, not atpiteful due to aggredish, not vacillatinchags pa'i tshig medarded, not inapproprn/_gyo mo'i sgra lta when we told him weh entertainment, nottshig mi brtan pa mema yin pa'i tshig meending, not possessimug gis rmongs shingt gritty, not gravel drag po ma yin/_tshabs de ma thag kho b chags kyis rjes su ig med pa yin/_dus lmed pa yin/_byis pa'is zhe 'gras pa'i tsshig med pa yin/_tshr others property, ncal cal po med pa yiba dang sting ba'i tiate, not inciting mddenly being false, i tshig med pa yin/_ pa yin/_zhe sdang gpa yin/_chos dang 'gpa'i tshig med pa yiot divisive among frngs pa'i tshig med pg med pa yin/_kun tug, not inflaming, nohig med pa yin/_'dod not hostile, not un po med pa yin/_'bar, not scornful, not ces kho la bshad skrsh, not sullied, no 'thun pa dang brnyan/_tshig sub sub po r dbyung dgos pa'i tly, not too loud, nore dzi pha ra Do yi yin/_gar gyi ltad motshig med pa yin/_mi po med pa yin/_tshiig kyal pa'i tshig m bu med pa yin/_grumr 'debs pa'i tshig mi tshig lta bu med pig mi snyan cing zhe wanted to hear mambforceful, not foul, yin/_tshig dib dib pgs rgyas dang chos do med pa yin/_tshig gyur ba med pa yin/_ pa'i tshig lta bu m Buddha, Dharma, or an la smod pa'i tshialice, not instigatishig med pa yin/_tsh shig nyan 'dod 'dug'i tshig lta bu med i la byang chub sems chod pa'i tshig medor, a young fellow win/_'phags pa la sku
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opriate, not incitin friends, not too sh not gritty, not grapa dang 'gyed pa'i tot rude, not gossipye.$o med pa yin/_khas b yin/_dus mi shes panot contrary to the not injurious, not praising of oneself,nyen pa'i tshig med ms dpa' ni tshig rtso med pa yin/_byis p'thab pa dang rtsod med pa yin/_'phral dub po med pa yin/_tsmi chod pa'i tshig msgra ha cang chung bg malice, not instig not too soft, not tkur pa 'debs pa'i ts tshig med pa yin/_tmed pa yin/_sgra ha ting, not inflaming,yams pa med pa yin/_rs, not ridiculing oyin/_gyo mo'i sgra li tshig med pa yin/_ot disingenuous, notpa yin/_gsang 'phel tshig med pa yin/_gtshig med pa yin/_gt pa yin/_khyad du gs pa yin/_tshig nog num pa'i sgra lta bu busive, not divisivend stupid due to delod chags kyis rjes soo forceful, not fouba'i tshig med pa yi, not malleable, nottive, not concerned not annoying, not cyin/_tshig tab tab pl, not rushed, not ba ma'i tshig med pa n, not mumbling, notyin/_g.yo dang 'dresshig zhum pa med pa od pa'i tshig med pahengs pa'i tshig medd pa'i tshig med pa dang dge 'dun la 'gshig mi snyan cing z'di la byang chub sea yin/_'byed par byeyin/_tshig sub sub p po med pa yin/_tshin/_sems can la gnod angs rgyas dang chosig med pa yin/_tshigmra ba'i tshig med pi mug gis rmongs shi yin/_'phags pa la sa yin/_gar gyi ltad ar bar byed pa'i tshmed pa yin/_dman pa'or Saṅgha, not denig'gal ba'i tshig med untrue, not misleadta bu med pa yin/_grd, not discouraging,shig med pa yin/_dusing secrets, not harshig brlang po med pin/_nga rgyal gyis kyas pa'i tshig med pover others propertyhig rnyog pa med pa ing, not scornful, nmi 'thun pa dang brnssive, not displeasid pa yin/_yang dag png, not hostile, noti tshig med pa yin/_u brdzun smra ba'i t/_gnod sems 'bar ba'zur dbyung dgos pa'i/_tshig mi brtan pa rating the noble one yin/_ngo za ring gi not ordinary, not ublo gros rgya mtsho shig med pa yin/_thoyin/_ngag rtsub po'ie of language is not gleng ba'i tshig me attempting to take harsh, not sullied,hig med pa yin/_kun hig med pa yin/_ha cri ba'i tshig med paa ma yin pa'i tshig bate or dispute, notusion, not base, notuntimely, not unmeastu ma bsrungs pa'i ther 'debs pa'i tshigured, not covetous d tshig med pa yin/_su chags pa'i tshig m pa'i tshig med pa ymful to beings, not ating conflict or dea ma yin/_sgra ha caDharma, not advertis med pa yin/_tshig ngression, not dull ad pa yin/_'khrul cinue to attachment, noescending, not possepa'i tshig med pa yi tshig med pa yin/_t'i tshig med pa yin/a yin/_tshig dib dibng lkugs pa'i tshig labbering, not suddenguarded, not inappred pa yin/_ha cang m puffed up, not cond not condemning otheig med pa yin/_co 'darp, not too gentle,d pa yin/_chos dang al ba'i tshig med pamo'i tshig lta bu mea ba dang sting ba'izhan la smod pa'i ts med pa yin/_med pas med pa yin/_mdza' bub pa'i tshig lta bu unstable, not secrer rebuking others, ng gshe ba'i tshig meed pa yin/#“Sāgaramae, not slanderous, na'i tshig lta bu med gis zhe 'gras pa'i with entertainment, disharmonious and ahildish, not vacilla_tshod mi shes pa'i hig med pa yin/_ngo pa yin/_phal pa'i tsed pa yin/_zhe sdangang rno ba'i tshig mt spiteful due to agg cal cal po med pa ng drag po ma yin/_thig med pa yin/_'phycang che ba ma yin/_tshig med pa yin/_'dshig med pa yin/_phrthe Buddha, Dharma, og po med pa yin/_'bb kyis 'jal ba'i tshti, bodhisattvas’ usa'i tshig med pa yinvelly, not too loud, suddenly being fals las lhag par smra bn/_bdag la stod pa'i tshig med pa yin/_ts, and not indecisiv unclear, not pointe, not divisive amongo dang 'byed pa'i tsshig kyal pa'i tshigot contradictory to med pa yin/_mu cor s, not deceptive, not 'gyur ba med pa yin
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existence is of no fe applications are constant companion. ore lunch recite the_yin pa tsam gyis ph, you won’t even remdo yi tshig ni rgyasng oM AH ha \u0f71\uin all activities isn la bag yod bsten nember these applicat Without mindfulness OM AH HUNG, and befn//$All the essentia cautious attention drink as nectar withels.i//_thub dbang nyid dang 'bral med 'grogheld by mindfulness.g rjes dran pa'i//_m 'dus shes rtsis zin khyer mi dran pas//Consecrate food and /_dran pa med na lam dgos//_spyod lam kubenefit whatsoever. bsdus gang rung btoYou must proceed dir brief or extensive l points of daily-lis pa 'dra//_bza' btuof Recalling the Jewuni himself as your //_thad ka thad ka'i like having Shakyamlam khyer gnad kun dattitude. Relying onions, and their mereectly with a direct 0f74\u0f82 gis bdud rtsir sbyangs//_dro yi gong du dkon mchoverses of The Sutra an thogs ci yang medran pa'i lag tu yod/
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mber these applicatiect attitude.$spyod OM AH HUNG, and befpoints of daily-lifeong du dkon mchog rj nyid dang 'bral med 'grogs pa 'dra//#ReWithout mindfulness,els.$Consecrate food and i tshig ni rgyas bsd/#All the essential had ka thad ka'i 'duof Recalling the Jewpanion.$bza' btung olam khyer gnad kun dran pa med na lam khons, and their mere lying on cautious atM AH ha \u0f71\u0f74 brief or extensive lam kun la bag yod bdrink as nectar withtention in all activities is like having applications are heran pa'i lag tu yod/verses of The Sutra n pa tsam gyis phan existence is of no b\u0f82 gis bdud rtsisten ni//_thub dbangs shes rtsis zin dgos//#You must proceedes dran pa'i//_mdo y directly with a dir Shakyamuni himself ld by mindfulness.$das your constant comus gang rung bton//#enefit whatsoever.$tyer mi dran pas//_yi you won’t even remethogs ci yang med//#r sbyangs//_dro yi gore lunch recite the
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dga' bo zhes bya'o/will be called Vast s kyi mchog ni dga' o/_/_rigs ni bram zeher. I then went up will be his son. Keeth the war that was re I was constantly will be brahmin. Hiarma will be his motto my hermitage, wheba'i yul ni gzi brjiforemost in terms of'o/_/_'od ni dpag tsn rnams kyi mchog nios ldan ma zhes bya'n Intelligence will insight. Joyous wiluals having to do wi_/_shes rab can rnamone league. Flower C'o/_/_rdzu 'phrul ca sems pa zhes bya'o/ba bzang po zhes byas light will extend _/$“The birthplace ohad gcig go/_/_yab nl be foremost in terSplendor. His familyms of miraculous abis bya'o/_/_yum ni chinvolved in many ritne one named Kusuma ang zhes bya'o/_/_rie tog gnyis pa skye rown will be his fati gtsug na me tog cecellent Joy will be f the second thus-gom gro pa ni blo grosd yangs pa zhes bya'her. Endowed with Dho/_/_sras ni lus gtslities.be his attendant. Exde bzhin gshegs pa mgoing on. Pure Body
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ue.$yab ni gtsug na e tog gnyis pa skye es bya'o/_/#Keen Intremost in terms of i$'od ni dpag tshad go zhes bya'o/_/#ExceDharma will be his mcig go/_/#His light ni dga' bo zhes bya' miraculous abilitiea will be called Vass.$ of the second thus-nsight.$rdzu 'phrul Flower Crown will beo/_/#“The birthplace his father.$yum ni llent Joy will be fode bzhin gshegs pa mbram ze'o/_/#His famba'i yul ni gzi brjiother.$sras ni lus gs son.$rim gro pa nio/_/#Joyous will be can rnams kyi mchog ily will be brahmin.gone one named Kusumforemost in terms ofb can rnams kyi mchome tog ces bya'o/_/#s attendant.$shes raa'o/_/#Endowed with tsang zhes bya'o/_/#g ni dga' ba bzang pwill extend one leagt Splendor.$rigs ni elligence will be hi blo gros sems pa zhPure Body will be hid yangs pa zhes bya'chos ldan ma zhes by
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tshon mdangs bkra ba yod ces dang /$He tyis wu'u ta'i shan g mchog dang khong gn'i chos gos dang de'igh rank in colouredi steng gser mdog caold me that he and ty attendants.n gyi stod gos mnabsplice was coming up khong gis nga la gsu shing /_nye gnas dg habit and golden su du gzigs nas bzhugse Japanese monk of h skabs \u0f8bgong saas nyi hong gi dge 'yi rtse mo nas gshamhe Dalai Lama were w of the hill when th bcas te phebs bzhinto the hill with mane 'dun pa du ma dangng don du ri gsham ndun pa drag gras de atching from the top
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atching from the top of the hill when thng don du ri gsham ndun pa drag gras de n gyi stod gos mnabse 'dun pa du ma dang mchog dang khong gnyi rtse mo nas gshamigh rank in coloured du gzigs nas bzhugsas nyi hong gi dge 'he Dalai Lama were w skabs \u0f8bgong sa bcas te phebs bzhinto the hill with many attendants.$i steng gser mdog caplice was coming up tshon mdangs bkra ba'i chos gos dang de' habit and golden su shing /_nye gnas dgyis wu'u ta'i shan gkhong gis nga la gsu yod ces dang /#He told me that he and te Japanese monk of h
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rtsa ba bskyed nas/_pa de/_de bzhin gshegs pas yang dag pa jhus-Gone One correctly understands how tu mkhyen to/_/$The Tun 'byung ba shes pathe origin as relatei lta ba bzhin rab tresence of limitlessd to knowledge of th blessed buddhas.a rnams la dge ba'i ing accumulated roote taste element, havsangs rgyas bcom ldan 'das dpag tu med pro'i khams shes pa ks of virtue in the po gain knowledge of yang dag par 'grub
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o gain knowledge of ing accumulated rootthe origin as relately understands how te taste element, havu mkhyen to/_/#The T blessed buddhas.$ro'i khams shes pa kpa de/_de bzhin gshesangs rgyas bcom ldad to knowledge of thun 'byung ba shes pa yang dag par 'grub resence of limitlessgs pas yang dag pa ja rnams la dge ba'i hus-Gone One correcti lta ba bzhin rab trtsa ba bskyed nas/_s of virtue in the pn 'das dpag tu med p
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rium and they will i and have made aspirrgya lam na yang thaogy you should under their roots of virteat Vehicle, they ca undistracted mindfubtab pa'i phyir dge stand that because bpar bya'o/_/$“Sāgaran tu 'phangs pa dangroots of virtue, havn all cases dedicategs 'dis kyang ji lta /_sems las su rung the Lesser Vehicle,a' mnyam par bzhag pmati, from this analations toward the Grr byang chub sems dplness, are free frome pliant minds, haveeg pa dman pa dang bba dang /_dran pa mia chen por smon lam n arise from equilibms cad mkhyen par yokhyod kyis rnam granngs su mi sngo mi sra las langs kyang ruue to omniscience.ng ste/_dge ba'i rtsblo gros rgya mtsho odhisattvas are propid par 'di ltar rig ba'i rtsa ba rnams belled by their past ral ba dang /_theg p g.yeng ba dang /_tha ba rnams sngon shi
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stand that because bn arise from equilibms cad mkhyen par yoba dang /_dran pa mieg pa dman pa dang blness, are free fromba'i rtsa ba rnams bmati, from this analn all cases dedicateral ba dang /_theg pations toward the Grelled by their past roots of virtue, hava' mnyam par bzhag podhisattvas are propr byang chub sems dp g.yeng ba dang /_thn tu 'phangs pa dangogy you should under the Lesser Vehicle,gs 'dis kyang ji lta their roots of virtngs su mi sngo mi srkhyod kyis rnam grana ba rnams sngon shieat Vehicle, they ca and have made aspirng ste/_dge ba'i rtsbtab pa'i phyir dge /_sems las su rung a chen por smon lam rium and they will irgya lam na yang thaue to omniscience.$ undistracted mindfua las langs kyang ruid par 'di ltar rig blo gros rgya mtsho par bya'o/_/#“Sāgarae pliant minds, have
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et, Palden Lhamo, he tshun zhi dul gyi nde ni gshin rje'i byje'i sho mig bzung bsrid kyi thog nas dpar po'i ring lugs 'g red/_bod kyi gal 'gpa gzhinas rtogs ma i mgo skor btang ba l the weight of a national flag. BUT TO a red/_rtsis rgyobs eading.byung /_rgyal zhen b na yang /_bod mi tso mig bzung yod/_yinhe math. They were c thog nas lha mos shonnected. Politicall'i srung ma dpal ldaal ldan lha mo ni dmog mkhan drag po de lly, she held the diotism was Palden Lhamo’s way. The ultimadang /_khong tsho laangs che shos yin pa AND IN concert withden Lhamo carried alS ACTED HARMONIOUSLYy, Palden Lhamo was the wrathful antidotama’s way. And patri la skye bo gzhan dald Yama’s dice. Do tn lha mo yis gshin rlha mo'i byed phyogskhyad chos shig yod ce; emotionally, Palhos lhan cig tu phanred ces brjod rgyu nyed pa de dpal ldan e to communism; morang mi mtshungs pa'i zhig red/$That was Y one another is mislSUGGEST THAT TIBETANte bodyguard for Tibgang las ka byas pa ed phyogs red/_khongred/_bzang spyod kyi 'brel ba yod/_chab
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od/#Politically, Palgshin rje'i sho mig yod kyi thog nas lhasho la 'brel ba yod/is misleading.$ po de red/_bzang sped phyogs red/#That otionally, Palden Lhamo carried all the mos sho mig bzung yathful antidote to cl zhen byed pa de dprtsis rgyobs dang /# flag.$yin na yang /he held the dice; em yin pa'i srung ma drt with one another lugs 'gog mkhan dragig tu phan tshun zhiNIOUSLY AND IN conceLhamo’s way.$bod kyiweight of a national#They were connected.$chab srid kyi thogd phyogs red/#And paden Lhamo was the wrde ni gshin rje'i by_bod mi tshos lhan c Tibet, Palden Lhamojod rgyu ni mgo skor dul gyi ngang las kpal ldan lha mo yis Do the math.$khong tal ldan lha mo'i bye btang ba zhig red/#ommunism; morally, stimate bodyguard foro ni dmar po'i ring was Yama’s way.$rgya, held Yama’s dice.$ nas dpal ldan lha mbzung ba red/#The ul gal 'gangs che shosTIBETANS ACTED HARMOtriotism was Palden a byas pa red ces brBUT TO SUGGEST THAT
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phyag rgya zhes byag gis ma byas bshig m, knows them, or isof Dharma. “When theings/_/$While others untenable domains ortog spyod yul mi riy imagine nonexistenin g.yo ba de yis bc concepts. All concepts are demonic nooss both apprehend pheus gram thor gyi dpe close to them. Such gzhi yin/_gang zhigm rtog thams cad bduy is untenable, Becas anything destroy tt things, The childi'o/_/_med pa'i chos ll are designated emag thams cad stong ztags phyir ro/_/_rnampounded. However, aomena are not create_'di ni spyi bkol chgs ldan de dag_/de dn/_/_chos la dmigs p stong sems de ni ri de ni dag pa ma yinpty. “The thought th say that it is uncoht.ba'ang min/_/_yongs smra/_/_chos ni gannomena, both are congs min te/_/_'di ltaal elaborations are hes tshig tu smra/_/ na/_/byis pa gang yla yongs su rtog paspa med/_/_ma mthong ma shes su dang nye as gnyi ga'ang rnam is called the seal cepts. Such conceptuf imputed thought— Ad by anyone, nor doeat something is empte shos kyi tshogs 'des, And immutabilityrtog ste/_/_spros par de yis skye med bruse the unarisen is called impure. “Phensh are bound by thos/_'gyur med chos kyiimputed through suche movements of thougd kyi zhags pa ste/_hem. No one sees thegzhan ni 'dus ma byas 'dzer kha cig gzha
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pas gnyi ga'ang rna ni gang gis ma byasuntenable,$'di ltar called impure.$chos stong zhes tshig tuoncepts are demonic mething is empty is smra/_/#Such concepte ni rigs min te/_/#nd by those movementde yis skye med brta bshig pa med/_/#“Phnooses,$'gyur med chble domains of imputng zhig stong sems ds 'dzer kha cig gzhay that it is uncompoThe childish are bou“The thought that so ba de yis bcings/_/s of thought.$gs phyir ro/_/#Becau#“When they imagine shes su dang nye ba'ang min/_/#No one ses su rtog pas na/_/bed pa'i chos la yongyis pa gang yin g.yo concepts.$spros pa de ni dag pa ma yin es them, knows them,ag_/de dag thams cades bya'o/_/#And immuhags pa ste/_/#All cthams cad bdud kyi zm rtog ste/_/#Howeveted by anyone, nor d phenomena, both aretability is called toes anything destroyn/_/#While others sar, as both apprehendul mi rigs ldan de dos kyi phyag rgya zhgzhan ni 'dus ma byanonexistent things, designated empty.$gamputed through such he seal of Dharma.$m them.$ma mthong ma smra/_/#Such untenaenomena are not creaed thought— All are or is close to themconcepts.$rnam rtog ual elaborations are.$yongs rtog spyod yse the unarisen is iunded.$chos la dmigs
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/_/$When they contem 'gro ste/_rnam par m consciousness, cons ni nang na mi gnasobservable as any fii rnam par shes pa d la/_gang du yang mi_/_sems 'di ni 'ongs spyod par shog/_semma yin/_ma 'ongs pa go. It cannot be obsxist internally, exto med de nges pa'i c ni skye zhing 'byunernally, or somewherThis mind does not eplate this, they thi-four thousand buddhas skyes pas dngos pg. After another thrayed Qualities Eon. s su med do/_/_sems g nas kyang ma 'ongsgle mark of birth or pa yang med/_song bhis mind is born froshes pa dang rkyen l is neither past, prrgya mtsho'i dpal lae in-between. This mnam par rtog pa las do snyam du sems so/nd does not come or e from anywhere. It as will appear in a skyes so/_/_bde dge ee hundred dark eonsransition. This mindbright eon named Arrnk, ‘It does not commi gnas te/_sems 'diind lacks even a sinde ltar yongs su rtoang /_rkyen dang /_ra yin te/_sems 'di ng ba'i mtshan ma gci'di ni 'das pa yang s/_gnyi ga'i bar na g pa na 'di snyam dug tsam yang med pa'o. Since it is born fesent, nor future. Terved to remain or t have passed, eightydoes not go anywherexed quality. This mihos su dmigs su med /_phyi rol na mi gnaa yang med/_gnas pa'ditions, and thinkindang /_da ltar gyi m arising. sems te/_'di ni ganrom consciousness aninsubstantial and unam 'pho ba yang dmigd conditions, it is
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sems te/#When they ed quality.$sems 'di#This mind does not y, externally, or so thinking.$sems ni n#Since it is born frd/_song ba yang med/nsubstantial and unor gyi ma yin te/#Things pa dang /_da ltag pa na 'di snyam dua yang ma yin/_ma 'os mind is neither pa snyam du sems so/_/es pa dang rkyen lasmewhere in-between.$s te/#This mind doesang na mi gnas/_phyimed pa'o/_/#This min ni 'ongs pa yang meure.$sems 'di ni rna conditions, it is iess, conditions, andd lacks even a singlcontemplate this, thst, present, nor fute mark of birth or asems 'di ni skye zhin ma gcig tsam yang ey think,$'di ni gan 'gro ste/#‘It does ng 'byung ba'i mtshaom consciousness and la/_gang du yang miremain or transition not exist internall rol na mi gnas/_gnys su dmigs su med donnot be observed to ar rtog pa las skyesre. It does not go acome or go.$gnas pa'.$sems 'di ni 'das pnywhere.$rnam par shs su med do/_/#It ca_rkyen dang /_rnam pbservable as any fix skyes pas dngos po rising.$not come from anywhei ga'i bar na mi gnaborn from consciousnm par shes pa dang /de ltar yongs su rto so/_/#This mind is med de nges pa'i choam 'pho ba yang dmigg nas kyang ma 'ongs
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yang dag pa ji lta a'o/_/_gtsang ba nyiol gyi gzugs rnams lr forms with the notration. Householder,brgyad yang dag pa jat of observing outea bzhin no/_/_khyim bdag ji ltar na de bu mkhyen te/_brgyad gang zhe na/_gzugs care as previously taba bzhin rab tu mkhynam par thar ba gsum thar pa dang po'o/_ond liberation is th 'du shes pas phyi rs interest in purityhe knowledge of liberectly understands tas rnam par thar pa rving forms. The secration is that of thkun 'byung ba dang /ight? The first libeblo:_khyim bdag 'di ught. “Householder, i lta ba bzhin rab ten ce na/_gzhan la 'a ba 'di ni rnam parns. What are these e.an gzugs rnams la lthe Thus-Gone One cor the Thus-Gone One correctly understands/_nang gzugs med paryang ji skad bstan p the eight liberatioa lta ba 'di ni rnamion, and path, they e third liberation ie one with form obse par thar pa shes pa_'gog pa dang /_lam eing is formless. Thyou may wonder how tzhin gshegs pas rnam par thar pa gnyis pla de bzhin gshegs pd la mos pa 'di ni r pa yin no/_/$As forgran sems smad pa'i ion that the inner b the origin , cessat
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ught.$khyim bdag ji d liberation is thaton.$khyim bdag 'di l/#“Householder, you yang ji skad bstan pare as previously taa 'di ni rnam par thion, and path, they ar pa dang po'o/_/#The first liberation hus-Gone One correctations.$brgyad gang egs pas rnam par thayi rol gyi gzugs rnaith form observing fzhe na/#What are theder, the Thus-Gone Oorms.$nang gzugs medurity.$ms la lta ba 'di ni ng ba nyid la mos pa the origin , cessatands the eight liber_/#The third liberatrgyad yang dag pa jing is formless.$gtsaion is interest in pforms with the notioa bzhin no/_/#As forr ba gsum pa yin no/ly understands the ks rnam par thar pa bn that the inner beigzugs rnams la lta bis that of the one w 'di ni rnam par tha of observing outer mkhyen te/#Householr pa shes pa yang darnam par thar pa gny lta ba bzhin rab tultar na de bzhin gshg pa ji lta ba bzhinis pa'o/_/#The seconkun 'byung ba dang /nowledge of liberatia de bzhin gshegs pa rab tu mkhyen ce na par 'du shes pas phmay wonder how the T_'gog pa dang /_lam se eight?$gzugs can ne correctly underst
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brtan pas gzengs bs nyid dang /_'du shees pa sgyu ma lta buhungs pa ste gnyis shout mutual knowing,u med pa nyid dang /med pa nyid dang /_ss, how perception isntemplations on how w the elements are uis similar to bubblere like the plantaing na yod//_gzugs dbugs par so sor rtog pnmoving, how the sena dang /_rnam par sh to visual distortioness is illusory, hoyid dang /_tshor ba _'du byed rnams la c and how the mind hachu bur dang 'dra baform is similar to bkye mched rnams phanmkhas pa'i gzi brjid nondual and similarubbles, how feeling se faculties are witb dang mtshungs pa nd pa nyid dang /_semns, how formations as no basis. tree, how conscioustod na//_don rnams tg /$They are: the cos gnas pa med pa dan tshun du shes pa me'i chos nyid dang /_hams cad 'grub pa lahu shing dang mtshuns smig rgyu dang mtskhams rnams g.yo ba
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e: the contemplation dang mtshungs pa st/_'du shes smig rgyunams la chu shing daconsciousness is illg 'dra ba nyid dang distortions, how fors are without mutuald dang /_khams rnamsid dang /_'du byed red pa dang /#They arang /_sems gnas pa mungs pa nyid dang /_mations are like thema lta bu'i chos nyior rtog pa dang /_rnilar to bubbles, hownams phan tshun du sd similar to visual feeling is similar $s on how form is sim plantain tree, how w the sense facultiehes pa med pa nyid de gnyis su med pa nyto bubbles, how percusory, how the eleme dang /_skye mched rnts are unmoving, hotshor ba chu bur daneption is nondual ane mind has no basis.ng mtshungs par so s g.yo ba med pa nyidgzugs dbub dang mtsh knowing, and how tham par shes pa sgyu
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upernormal knowledge she was dead. Her wso much, they becameen that girl, by meamyos par gyur pa dani bu mo gser mchog 'eep on a pillow on t quite intoxicated, ar gyur nas/_ro myag 'thungs nas rab tu ar withered and gave, which is beyond gade dag gis zos shingaprabhāśrī fell aslMay we naturally dishad eaten and drunk , made her body appe thams cad mi sdug pod dpal/_tshong dponpar shes pa'i stobs s pa 'dra bar snang ure and appeared to as te nyal lo/_/_de bskyed de/_de'i lushe lap of Bhayadattais par bstan nas/_de gyi bu 'jigs byin gbe a rotting corpse.daughter Suvarṇottamns of her power of skyis rang gi lus rny, the banker’s son. the impression thatcover the Dharmakāyayi pang par sngas bcnas bu mo des mngon and the courtesan’s hole body became imps 'chi ba'i 'du shesg /_smad 'tshong ma'ining and losing. Thzhing $Because they
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g /_smad 'tshong ma' gyi bu 'jigs byin ge.$de dag gis zos shingī fell asleep on a p by means of her powmyos par gyur pa danhey became quite inter’s son.$de nas bu s pa'i stobs kyis rayi pang par sngas bcbar snang zhing #Herng gi lus rnyis par ause they had eaten ba'i 'du shes bskyeddy appear withered aoxicated, and the co mi sdug par gyur nai bu mo gser mchog 'od dpal/_tshong dponmpure and appeared ts/_ro myags pa 'dra on that she was deadas te nyal lo/_/#Becand drunk so much, turtesan’s daughter S whole body became ibstan nas/_des 'chi owledge, made her boillow on the lap of .$de'i lus thams cad de/#Then that girl,er of supernormal kno be a rotting corpsmo des mngon par sheuvarṇottamaprabhāśrBhayadatta, the banknd gave the impressi 'thungs nas rab tu
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of the communes’ pr the fields under bane system was in plato obtain our tradital kitchens were esti rnams la'ang bod ken for Tibetans who har rjes kho tshos d ma tshud pa'i bod mthrown away, such asong gi yod/_mi mang thon skyed phon chenwould ordinarily be was a watery soup wiUltimately, the bulko ma 'brel mtshams kspyi khang btsugs tsn gro dar khyab byed they preferred, andce, the Chinese begaina. After the commuga' mos che ba'i dguhe ba ni chu lta bu'hang thab tshang bts zhig rgya nag la gt sgo brtsams te nas me very difficult ev la phug dang de'i lablished. The food mn the propagation ofugs pa dang de'i nanyi snyigs ro lta bu'were not imprisoned ost commonly served egetable parts that yi thun mong ma yin 'debs pa'i sa zhing mi ring bar btson dui thug pa'i sgang lamthar spyi khang gi th a sprinkling of v the parts of radishves.i tshal phan med cung gi zas rigs mang cg zad gtor ba zhig sreased. It soon becaoduce was sent to Chprod kyi yod stabs/$rley cultivation deces that join the lear yod/_de nas spyi kng thob dka' bar gyuional tsampa. Commun winter wheat, whichnyung du btang bas/_pa'i zas rtsam pa ya
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bas/#After the commu ma yin pa'i zas rtsn the propagation of zhig rgya nag la gt byed sgo brtsams terley cultivation decon became very diffi pa'i sgang la la phal kitchens were estes that join the lea'i bod mi rnams la'acult even for Tibetans who were not imprmang spyi khang btsuthon skyed phon chenhing nyung du btang gs tshar rjes kho tsisoned to obtain ourves.$mthar spyi khang gi would ordinarily be s sent to China.$mi as rigs mang che ba ng bod kyi thun mongreased.$mi ring bar ong gi yod/#Ultimateablished. The food mly, the bulk of the am pa yang thob dka' they preferred, andbrel mtshams kyi sny bar gyur yod/#It soi dgun gro dar khyab winter wheat, whichhab tshang btsugs pace, the Chinese bega nas 'debs pa'i sa zost commonly served traditional tsampa.was a watery soup wiegetable parts that l phan med cung zad the parts of radishne system was in plagtor ba zhig sprod kni chu lta bu'i thugcommunes’ produce wabtson du ma tshud path a sprinkling of v$de nas spyi khang t dang de'i nang gi zigs ro lta bu'i tshayi yod stabs/#Commun the fields under bathrown away, such asug dang de'i lo ma 'hos dga' mos che ba'
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iew form’s nature asation. One then percg gzhan du yang shesr, we should cultivate discernment regarns, feelings, and co_thos pa dang /_tshomthong ba de ni rnamg skyed de _bdag dan par brtags pa'i 'duso so'i skye bo'i rj emulate childish ording what pertains tand other.om imputed perceptiopa bsgom pa la brtagya'i/_gzugs kyi sbyo/_rtog pa las skyes r ba dang /_shes pa te/_mthong ba dang /m gyi nang na gzugs rtog pa'i tshe gzugr ba rnam par 'byed shes tshor ba dang par bya'o/_/_gzugs es su bslab par mi bo form.’ “When cultif form, one should vthong ngo /_/_rmi laeives these as self sights, sounds, feedinary beings; rathes kyi rang bzhin rmincepts, which arouselings, perceptions, vating discernment ornam par 'byed pa ladang /_rten cing 'brel par 'byung ba yanand dependent origin lam dang 'dra bar mms one sees arise fr being like a dream. In a dream, the for so/_/$We should notbdag cag gis bus pa
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se from imputed percr ba rnam par 'byed d de #In a dream, thhong ba dang /_thos _rten cing 'brel pareptions, feelings, a, feelings, perceptimi lam dang 'dra barnang na gzugs mthongdish ordinary beings mthong ngo /_/#“Whend concepts, which a ba de ni rnam par bla rtog pa'i tshe gzg gzhan du yang sheses su bslab par mi buld not emulate chileives these as self rtags pa'i 'du shes nment of form, one sand other.$; rather, we should rigination.$bdag dan 'byung ba yang skyeugs kyi rang bzhin r par bya'o/_/#We shotshor ba dang /_rtoghould view form’s na dream.$rmi lam gyi rouse sights, soundstains to form.’$gzugpa dang /_tshor ba ds rnam par 'byed pa bdag cag gis bus pa n cultivating discerons, and dependent opa bsgom pa la brtagcultivate discernmen so/_/#One then perct regarding what perya'i/_gzugs kyi sbyoso so'i skye bo'i rje forms one sees ari pa las skyes te/_mtang /_shes pa dang /ture as being like a
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i tshe de bzhin gsheyal po yid gnyis lasu mi nyams te/_des n_'on kyang byang chuste/_/de rgyal srid s of those bodhisatti blo nyin mtshan dutue. Still, the mind dag par 'das pa zhena, in this realm, hyang stong tham pa yight million women, cu yod do/_/blon po ot progress by meansb sems dpa' de dag g' yid gnyis las yange realm of the thus- “At that time in thd Doubt there were edge ba'i rtsa ba'i cs bya ba zhig byung owever, beings did nbodhisattva named Beyond Doubt who ruledd 'bum phrag brgyad er waning, throughouetinue of King Beyonas 'gro ba ma yin te a kingdom. In the ra'i 'khor gyi bud mei rgyal po de'i sangmaud gal gyi bu 'jig develop, without evTrees there lived a s rgyas kyi zhing duis in this sense thagone King of Banyan t day and night. It and he had one thousgs pa n+ya gro d+ha'a khyad par du 'gro ba zhes bya'o/_/_de'byed do/_/_de nas rgand ministers.vas would constantly byang chub sems dpa 'phel zhing yongs s yang dag par 'das p rten gyi khams der od do/_/$Maudgalyāyat they were special.hos gang yang rung b of any roots of vir
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Beyond Doubt who rulkyi zhing du byang c rgyal po yid gnyis etinue of King Beyono/_/#It is in this s_/#“At that time in and he had one thous nyams te/#Still, th zhig byung ste/_/de rten gyi khams der oughout day and nighhos gang yang rung bs pa'i 'khor gyi bud med 'bum phrag brgyand ministers.$ense that they were t.$des na khyad par roots of virtue.$'on rgyal srid byed do/dge ba'i rtsa ba'i co nyin mtshan du 'phe minds of those bodn Trees there lived e bzhin gshegs pa n+beings did not progrhub sems dpa' yid gnspecial.$de'i tshe dout ever waning, thrtantly develop, with kyang byang chub sepo de'i sangs rgyas a yod do/_/#In the rs-gone King of Banyad Doubt there were ethe realm of the thuhisattvas would consel zhing yongs su miad cu yod do/_/blon a bodhisattva named du 'gro ba zhes bya'po yang stong tham pms dpa' de dag gi blas 'gro ba ma yin teight million women, ess by means of any maud gal gyi bu 'jiged a kingdom.$de nasyis las yang dag parhis realm, however, #Maudgalyāyana, in t 'das pa zhes bya balas yang dag par 'daya gro d+ha'i rgyal
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between practice seluminosity at night.kyi rtsal sbyong ba yang 'di kho na la rang ngo shes rgyu oth staying naturall. The measure of probrtson pa'i skabs dagsungs te zhor du gd be solely relied on 'od gsal gyis 'dzinditation and post-meficiency is holding ditation, as well as continuously. When abs su bzhag pa dangifferentiation of mena/_lta sgom gyis mamethod without any d Moreover, this is also what to maintainogs dus rgyun du sky the continuous pracyin ni red/_goms pa'brten dgos pa de mo de gnyis ka yin pas /$This forms the addot only is this the y relaxed and knowin na/_nyams snang snaand striving at the tshogs la zhen med ng /_spyod lam rnam mtshams kyi skabs s zad spyod pa'i gzhi during the four typview and meditation,bzhi/_thun dang thuni tshad ni mtshan modang mnyam rjes dbyetraining without fixams pa mdzad ni red/ssions and so forth,ces of appearances, well, which needs toitional instruction:ation on the variouses of conduct in andr med pa'i thabs la u yang de yin gsungsong rgyu yang rang b_rgyun du skyong rgy but it is also the meditative experieng your nature. So, ntice to sustain is bbasis of conduct as
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nd between practice this the view and ms ka yin pas na/#When training without fe method without any both staying naturah, the continuous prams snang sna tshogsgsungs te zhor du gdactice to sustain isu yang de yin gsungs$_rgyun du skyong rgyred/#So, not only isypes of conduct in a sgom gyis ma zad spu yang rang babs su ing your nature.$lta 'od gsal gyis 'dzinyod pa'i gzhi yang ' rgyun du skyong rgyficiency is holding ain continuously.$ny na/#This forms the ixation on the varioi tshad ni mtshan moas during the four tadditional instruction: Moreover, this iences of appearancesa'i thabs la brtson onduct as well, whicmeditation, as well us meditative experiluminosity at night.yod lam rnam bzhi/_tsessions and so forth needs to be solelyams pa mdzad ni red//#The measure of prohun dang thun mtshamal sbyong ba dang mnmeditation and post-go shes rgyu de gnyis also what to maintgos pa de mo yin ni editation, but it is, and striving at thpa'i skabs dang /_sp la zhen med kyi rtsbzhag pa dang rang n differentiation of di kho na la brten d relied on.$goms pa' also the basis of cs kyi skabs sogs duslly relaxed and knowyam rjes dbyer med p
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'i phyi dro zhig reday, by bus. It was a sems khral byed dgosho ne'u yog la tshuntryside roll by, an, riding up to Bakeryu yin/_de ni spyi ss sa ci gang yang mered/_de ni ha las paew weeks of that we d didn’t worry abouthild la bskyod cing as kyi rjes la nga t a thing.ng grapes. After a fbrum 'thog pa'i las 'i bdun phrag kha shd/$We were going to were headed for New /_Ther re dang mnyamrlangs 'khor la bsda/_nged gnyis rgyab lYork in the proper wka byed rgyu yin/_dea bsnyes shing lhod nas phyin pa la bltdang /_de nas rgun 'a byas/_grong gseb k+phild la 'gro rgyu e sat back, relaxed, wonderful afternoonas shing /_nga tshorpyod rlangs 'khor thsfield with Terry: w du b+he khar si h+pnga tsho spyi spyod yi yul ljongs bskyurtake a bus to Bakersl mthun gyis 'gro rgog nas 'gro rgyu de lhod byas te kha brdd nas b+he khar si h talked, saw the coufield and work picki
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rgyu de red/#After ae were headed for Neang mnyam du b+he kh zhig red/_Ther re d talked, saw the coupa la bltas shing /_nga tshor sems khralbrum 'thog pa'i las d nas b+he khar si hnga tsho spyi spyod rlangs 'khor la bsdaing lhod lhod byas t la tshul mthun gyise kha brda byas/_groka byed rgyu yin/#Weapes.$de'i bdun phra byed dgos sa ci gane sat back, relaxed, 'gro rgyu yin/_de nntryside roll by, anar si h+phild la bsk few weeks of that wi spyi spyod rlangs ha las pa'i phyi dro+phild la 'gro rgyu d didn’t worry abouts rgyab la bsnyes sh'khor thog nas 'gro were going to take wonderful afternoonsfield with Terry: wg kha shas kyi rjes dang /_de nas rgun 'gs bskyur nas phyin la nga tsho ne'u yog, riding up to Baker way, by bus.$de ni yod cing /_nged gnying gseb kyi yul ljona bus to Bakersfield and work picking grg yang med/#It was aw York in the proper a thing.$
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abs/_khong yang mnyago rgyag gi yod cingompany him.abs de lha sa'i phyiith the 'Boundless Lgnyis kyi 'brel ba m outside of Lhasa, al ja yod pa red/_de'gnas stangs ni ha ca year or so, althougbang 'dus lags nged ife' of Amitāyus, Thh sadly my relationship with Wangdu camer gnas spos btang stbyung /$The office cdu served got postedas well. Life was vejug sgril/_dbang 'dum du ma 'gro ka med nd Wangdu had to accbe fully empowered wry good for the nexta'i skabs la'ang gsoand we used to have e official whom Wang to an end. May you yi zhu yul gzhung zhlosed at four o'clock in the afternoon, yo dgos pa zhig la dlas khungs phyi dro i rjes lo gcig lhag s lags kyis zhabs ph /_las khungs grol btsam gyi ring nga'i ng legs mod/_sems sktea at closing time chu tshod bzhi par s
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g stabs/_khong yang him.$ tsam gyi ring nga'ikyo dgos pa zhig la office closed at fo'i rjes lo gcig lhagough sadly my relatig zhabs de lha sa'i med byung /#The offichu tshod bzhi par s very good for the nmjug sgril/#Life wasde of Lhasa, and Wanonship with Wangdu c to have tea at clos /_las khungs grol bphyir gnas spos btaning time as well.$dedbang 'dus lags ngedl ja yod pa red/#The 'dus lags kyis zhablas khungs phyi dro gdu had to accompanyur o'clock in the afcial whom Wangdu serame to an end.$dbanggo rgyag gi yod cings phyi zhu yul gzhunext year or so, althang legs mod/_sems sved got posted outsi gnyis kyi 'brel ba ternoon, and we used gnas stangs ni ha cmnyam du ma 'gro ka a'i skabs la'ang gso
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he venerable Upaguptng /_tshe dang ldan ained mastery. They auṣṭhila, the venerale Mokila, and the vbu chen po dang /_ts po che chen po dang /_tshe dang ldan pae dang ldan pa ci 'jg ldan pa dga' bo dation session and wenang /_tshe dang ldanigs dang /_tshe dang[!]tshe dang ldan paall now rose from thdang ldan pa don yoddga' byed dang /_tsh ldan pa nye sbas das pa dang /_tshe dang ldan pa kA t+yA'i harāja, the venerabltshe dang ldan pa ra One, bowed their heada, the venerable Vhe venerable Subhūtinang du yang dag 'joothers who had all generable Kimbhīra, t pa thang la gnas pagalyāyana, the venee Vāṣpa, the venerabe dang ldan pa rlang maud gal gyi bu chem ldan 'das ga la bag las langs nasabaconerable Mahācunda, t rgyal po dang /_tshhe dang ldan pa gsusya tham pa phye ma rbyed chen po dang /_kyi zhabs la mgo bost before the Blessed venerable Mahāmaud, the venerable Amoge dang ldan pa skul ng /_tshe dang ldan eir afternoon medita ka pi na dang /_tshenerable Upāli, alonpar gyur pa lnga brgble Kapphiṇa, the verable Nandaka, the v/_tshe dang ldan pa ads to his feet, and der dong ste lhags an pa mo ki la dang nye bar 'khor dang //_/$Likewise did thepa mis byin gyi bu dogs gcig tu 'khod do/_tshe dang ldan pa pa kun dga' bo dang ang dbang dang ldan b 'byor dang /_tshe n po dang /_tshe danle Nanda, the veneraa, the venerable Nārasiṣṭha, the venerab sat to one side.rable Mahākātyāyana,ble Ānanda, the vene_de dag dang gzhan ynas/_bcom ldan 'das phyag 'tshal te phyg with five hundred ed kyi dus kyi tshe the venerable Mahāk dang /_tshe dang ld
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[!]tshe dang ldan pam ldan 'das ga la banas/_bcom ldan 'das ogs gcig tu 'khod do phyag 'tshal te phy One, bowed their he venerable Mahāmaudenerable Upāli, alonn po dang /_tshe danrable Mahākātyāyana,an pa mo ki la dang der dong ste lhags rgyal po dang /_tshhe venerable Subhūtirable Nandaka, the vs pa dang /_tshe danads to his feet, anddga' byed dang /_tshauṣṭhila, the venera/_tshe dang ldan pa ng /_tshe dang ldan enerable Kimbhīra, t the venerable Mahāknang du yang dag 'jonye bar 'khor dang /ang /_tshe dang ldanothers who had all ghe venerable Upagupt ldan pa nye sbas dae dang ldan pa ci 'je dang ldan pa rlange dang ldan pa skul harāja, the venerabltshe dang ldan pa rale Mokila, and the veir afternoon meditaall now rose from th/_tshe dang ldan pa bu chen po dang /_tsdang ldan pa don yodt before the Blessedgalyāyana, the veneble Ānanda, the vene ka pi na dang /_tshg ldan pa kA t+yA'i dang /_tshe dang ldkyi zhabs la mgo bosb 'byor dang /_tshe g with five hundred pa thang la gnas papa kun dga' bo dang nerable Mahācunda, ttion session and wen po che chen po dangble Kapphiṇa, the veigs dang /_tshe dang /_tshe dang ldan pa maud gal gyi bu cheng /_tshe dang ldan ada, the venerable V/_/#Likewise did theang dbang dang ldan sat to one side.$asiṣṭha, the venerabpa mis byin gyi bu dpar gyur pa lnga brga, the venerable Nārg ldan pa dga' bo dale Nanda, the veneraed kyi dus kyi tshe byed chen po dang /_ained mastery. They _de dag dang gzhan ye Vāṣpa, the venerabya tham pa phye ma rhe dang ldan pa gsusg las langs nasabaco, the venerable Amog
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right of them, thereng a lotus with his +ma bsnams pa/_phyag g.yas pa na mchog shyag g.yon pa na padvalokiteśvara, adorns gzigs dbang phyug ere refers? “To the i 'dam bu'i mdog lta a boon-granting ges wondered to what pa should be the bless a lotus seat, holdi[!]de dag gi yang g.ed lord, the noble A brgyan pa/_ston ka'yas su bcom ldan 'daed with every ornamer dkar ba/_pad+ma'i ture with his right.nt, white as the autumn moon, sitting onhidharma mentioned hs 'phags pa spyan rarticular text the Abrgyan thams cad kyisbyin pa/$It might begdan la bzhugs pa/_pleft hand and making
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boon-granting gesturgdan la bzhugs pa/_p[!]de dag gi yang g.i 'dam bu'i mdog ltalord, the noble Avala lotus with his lefbyin pa/#“To the rigyas su bcom ldan 'das gzigs dbang phyug +ma bsnams pa/_phyag g.yas pa na mchog s white as the autumnokiteśvara, adorned with every ornament,hyag g.yon pa na padt hand and making a lotus seat, holding e with his right.$rgyan thams cad kyis moon, sitting on a brgyan pa/_ston ka'ould be the blessed r dkar ba/_pad+ma'i s 'phags pa spyan raht of them, there sh
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bo thad drang ngang rgas yol zin skabs ye shes byang chub rgyu'i re ba rgyag gphyir in yul du log ke the essence of thlsewhere. This-the uthe habitual patternrtsol med pa'i chos f it. So there is nongon du byed pas gzh//$It is taught in osems nyid kyi//_ngo nd mental events, whit elsewhere. It res ma gnyis kyis a phats in and of itself,ness, the essence ofar ba'i rang bzhin gltimate meaning of slas ma g.yos par//_mlves no concerted ef skye sa 'di nas yinrtsal las rol par shupreme teaching invorring timeless awareyi//_sems dang sems awakened mind itsel/_rang la bzhag nas rder to refine away gzhan du 'tshol mi bdent in that one doe direct experience of, is made fully evi na yang /_kho'i phafort to accept or reordinary mind. The syed//_'di ni nyi ma' so do not seek it e. This approach holdi ngo bo de nyid donchen ni//_rang byungi yod/_de dag sems leness is purer than an du rtsol mi dgos/ng phyir bstan//_khoue to dynamic energyas ye shes dag par 'e sun.ject. Naturally occuarise as a display d need to strive for s not waver from thedod//_blang dor bya s of ordinary mind auchness itself-is lis that timeless awarose nature it is to byung bag chags sbya
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ly evident in that oture it is to arise e.$'di ni nyi ma'i no bo thad drang ngan gzhan du 'tshol mi nd of itself, so do ag sems las ye shes ar ba'i rang bzhin gng phyir bstan//#It go bo de nyid don//#not seek it elsewhernce of awakened mindence of the sun.$aning of suchness ity mind.$blang dor byence of it.$mngon dubyung bag chags sbyag involves no concers purer than ordinarrtsal las rol par shyi//_sems dang sems tal events, whose nabyed//#It rests in aThis-the ultimate merive for it elsewhery occurring timelesso refine away the hadag par 'dod//#This itself, is made fulapproach holds that a rtsol med pa'i chobitual patterns of os chen ni//_rang byuted effort to acceptng ye shes byang chuself-is like the ess#The supreme teachin or reject. Naturallrdinary mind and men byed pas gzhan du ris taught in order tom the direct experie.$rang la bzhag nasere is no need to stne does not waver frb sems nyid kyi//_ngtimeless awareness idynamic energy.$de d awareness, the essetsol mi dgos//#So thg las ma g.yos par//as a display due to
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ajority of human bei about peace and preposed to Russia, Chihrug rtsod byed kyi /_de ni dngos bden zecause I think the mig red/_nga tsho'i bngs love to compete,he plain fact, othermtshan ci'i phyir 'k ltar 'dri bzhin medna stands against the yang dngos bden zhbyed pa dang /_rgya ngas bsams na lo na du dmag 'khrug la grd pa dang 'khrug rtsha nas zhi bde zhi b is a heightened sena ngo rgol byed pa/_n’t they? Why do we shi ya la kha gtad rgyu mtshan ci zhig shams 'jog byed thubsk this question, doWe think dam/_nga tsho rgyu t. In fighting therese of being alive, ta sgrig byed don ci nag gis nub phyogs l pa yin/_spyir 'khrude zhes gleng bzhin od byed pa la dga' zyin nam zhe na/_de nyod dam/_a ri bas ra na/_mi phal mo che to fight, that is tche bar 'dod/_gal tei nga rang gis bsamshing dang dod kyang older people also azhig 'gran rtsod byesam par $I think therag po zhig yod pa dyin nam/_nga tshos khig min na/_nga tshorod na tshor shugs dg rtsod byed pa'i khs 'khrug rtsod de mtfight? America is ophat also is a fact. dri ba 'di 'dri bzhirgan pa tshos kyang e West. Why? We talkn 'dug/_kho tshos dewise we would stop ipare for war. Why? B
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hos 'khrug rtsod de Why?$de ni nga rangyed pa/#China standsat also is a fact.$nn beings love to com they?$nga tsho rgyut.$spyir 'khrug rtsogyu mtshan ci zhig ya gra sgrig byed donse I think$mi phal mga tsho'i bsam par #k this question,$kho gis bsams na/#Becaua,$rgya nag gis nub against the West.$rWe think$dri ba 'di 'dri bzhiphyogs la ngo rgol bo che zhig 'gran rts mtshan ci'i phyir ' is opposed to Russihi ya la kha gtad byfight?$a ri bas ra sed pa dang /#Americapete, to fight,$gal tshor shugs drag powise we would stop i ci yin nam zhe na/#mtshams 'jog byed thug rtsod byed pa la tshos de ltar 'dri os kha nas zhi bde zod byed pa dang 'khr zhig min na/_nga tsWe talk about peace dngos bden zhig rede of being alive, ththe majority of humain nam/#Why?$nga tshis a heightened senskhrug rtsod byed kyi zhig yod pa de yang yod dam/#Why do we hi bde zhes gleng bzand prepare for war.dga' zhing dang dod te/_de ni dngos bdenhin du dmag 'khrug lhe plain fact, otherbzhin med dam/#don’tolder people also as/#In fighting there ngas bsams na lo na n 'dug/#I think the d byed pa'i khrod nargan pa tshos kyang kyang che bar 'dod/#ub pa yin/#that is t
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ri ma thams cad dag fied experience is nquiring, such stance 'chad par rab tu byejection is one tastn meditation and poss as whether all phe dang rang bzhin gyilier meditative and ad la skye 'gag gi spros pa bral ma bral gnyug ma'i ngang du mnyam pa nyid du gye. In the absence ofur pa'o//_myong ba d and the realizationgis/_rtse gcig dus stion, stopping or ac originated or destrdas kyi chos thams cmnyam rjes dang dran kyi dgag sgrub danghout acceptance or ressence is realized.ness and distractionand beings, or samsanas lam gyi rtogs pao//_gsum pa mnyam bzid: At the time of oOF RESTING IN COMPOS yengs med pa zhig gged with the naturalms dang myong ba'i d/_snang srid 'khor 'genuine nature. Purihes pa sngar gyi nyae, there is no longeu ngo bo rtogs//$Wit. FOUR REALIZATIONS tmeditation, mindfuloyed, empty or not enomena in the world _sems can mang po'i onmeditation. Once a state of the essenco gcig yin//_zhes pahag gi rtogs pa bzhiin the state of the r distinction betwee have been purified, spang blang med parspang blang med pa rra and nirvana, are personal experiences of the path has mer stong mi stong sogsll the stains of ear acceptance or rejecmpty, are all equal don rtag tu rgyun mi ni/_rje sgom chung ed pa'i phyir ro//_zURE Lord Gomchung sabeyond conceptualizations of their beingag pa sgom med yin//ne-pointedness, the gnas lugs 'dres te
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g sogs kyi dgag sgrualization of the patstate of the genuineperiences have been one-pointedness, th nature.$myong ba dangs, or samsara and //#Once all the staipa bzhi ni/_rje sgomPurified experience d.$n and postmeditationre all equal in the ether all phenomena conceptualizations oated or destroyed, eOSURE Lord Gomchung S OF RESTING IN COMPa bral stong mi stonis nonmeditation.$zh taste.$snang srid 'b dang spang blang mnirvana, are beyond purified, and the reg gi spros pa bral mstraction.$gsum pa mance or rejection, s or rejection is onehe absence of acceptyengs med pa zhig goh has merged with thmpty or not empty, a du gyur pa'o//#In to gcig yin//_zhes paed par gnyug ma'i ng chung gis/_rtse gcignas lugs 'dres te mtive and personal exdang rang bzhin gyi topping or acquiringf their being originhams cad la skye 'gai ma thams cad dag nspang blang med pa re essence is realizekhor 'das kyi chos ts//#FOUR REALIZATIONhe essence, there isas lam gyi rtogs pa g dus su ngo bo rtog/#Without acceptances dang myong ba'i drnyam rjes dang dran in the world and bei no longer distincti, mindfulness and di, such stances as whang du mnyam pa nyide natural state of tes pa sngar gyi nyamsaid: At the time ofns of earlier meditag pa sgom med yin//#nyam bzhag gi rtogs on between meditatio
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extend three leaguegyur la/_/'jig rten d gang bar 'gyur/_/_m par sgrogs zhes byllent Knowledge willkhas pa ste/_/$And ws victor’s mother. Sctor will be brahminhe well-gone Jñānarutshad/_/dpag tshad gyi dam chos dag_/lo cu bzhi'i bar du gna be his father, and n rim gro pa/_/_ye so shes mchog nus ldae relics of this vicsum yod yab ni legs ci Will be born in a attained nirvāṇa Hil ba'i yum/_/_sras p remain for fourteentor will be abundantupreme Knowledge wilt Wisdom will be this/_/_rgyal ba'i sku mya ngan 'das pa de mation of Wisdom. “T, Filling all the res. Possessor of Excealms of the world. T place called Procla thousand years. “Th “Mountain of Wisdom, And his light will ni bram ze 'od kyi khams rnams thams cal be his son and Powskye yul ye shes rnashes ldan/_/ye shes will be the scholarhe family of this vilhun grub ma ni rgyagrangs stong phrag ba/_/_rgyal ba'i rigsgdung dag ni rgyas 's sacred Dharma willhen this teacher hasbde bar gshegs pa yeSpontaneously Presenhes ri bo zhes bya merful his attendant. shes bzhed pa yi/_/
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u gdung dag ni rgyasyi tshad/_/dpag tshaextend three leaguess/_/#And when this ts bya/_/#The well-goWisdom.$rgyal ba'i rgs shes ldan/_/ye sh#“Mountain of Wisdomled Proclamation of r fourteen thousand i/_/skye yul ye shesa ye shes bzhed pa y/#“The relics of thinirvāṇa His sacred Deacher has attained 'gyur la/_/'jig rte victor’s mother.$sryears.$rgyal ba'i skgrangs stong phrag bbe his father, and She realms of the wormya ngan 'das pa de cad gang bar 'gyur/_yi dam chos dag_/lo lent Knowledge will ndant, Filling all te family of this vicne Jñānaruci Will bed gsum yod yab ni lepontaneously Presentas po shes mchog nusharma will remain fo rnam par sgrogs zhe. Possessor of Exceligs ni bram ze 'od ktor will be brahmin,$ Wisdom will be this ldan rim gro pa/_/#Supreme Knowledge wiwerful his attendantes lhun grub ma ni rgyal ba'i yum/_/#“Thll be his son and Pocu bzhi'i bar du gnan khams rnams thams bya mkhas pa ste/_/ And his light will .$ye shes ri bo zhes born in a place calld.$bde bar gshegs ps victor will be abu will be the scholar
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ub sems dpa'i tshogsreat assembly of mons did I hear at one nd bodhisattvas! Thuhang bzangs na dge se superior to everyt was residing at Rāj khyad par du 'phagsage to all buddhas a[!]sangs rgyas dang e realms.nonconceptual realm n po dang /_byang ch thams cad la phyag of phenomena, a plaching within the threom ldan 'das rgyal p pa rnam par mi rtog chen po dang thabs agṛha in the palace pa'i chos kyi dbyintime. The Blessed Ongs kyi snying po'i kskad bdag gis thos pa dus gcig na/_[!]bce, together with a gat the heart of the long gi dge 'dun chebyang chub sems dpa'cig tu bzhugs te$Homo'i khab na/_khams gks and bodhisattvas,'tshal lo/_/_[!]'di sum pa thams cad las
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ng thabs cig tu bzhue realms.$at the heart of the ng po'i khang bzangss rgyal po'i khab na_byang chub sems dpaskad bdag gis thos podhisattvas!$[!]'di ks and bodhisattvas,to all buddhas and b was residing at Rājof phenomena, a plackyi dbyings kyi snyir mi rtog pa'i chos a dus gcig na/#Thus [!]sangs rgyas dang e superior to everyt na dge slong gi dgeagṛha in the palace thams cad la phyag /_khams gsum pa thams cad las khyad par nonconceptual realm 'tshal lo/_/#Homage gs te#The Blessed On'i tshogs chen po da 'dun chen po dang /me.$[!]bcom ldan 'dae, together with a gdu 'phags pa rnam pahing within the threreat assembly of mondid I hear at one tibyang chub sems dpa'
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kyes/_/_[!]sems can tructions And brings zos su 'gyur bar bsof the ultimate realde nyid mthar ni bst7} su 'byung dang bzloyang dag ldan/_/nyamams nas/_[!]mi yul dt spreads the absolus forward and backwabstan par byas/_/${5te truth Born, at iteded to Śrāvastī. {5t of Sāṅkāśya. {53.4} “The auspicious wh greatness arises frth displays of mirac song /_/_[!]de tsheag nyid rtogs chen s/_/de tshe yang dag a bon thams cad chudyin/_/_bag chags kyi mu stegs gdul bya'i legs mthar skyes/_/g spangs nas/_/de tsturned the wheel, I cing kun gzhi mi 'ds dga' ka shi'i gronles. Similarly, I diod na dge mi dge'i sleft the pleasant ci_/zhi ba'i 'khor lo 3.44} “The wheel thaty of Kāśī and procemang po thar don du/3.46} “There, I humban pa yin/_/_[!]lugsom its felly With iteel that spreads ins feat In the districsplayed a miraculousg pa dag_/tha mar bdity; The wheel whosechen po'ang byas pa ag tu rdzu 'phrul nird movements; {53.45 phyir/_/cho 'phrul led the tīrthikas Wi[!]yang dag mtha' yibeings. Having thus s extreme edge, out liberation to many he bdag ni mnyan yod rten gzhan yang med
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yod song /_/#“The aeat In the district ng bzlog pa dag_/tha of miracles.$[!]mi reme edge, out of th[!]lugs su 'byung da lo yang dag ldan/_/ion to many beings. śī and proceeded to uth Born, at its extuspicious wheel thate ultimate reality;$eads the absolute trbyas pa yin/_/#“Ther dag bstan par byas/nyams dga' ka shi'i chen skyes/_/#The wly With its forward arises from its fele tshe bdag ni mnyanyul dag tu rdzu 'phre, I humbled the tīr$ul ni/_/de tshe yangcan mang po thar donand backward movements; {53.45}$[!]sems pleasant city of Kā du/_/zhi ba'i 'khor spreads instruction_/#Similarly, I displayed a miraculous fgrong spangs nas/_/d legs mthar skyes/_/heel whose greatnessul bya'i phyir/_/cho]de tshe mu stegs gdan pa yin/_/#{53.44}of Sāṅkāśya. {53.47}de nyid mthar ni bst[!]yang dag mtha' yi “The wheel that sprhe wheel, I left thethikas With displays mar bdag nyid rtogs 'phrul chen po'ang Having thus turned ts And brings liberatŚrāvastī. {53.46}$[!
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harm’s way, the givimiserliness. In addia rnam pa gsum gyi ne/_ji ltar 'os pa'i kyob par byed pa mi nams la las dang rnaThis is the gift of ongs pa'i sems can rpar ser sna spang sth as you can.s the giving of mate not to simply hope tion, offering them placing them out of o actively abandon tyams len la tshul bzhe cause of poverty—hin du bslab par byadang /_dbul zhing phed pa zang zing gi s'o//$Protect those tjigs pa de dag las sormented by violent a'i sems can rnams 'humans, nonhuman entities, elemental sping of fearlessness. mi dang mi ma yin dafor wealth but how tng 'byung pos gnod pwhatever material aiTeach the poverty-ste these three as muc'jigs pa'i sbyin pa rial things. Practicricken and destituterits, and so forth. byin pa ste/_sbyin pd you can constitutem smin la re ba med yo byad gtong bar by
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jigs pa de dag las s'jigs pa'i sbyin pa a'i sems can rnams 'tshul bzhin du bslab cause of poverty—mi par bya'o//#Practicactively abandon the of material things.ntities, elemental sot to simply hope fon la re ba med par s tormented by violent humans, nonhuman ekyob par byed pa mi pirits, and so forther sna spang ste/#Teserliness.$ji ltar 'ving of fearlessnesse these three as muc. This is the gift oing gi sbyin pa ste/$sbyin pa rnam pa gsmi dang mi ma yin da#In addition, offerila las dang rnam smi.$dbul zhing phongs ach the poverty-strig bar byed pa zang zng 'byung pos gnod png them whatever matr wealth but how to um gyi nyams len la dang /#Protect thosef placing them out onstitutes the givingerial aid you can copa'i sems can rnams f harm’s way, the gios pa'i yo byad gtoncken and destitute nh as you can.$
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iends forever.a red/_nga tsho 'di a dam por 'jus nas dtlantic Ocean, and wang da ni sa gzhi lhere so used to trave and agreed to be fr dgos byung /_'on kyhud byed rgyu la ha e could only go so fling we had to walk long a'e land grong , but there was no mnga tsho ni 'grul bzore land, just the ATha lan Thig gi rgyatsam las 'gro thub pag mi 'dug cing /_a mtsho la thug yod pus gtan gyi grogs pokhyer gyi gang sa gaar. We clasped hands byed rgyu'i mos mthcang nas yod stabs/_all over Long Islanda mi 'dug nga tshos phan tshun gyi lag png la gom bgrod byedun byas pa yin/$We w
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and agreed to be frsho 'di tsam las 'grang da ni sa gzhi lhad to walk all over long a'e land grong re was no more land,nly go so far.$nga thud byed rgyu la ha cang nas yod stabs/_yi lag pa dam por 'jTha lan Thig gi rgya mos mthun byas pa y mtsho la thug yod pa red/#We were so uscean, and we could okhyer gyi gang sa gaiends forever.$ed to traveling we h just the Atlantic Oin/#We clasped hands dgos byung /_'on kyng la gom bgrod byedgrogs po byed rgyu'iLong Island, but thenga tsho ni 'grul bzag mi 'dug cing /_a a tshos phan tshun go thub pa mi 'dug ngus nas dus gtan gyi
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It ensured that the d pa red/_des gleng or gting gnon ma byazhag pa des bod kyi s pa yin na gros chod de thon thub med pyed chen po byung yodogs pa bral ba zhiguld have failed. The la a mi ri kas rang stegs las mi yal baoost to Tibetan moraal gyis lho a mi ri mi tshogs kyi glengly, without the U.S.gzhi 'di dus tshod tka'i mthun grogs tsh pressure exerted on adoption of the res de gtan 'khel byas from the public for na yang gros chod btopic would not fadeolution was a huge b po zhig la dmigs bshung ba zhig gi nangum any time soon.pa red/$Unquestionab gzhan gang yang minparticularly those a gi mthun grogs mangblo gdeng la phan ska zhig red/_gal srid many of its allies—ca—the resolution wollies in South Amerile if nothing else.
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topic would not fadese allies in South A po zhig la dmigs bsa phan skyed chen poor gting gnon ma byad on many of its all from the public for.$des gleng gzhi 'di bod kyi blo gdeng l gi mthun grogs mangzhig gi nang mi tsho boost to Tibetan moum any time soon.$al gyis lho a mi ri dus tshod thung ba he adoption of the rIt ensured that the ka'i mthun grogs tshgs kyi gleng stegs lrale if nothing elsea zhig red/#Unquestiies—particularly tho yang min na yang grn would have failed.esolution was a huge$gal srid gzhan gangonably, without the dogs pa bral ba zhigmerica—the resolutio la a mi ri kas rangos chod bzhag pa desU.S. pressure exertes pa yin na gros choas mi yal ba de gtand de thon thub med p byung yod pa red/#T 'khel byas pa red/#
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place called Luminopo gcig tu 'dug go/_lect will be foremosus will be his motheo spong ba skye ba'i gro pa ni yon tan gs. Great Lord will bzhin gshegs pa chu becutive congregation dge ba can zhes byas, each of them gath Inexhaustible Intelsacred Dharma will a yul ni bkod pa gsalha will be born in aculous abilities. Thyi tshogs zhes bya'ongo /_/_dam pa'i choere will be six cons'od ni dpag tshad suad pa'i blo zhes bya lta bas mthong zhesespan will be seven lan drug ste/_thams relics will remain t in terms of insighring of Qualities wiin a single collecti ba zhes bya'o/_/$Hi thousand years. Hiss light will extend ad ni lo bdun stong hod ces bya'o/_/_rime View will be forem_/_sku gdung ni ril on. There will also e his father. Virtuoo /_/_sku tshe'i tshThe thus-gone Oghajahe extent of his lifll be his son. Gathem brgya'o/_/_yab ni ll be his attendant.ering ten billion. Tphrag stong stong ngzhes bya'o/_/_yum ni cad la yang bye ba dbang phyug chen po lso remain for sevenig tu zad do/_/_de b/_mchod rten yang gconly be one stūpa. “r. Divine Worship wit. Vision through thost in terms of mira/_/_shes rab can rnas kyang lo bdun stonthousand years. His bya'o/_/_'dus pa nig gi bar du gnas so/three hundred leagueus Array.'o/_/_rdzu 'phrul ca'o/_/_sras ni lha mcms kyi mchog ni mi zn rnams kyi mchog ni
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le Intellect will bellion.$sku tshe'i ts'od ni dpag tshad suo /_/#There will be #His relics will remears.$dam pa'i chos had ni lo bdun stong be seven thousand yf insight.$rdzu 'phr cad la yang bye ba l be his son.$rim gr#His sacred Dharma wul can rnams kyi mchill be foremost in t zhes bya'o/_/#Visiogi bar du gnas so/_/ill also remain for s father.$yum ni dgephrag stong stong ngbya'o/_/#Inexhaustibog ni lta bas mthong lan drug ste/_thamsi zad pa'i blo zhes /#There will also onrnams kyi mchog ni mbilities.$'dus pa nio pa ni yon tan gyi .$sku gdung ni ril pha mchod ces bya'o/_is mother.$sras ni ln po zhes bya'o/_/#Gsix consecutive congection.$mchod rten yang gcig tu zad do/_erms of miraculous aseven thousand yearsbo spong ba skye ba'n through the View wus Array.$bzhin gshegs pa chu ain in a single coll ba can zhes bya'o/_ha will be born in aly be one stūpa.$de ies will be his attem brgya'o/_/#His ligkyang lo bdun stong of his lifespan willo gcig tu 'dug go/_/hem gathering ten bi/#Virtuous will be h foremost in terms ol ba zhes bya'o/_/#“ht will extend threeregations, each of ttshogs zhes bya'o/_/#Gathering of Qualit hundred leagues.$ya ngo /_/#The extent ndant.$shes rab can place called Luminob ni dbang phyug cheThe thus-gone Oghajareat Lord will be hii yul ni bkod pa gsa/#Divine Worship wil
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las/_byang chub semsdu mi 'grub cing //_e Way of the Bodhisa/$Introduction to thring, I will not atts I can give away my/_spel ma sgom pa'o/ttva tells us: Unlesbsngal dag/_yang dag brje bar ma byas na ba med//_ces dang //_chos gzhan gyis nihes so//_des na 'di t if one errs in theaching. There are thets of Vows says: Bu'khor ba na yang bde_sdom gsum rab dbye ree sections: the pre practice of sendin will not be gained bde gzhan gyi sdug g, and the practice ge for others’ suffeactice of taking, th key points of bodhiṃsāra I’ll find no joy. Clear Differentila gsum/_len pa sgomspyod 'jug las/_bdagcitta, enlightenmentthrough any other teof alternating. pa gtong ba sgom paation of the Three Sseek, and even in saain the awakening I happiness in exchan 'tshang mi rgya//_z//_sangs rgyas nyid kyi gnad 'chugs na/
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away my happiness i//_sangs rgyas nyid not attain the awak /_sdom gsum rab dbyferentiation of the a sgom pa gtong ba s'khor ba na yang bdeof alternating.$bsngal dag/_yang dagni 'tshang mi rgya//ms kyi gnad 'chugs n Bodhisattva tells ue las/_byang chub seening I seek, and evind no joy.$ces danggained through any o_zhes so//#Clear Difen in saṃsāra I’ll fdu mi 'grub cing //_ in the key points oa 'di la gsum/_len ps’ suffering, I willa//_chos gzhan gyis g, and the practice bde gzhan gyi sdug on to the Way of the pa'o//#There are thf bodhicitta, enligh ba med//#Introductigom pa/_spel ma sgomactice of taking, th brje bar ma byas nae practice of sendinn exchange for otherspyod 'jug las/_bdagays: But if one errstenment will not be Three Sets of Vows ss: Unless I can givether teaching.$des nree sections: the pr
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moon, the sight of po 'chi med lam na g'i//_rgyu skar bdag nas//_skye rgu'i migi 'gro ba smos ci dgugs bzang lha lam yadivine path of the sky of morality, and e the earth, what nemthong ba tsam gyis os//$The Lord of thet are the assembliesct of beings’ gaze, Constellations, thewithin the spacious which bring the highest joy, rests in tht position amidst thce of the earth, ande constellations thao zla ba rgyas pa 'des pa'i//_sa yi bdagams dga' ba skyed nungon mtho zhing //_lits surface.radiating the beauti most beautiful objengs por gnas bzhin d po sa steng 'dir nicirculates on the fa bzang po'i 'od bzanu//_ya rabs spyod paful light of righteo of people. Resting is//_sa bla'i lha rn rgyu skar dbus na mr, brings joy to theed to say that he ale immortal path of s rgyu//_'khor tshogs achieves the highesso gladdens the hears na//_sa steng mi yus conduct, when thedga' ba rab skyed pa gods who dwell abov full moon, the rulepace. The ruler, thets of the people on gi yul du mngon mdzg can//_sa yi bdag p
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r, brings joy to thee moon, the sight ofe the earth, what nebeautiful object of divine path of the sthe assemblies of pe lha rnams dga' ba spyod pa bzang po'i 'g po sa steng 'dir n which bring the higed to say that he alople.$lugs bzang lha full moon, the ruleus conduct, when the lam yangs por gnas space.$skye rgu'i mives the highest posinas//#The Lord of th gods who dwell abovzes pa'i//_sa yi bdaso gladdens the hearbzhin du//_ya rabs sdga' ba rab skyed pabeings’ gaze, circultellations that are s pa 'dis//_sa bla'ig gi yul du mngon mdthe earth, and achiekyed nus na//_sa stes ci dgos//#Resting ful light of righteotion amidst the consng mi yi 'gro ba smowithin the spacious 'i//_rgyu skar bdag po 'chi med lam na gs rgyu skar dbus na he immortal path of ky of morality, and ts of the people on e Constellations, thits surface.$od bzang can//_sa yimthong ba tsam gyis hest joy, rests in tThe ruler, the most mngon mtho zhing //#radiating the beautii rgyu//_'khor tshog bdag po zla ba rgyaates on the face of
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_'di ni sems can dmyed yod pa lta zhog g, Dṛḍhamati, let us , wise beings do notd that anyone who de te/_de la lhag par mkhas pa ni rin po cewels to be just thai_/_brtan pa'i blo gi blo gros stong gsuhe'i phung po de la t. Instead, they sees withdrawn in a wayg bar 'gro bar 'gyurt length the hand waings in hell, He wanbur so sor rtog par velops attachment tos na sems can ji snybyed do/_/_brtan pa'ned to take that forntinue brightly withing on the back of a consider heaps of j chair. There was soa white hand which h which indicated piqa bzung ste/$In factphung po ma yin gyi/al ba'i phung po yinm gyi stong chen po'hen he heard M. de Rstead the following.me hesitation, but a such things will fa the conversation, w an answer and to coust all the beings wue. Julien was inclii 'jig rten gyi khamcause they understan them as heaps of beênal approaching. beiliocosm. Imagine inithin a single trich'di ni rin po che'i nams ni log par ltune had seen beside hited to take hold of ll into misery. “Nowno longer consider jm for some time restros yongs su brtag pzhen pa'i sems can r ro snyam du de lta
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ste/#Imagine insteas do not consider hehe'i phung po de la gs su brtag pa bzunge trichiliocosm.$brt'di ni rin po che'i #In fact, wise being byed do/_/#because 'jig rten gyi khams bur so sor rtog parphung po ma yin gyi/ anyone who developsrnams ni log par ltu heaps of beings in d the following.$o misery.$brtan pa'i attachment to such sider just all the b'di ni sems can dmya na sems can ji snyejust that. Instead,$eings within a singlmkhas pa ni rin po clet us no longer conthey understand thatte/#they see them asd yod pa lta zhog gian pa'i blo gros yon blo gros stong gsumaps of jewels to be things will fall int gyi stong chen po'i zhen pa'i sems can l ba'i phung po yin r ro snyam du de lta_/#“Now, Dṛḍhamati, ng bar 'gro bar 'gyuhell,$de la lhag par
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ipient for a Dharma prehend the meaning ro/_/_gang bdag dangt, or future will belinquishing is a recdon kun shes par 'gysue acquiring and regang 'das pa dang /_pyod par mi 'gyur baos rnams mi dmigs shof this exposition.”a ltar byung ba'i ch'di'i snod du 'gyur her self or nonself bstan pa 'di lta bu future, and does nodang /_'dor bar yangharma teaching such mi 'gyur ba de chos ye bar len par yang r ro/_/_gang kun nasn pa 'di lta bu 'di'ing _'das pa dang /_s. That one will com bdag med par yang sgyur ba de chos bsta a recipient for a Du 'di'i snod du 'gyuther sees nor approp of the past, presenteaching such as thi does not pursue eit nyon mongs pa dang mi mthong zhing de nur ro/_/$does not apnd purifications wilr mi 'gyur ba de choe ni bshad pa 'di'i os rnams kun shes pama 'ongs pa dang /_da ltar byung ba'i chma 'ongs pa dang /_d spyod par yang mi 'as this. One who neit comprehend dharmass bstan pa 'di lta b a Dharma teaching sl be a recipient forriates defilements aprehend dharmas of t dang /_gang len pa i snod du 'gyur te_dhe past, present, oruch as this. One whoand who does not pur/_rnam par byang ba
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e a recipient for a r nonself and who doast, present, or futof this exposition.”shad pa 'di'i don kus this.$gang kun nases not pursue acquirr sees nor approprian shes par 'gyur ro/ma 'ongs pa dang /_dend dharmas of the ping and relinquishin a Dharma teaching stes defilements and _/#That one will comure, and$'das pa danr ba dang /_gang len /_da ltar byung ba'/_rnam par byang ba yang spyod par yang ye bar len par yang prehend the meaning gang 'das pa dang /_pursue either self o as this.$gang bdag te#One who does not pa dang /_'dor bar a recipient for a Dha ltar byung ba'i chi chos rnams kun she nyon mongs pa dang g is a recipient fordang bdag med par yabstan pa 'di lta bu ro/_/#One who neithe'di'i snod du 'gyur Dharma teaching suchg /_ma 'ongs pa dangbstan pa 'di lta bu ta bu 'di'i snod du ing #does not appreh chos bstan pa 'di l'gyur ro/_/#does notuch as this.$de ni b comprehend dharmas mi mthong zhing de ns par mi 'gyur ba demi 'gyur ba de chos $of the past, presentmi 'gyur ba de chos arma teaching such a, or future will be 'di'i snod du 'gyur purifications will bng spyod par mi 'gyuos rnams mi dmigs sh
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pa dgra bcom pa yanverses as there are g ba'i tshul gyis tsi sangs rgyas ji snyms kyi skar ma'i gzu ci'i rgyal po sdong 'di spobs pa 'di ltelation to how many e Ganges?grains of sand in thbka' stsal pa/_rigs g dag par rdzogs pa'yi 'jig rten gyi khakyi bu gang gA'i klu pos de bzhin gshegshy ones, perfect budgs ji snyed pa bgran?” replied the Bless “are you able to cong gi bye ma snyed kdhas did the kiṃnaraa bu grub par gyur/_ed cig la dge ba'i rhad gzung bar nus sam/$Blessed One, in rtsa ba bskrun na desbcom ldan 'das kyis bcom ldan 'das mi'amvelop such eloquenceoots of virtue to dethus-gone ones, wort king Druma create resent in as many uniunt all the stars pred One, “Noble son,”
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is tshad gzung bar ni klung gi bye ma snbgrang ba'i tshul gyrigs kyi bu gang gA' pos de bzhin gshegsgrains of sand in thesent in as many uniunt all the stars prtion to how many thubcom ldan 'das mi'am “are you able to cobka' stsal pa/#replia bu grub par gyur/#ed the Blessed One,$s of virtue to develng Druma create rooti sangs rgyas ji snyverses as there are s did the kiṃnara ki pa dgra bcom pa yanyed kyi 'jig rten gyi khams kyi skar ma' ci'i rgyal po sdonged cig la dge ba'i ri gzugs ji snyed pa ones, perfect buddhaus sam/#“Noble son,”s-gone ones, worthy Blessed One, in relag dag par rdzogs pa'e Ganges?$op such eloquence?”$bcom ldan 'das kyis 'di spobs pa 'di lttsa ba bskrun na des
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san/_kha tshe grub bhrag mdzad/_sum pa kirthikas and receivea lung nod tshe til onsulted Arya Tara aya instructed (the gnd to Kashmir Maitrehing btab/$He actuals. At Sumpakuta he cankara' directly froa la dngos su zhus sd 100,000 recitationly received teachingA ka ra la sogs pa lrje btsun byams pa mto the East. He receyag brkyangs nas sharom Shanta Akara ands nas kha ton 'bum pu tar mu stegs kyi rrtan du byams pas phsame oil he performes lung bstan/_shAmU e arguments of the Tector Maitreya and upon extending his haived transmissions f phyin pa dngos su great scholar) to go s on the Abhisamayalbout an answer to th others and while sem the venerable protd it.gol ba'i lan sgrol mmar gyi nang du zhugated in a bath of segon po la pha rol tur phyogs su song zhe
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ings on the Abhisamaeived transmissions e arguments of the T stegs kyi rgol ba'i phyin pa dngos su geated in a bath of sgon po la pha rol tuonsulted Arya Tara aU A ka ra la sogs pad it.$ hand to Kashmir Maisan/_kha tshe grub brotector Maitreya anfrom Shanta Akara an la lung nod tshe tiually received teachgo to the East.$shAmyag brkyangs nas shaed 100,000 recitatiod others and while sirthikas and receiveyalankara' directly phrag mdzad/#He rece great scholar) to ugs nas kha ton 'bums lung bstan/#He actrtan du byams pas phl mar gyi nang du zhb/#At Sumpakuta he cos su zhus shing btans.$sum pa ku tar mubout an answer to thd upon extending histreya instructed (thr phyogs su song zheesame oil he perform lan sgrol ma la dngrje btsun byams pa mfrom the venerable p
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trive continuously tbs la rnam pa kun tuore important.phyir ro//$Thereforem this infinite oceaa'i bya ba rnams spad pa'i sdug bsngal go apply the methods bya ba mi srid pa'i for liberating themsm bad will set asidezhes gsungs pa yin n all forms of meaningless activity and sdi las gal che ba'i o 'di las rang dang e nothing could be mgzhan sgrol ba'i than of suffering, sincthe intelligence to ngs nas/_mu mtha' meyi rgya mtsho chen pnyes 'byed pa'i blo yis/_snying po med p, those who possess elves and others fro 'bad par bya ste/_'distinguish good frodang ldan pa rnams ko//_de'i phyir legs
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yi rgya mtsho chen pthe intelligence to m bad will set asidedistinguish good frobya ba mi srid pa'i all forms of meanine nothing could be mbs la rnam pa kun tudi las gal che ba'i nyes 'byed pa'i blo elves and others froa'i bya ba rnams spazhes gsungs pa yin no 'di las rang dang yis/_snying po med ptrive continuously to//_de'i phyir legs gless activity and sdang ldan pa rnams k, those who possess d pa'i sdug bsngal gore important.$m this infinite ocea 'bad par bya ste/_'n of suffering, sincgzhan sgrol ba'i thangs nas/_mu mtha' meo apply the methods for liberating themsphyir ro//#Therefore
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sal pa/$The tathāgat yongs su rtog pa th_de'i tshe de bzhin as and bodhisattvas de dag gis lha'i buon and responded wits sngags 'di bka' st sems dpa' dang bcas pa de dag gis gzungde nas de bzhin gshegs pa de dag dang /_h the following dhāra de dag gi sems kyi zla ba dang /_nyi mgshegs pa byang chubbyang chub sems dpa'aṇī mantra:ts of the Sun and Mougs kyis mkhyen nas/perceived the though
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s sngags 'di bka' st zla ba dang /_nyi mas and bodhisattvas sal pa/#The tathāgatgshegs pa byang chubh the following dhāron and responded wit pa de dag gis gzunga de dag gi sems kyits of the Sun and Mougs kyis mkhyen nas/_de'i tshe de bzhin sems dpa' dang bcasgs pa de dag dang /_ de dag gis lha'i bude nas de bzhin gsheaṇī mantra:$byang chub sems dpa' yongs su rtog pa thperceived the though
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so first gave rise do/_/_bde gshegs shunessman, Scattered r mkhan tshe/_/de bzhgis gtor nas kyang / water Before the th Sthitavegajñāna, us-gone Delighting ted a jar filled withgshegs pa zhal bzanged pearls Before theEnemies And in doinggs gnas ye shes rdzas tshong pa'i tshe/_e phul nas kyang /_/yed dang /_de bzhin in gshegs pa dgra bc/de bzhin gshegs pa gzhan 'phrul dbang b/_/$“The thus-gone Som dgyes pa la/_/bum_/dang por byang chu pa chu yis bkang ste rise to the mind oning. “The well-gonef awakening.to the mind of awakeuvaktra, when a busib tu ni sems bskyed thus-gone Tamer of dang por byang chub n doing so first gav/mu tig dmar po dag dgra 'dul de la ni/_tu ni sems bskyed dohe Worthy Ones And iwhen a potter, Offer
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well-gone Sthitaveger, Offered a jar fines And in doing so when a businessman, shegs pa dgra 'dul dnd in doing so firsthal bzangs tshong pa Before the thus-gonpa la/_/bum pa chu ynd of awakening.$bde gave rise to the mifirst gave rise to tScattered red pearlss kyang /_/dang por s bskyed do/_/#“The byang chub tu ni semde bzhin gshegs pa zhe mind of awakeninglled with water Befo'i tshe/_/de bzhin gis bkang ste phul nare the thus-gone Delajñāna, when a pott gshegs shugs gnas ythus-gone Suvaktra, e la ni/_/mu tig dmar po dag gis gtor nabyang chub tu ni sem.$he/_/de bzhin gshegsighting the Worthy Os kyang /_/dang por pa dgra bcom dgyes e Tamer of Enemies As bskyed do/_/#“The e shes rdza mkhan ts
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used on defilements byung ba'i bsam gtast as can be learneds with diligence, juogs pa brjod pa las pa'o/_/$The perfect de/_dper na ku sha'i rgyal po'i bu'i rtgyi pha rol tu phyinehends a self and ar/_bdag tu lta ba lashe perfection of conbrtson 'grus kyi phaya ba gang yin pa deis to frighten othern ngar 'dzin pa gangśa. Come and look! Tn defilements is conises from a view thabrtson 'grus kyis phion of diligence foccentration focused ocentration that appr rol tu phyin pa'o/_rgya cher shes par bs nyon mongs pa la dgs pa la dmigs pa'i a rol skrag par byedt regards a self.account of Prince Kumigs pa'i bsam gtan in detail from the ni kun nas nyon mon yin pa de ni kun na
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f concentration focu rol tu phyin pa'o/_g ba'i bsam gtan nga de/_dper na ku sha'f.$/_/#The perfection o defilements is to fr 'dzin pa gang yin righten others with nd arises from a viea rol skrag par byedha rol tu phyin pa'ogs pa la dmigs pa'i sed on defilements ipa'i bsam gtan gyi ppa de ni kun nas nyo ni kun nas nyon monw that regards a sel apprehends a self a/#The perfection of ogs pa brjod pa las ya ba gang yin pa des concentration thatan be learned in det of Prince Kuśa.$bdadiligence, just as cbrtson 'grus kyis phn mongs pa la dmigs ail from the accountg tu lta ba las byunrgya cher shes par bi rgyal po'i bu'i rtbrtson 'grus kyi phadiligence focused on
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then supplicated theconsider Prince Rabbaṅgha of monks?’ “Thphyogs gcig tu 'dug g tshig gis bcom lda blessed thus-gone Wome for lunch tomorr_sang gdugs tshod lags pa blo gros dkar n dang thabs cig tu/n. Will you please csol to/_/_bcom ldan hon nu ri bong tshig /_bcom ldan 'das dertse bar dgongs te/_er me with compassionas/_gzhon nu ri bonWhite Intellect did ar dgongs nas gnang ngo /_/$From there, dge slong gi dge 'duPrince Rabbit Words hite Intellect with sion, and assented.ow along with your sthese words: “Blesse de la thugs brtse be blessed thus-gone gros dkar ba des gzn 'das de bzhin gsheit Words with compasba la 'di skad ces g bzhin gshegs pa blo gshegs par ci gnangd One, please consid'das bdag la thugs b
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nas/_gzhon nu ri bonth compassion.$dge song tshig de la thugphyogs gcig tu 'dug s then supplicated tll you please come fit Words with compasg tshig gis bcom ldasol to/_/#From there of monks?’$bcom ldaconsider Prince Rabbugs brtse bar dgongsgs pa blo gros dkar ba la 'di skad ces g White Intellect with these words:$bcom ba des gzhon nu ri b, Prince Rabbit Word te/#“Blessed One, pn 'das de bzhin gshen 'das de bzhin gsheor lunch tomorrow als brtse bar dgongs ngs par ci gnang /#Wias gnang ngo /_/#“Thlong gi dge 'dun dane blessed thus-gone ldan 'das bdag la thlease consider me wigs pa blo gros dkar White Intellect did gdugs tshod la gsheg thabs cig tu/_sangsion, and assented.$ong with your saṅghahe blessed thus-gone
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l bar gyur/_khong giroblems, for to him lthough he had to swyang /_'khrig spyod hig ja bzo ched du r.door in his shorts. stegs las mar mchonged/_khong gis mu mths/_me ri lu ni 'bol nag dang tshig rtsus rang nyid 'tsho gnlat with the boys, as dang lhan du nga cb brjod dgos pa'i sds sgo 'byed du bslebMarylou was jumping gal che shos dang daoff the couch; Dean a mi tshe'i nang gi as kyi ched du rngulug las byed dgos na ud nas 'khrig spyod yong gi 'dug Din gy/_Din gyis dor ma ph probably to make coccupant of the apartyed ka can de gon na de ni phal cher 'tsonly holy and importni khong la mtshon nng du mngags song lae a living and so onsdod khang der phyinsex was the one and had dispatched the oeat and curse to mak to the cold-water frogs pa gsar bu rnamhu tsha bo med pa'i ant thing in life, a gcig de red/$I wentnd Dean came to the ffee, while he proceng bdag de thab tshament to the kitchen,m pa'i spyod pa nyagis sdod khang gi khaeded with his love-pskor brjod pa la bre
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s sgo 'byed du bslebhad dispatched the o.$a'i sdug las byed dgd-water flat with thg rtsub brjod dgos pmchong yong gi 'dug b tshang du mngags sspyod ni khong la mtang dam pa'i spyod pong gis rang nyid 'trogs pa gsar bu rnams/#I went to the colffee, while he proceng gi gal che shos dspyod skor brjod pa lthough he had to swsho gnas kyi ched dugi khang bdag de thala brel bar gyur/_kha nyag gcig de red/#Marylou was jumping s dang lhan du nga cong la de ni phal ch probably to make cooff the couch; Dean Din gyis sdod khang ccupant of the apartsex was the one and eat and curse to makroblems, for to him os na yang /_'khrig e boys, and Dean cam rngul nag dang tshiyed ka can de gon na 'bol stegs las mar /_Din gyis dor ma pheded with his love-ponly holy and importsdod khang der phyine to the door in hisant thing in life, a shorts.$me ri lu nid du red/_khong gis hu tsha bo med pa'i mu mthud nas 'khrig er 'tshig ja bzo chement to the kitchen,e a living and so onshon na mi tshe'i na
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par gyur pa la 'jug form them into the fba dang /_bden pa bsgom pa gang gis sangngs rgyas nyid 'thoba de la de'i snang bgom pa gang gis 'brapa 'thob par 'gyur bi snang ba dang /_bdfruition, by which tde la de'i snang ba snang ba ste/$Theres rgyas kyi byang ch pa gang gis rang sa bu gsum pa 'thob pahey attain the seconom pa gang gis 'brasyekabuddhahood, by w par 'gyur ba de la par 'tshang rgya barey attain the first a dang /_bden pa bsghisattva, and by whide'i snang ba dang /ye le'i brgya nyer gar 'gyur ba de la de gis 'bras bu gnyis tu 'thob par 'gyur h they attain the fo_bden pa bsgom pa gadang /_bden pa bsgoma buddha.nyis pa/_bden pa bsgich they attain pratorms of deities. thertainty, by which thub mngon par rdzogs e cultivation of theba dang /_bden pa bsurth fruition, by whs bu dang po 'thob p is no need to trans acceptance of a bodba de la de'i snang hich they attain thepa de la de'i snang to the awakening of r 'gyur ba de la de' truth by which theyrd fruition, by whicms dpa'i bzod pa rabden pa bsgom pa gang enter a state of ceen pa bsgom pa gang illuminations of thgis 'bras bu bzhi pa they attain the thi'i snang ba dang /_bd fruition, by whichom pa gang gis nges ng gis byang chub se 'thob par 'gyur ba 'gyur ba de la de'ich they completely and perfectly awaken
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om pa gang gis 'brasn the third fruitiong ba dang /_bden pa e'i snang ba dang /_, by which they atta bu bzhi pa 'thob papar rdzogs par 'tshag gis nges par gyur a de la de'i snang bon, by which they atng gis sangs rgyas kon of the truth by wba de la de'i snang ba dang /_bden pa bsbzod pa rab tu 'thobgis rang sangs rgyasng rgya bar 'gyur baening of a buddha.$de'i snang ba dang / po 'thob par 'gyur bsgom pa gang gis by which they attain t by which they attair ba de la de'i snanood, by which they attain the acceptanceate of certainty, bypar 'gyur ba de la dthe second fruition,_bden pa bsgom pa gabden pa bsgom pa ganr 'gyur ba de la de'ons of the cultivati ste/#the illuminatis bu gnyis pa 'thob i snang ba dang /_bda dang /_bden pa bsgang chub sems dpa'i de'i snang ba dang /en pa bsgom pa gang tain pratyekabuddhahy awaken to the awakpa la 'jug pa de la pletely and perfectlhich they enter a st of a bodhisattva, a de la de'i snang babden pa bsgom pa ganng gis 'bras bu dangnd by which they compa 'thob par 'gyur b par 'gyur ba de la nyid 'thob par 'gyu_bden pa bsgom pa gayi byang chub mngon in the fourth fruitigom pa gang gis 'brag gis 'bras bu gsum he first fruition, by which they attain
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an lnga dag gis bdag become irreversible stage, he then, witthese divine maidens nyid rtse ba mngon mo khri phrag de dagall these thousands d perfect buddhahood/_'di ltar lha'i bu pa'i yang dag par ld bla na med pa yang a display for frolipar sprul to/_/$Spea to the irreversible from unsurpassed anhin the very realm oof divine maidens tos.. Having guided all byang chub las phyirking to them about tes of the five sensecking in the pleasur nyid la btsud nas/_hisattva, he caused cad phyir mi ldog pa phrag de dag thams bdud kyi gnas de nyif the māras, createddag par rdzogs pa'i /_/_lha'i bu mo khri mi ldog par gyur tod du 'dod pa'i yon tde byang chub sems dan pa'i gtam de lta he nature of the bodbu dag kyang byas te
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idens to become irre/_'di ltar lha'i bu pa'i yang dag par ld yon tan lnga dag gio khri phrag de dag a display for froli bla na med pa yang stage, he then, witf the māras, createds bdag nyid rtse ba bu dag kyang byas te/#Having guided all mi ldog par gyur to/_/#Speaking to themdag par rdzogs pa'i assed and perfect bu nas/_bdud kyi gnas s.$de nyid du 'dod pa'iddhahood.$lha'i bu m caused all these ththese divine maidensversible from unsurp the bodhisattva, hehin the very realm o to the irreversiblethams cad phyir mi lmngon par sprul to/_mo khri phrag de dag about the nature ofbyang chub las phyirde byang chub sems dan pa'i gtam de lta cking in the pleasurdog pa nyid la btsudousands of divine maes of the five sense
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1.75} “One should, iways enter a villageousness is a svalakagyi phyir/_/dge ba ms pa/_/_[!]de bzhin n order to appease tt himself being harm Would enter the heang forms, Or hearingar dpa' bos go bgos outh, {11.76}he gracefulness of y rnam pas brgyan pa old that a mendicantwithout fail, Withoulate that which is p pleasant sounds, {1ell-equipped warriorltar mthong bas chagsngags pa rtag grongtrins accept that thoms byed de/_/dgra yl du 'jug pa na/_/_[ chags zhi ba'i don of in the passage ofand receive alms. {1[!]de 'dra'i khyim l. When seeing pleasistroy his opponents s gyur na/_/_[!]'dod1.73} “Just like a wrins do not accept t of the kind spoken _[!]gzugs sgra la so ba'i don du slong mte/_/nyam nga'i g.yuho bas 'jug pa na/_/!]rtag tu dgra ni 'jya/_/_[!]lang tsho'io blang /_/_[!]ci lte object which appeat. Neither does it mi mthong ba na/_/$Itis 'joms kyang mi nuin fact the Cittamathis. Seeing a female du/_/slong mo'i 'tsgs bzang po ni/_/de ean that the Cittamaa rtag tu ni/_/slong the logicians, for rs in a similar fashho lives on alms, alntra practitioner, Wi gtsang bsgom par b Should always seek body Adorned with tt of a battle And deleasant as unpleasaned by the enemy, {11 is in such a househion, to sense conscihe passions, Contemp.74} “So should a mayi/_/bud med gzugs n
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il, Without himself ody Adorned with thea'i don gyi phyir/_/n pa yi/_/bud med gzich is pleasant as uom par bya/_/#“One sbeing harmed by the enemy, {11.74}$[!]deppease the passions,[!]de 'dra'i khyim la na/_/#“So should an seeing pleasing fo$[!]'dod chags zhi bnpleasant.$[!]lang tag tu dgra ni 'joms a sogs bzang po ni/_o blang /_/#It is in Contemplate that whth, {11.76}$sant sounds, {11.75}opponents without faage.$[!]gzugs sgra lr Would enter the herms, Or hearing plea/_/#And destroy his sho'i rnam pas brgyaceive alms. {11.73}$at a mendicant Shoula rtag tu ni/_/slongo'i 'tsho bas 'jug p gracefulness of you[!]ci ltar dpa' bos dge ba mi gtsang bsg_/#Seeing a female bjoms kyang mi nus pa such a household thwell-equipped warrio ba'i don du slong ma'i g.yul du 'jug pag grong du/_/slong mhould, in order to a na/_/#“Just like a /de ltar mthong bas ugs ni mthong ba na/, Who lives on alms,chags gyur na/_/#Whe mantra practitioner always enter a villd always seek and reat of a battle$[!]rtbyed de/_/dgra yis 'go bgos te/_/nyam ng bzhin sngags pa rta
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gs byed kyi 'dug ha p the village people tshul du bgad mo shsho gtsang po yod samember watching Chinangs nas/_grogs po'io had come through J khran tang de skye tha na nga'i sru mo a friendly way.cang 'jam po yod red to the river to hel/$Drawupon continuesrgu mdo rgyud du yonhig red ces zer/_mo women, laughing in e felt completely sathat the communists ng in the shallows ag ba'i rgyu rigs gzhrang gis kho tsho'i were different than ho la gser 'tshol roed tsho'i mnyam du lan dang mi 'dra ba zthe other Chinese wh dran gyi 'dug kho tsho'i skyes pa bud mese soldiers go downlags kyis kyang gungyekundo. She said shnye 'dabs su nyen khgra'u dpon gyis mu m bltas bsdad pa zhigfe around them. I rergya mi'i dmag mi lathud nas bshad don/_hor byung zer/_ngas pan for gold—standirib nag cig tu nga t la par phyin nas/_gor bzhin grong mi tslongside our men anda rtsa nas med pa ts: Even my aunt said
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i'i dmag mi la bltasan dang mi 'dra ba z women, laughing in gyi 'dug kho tsho gtskyes pa bud med tsh du bgad mo shor bzhther Chinese who hadwupon continues: Evedo.$mo rang gis kho different than the onyen kha rtsa nas methe communists were lags kyis kyang gungtsho'i nye 'dabs su r phyin nas/_grib naas/_grogs po'i tshulnd them.$ngas rgya mcompletely safe arou bsdad pa zhig dran come through Jyekunin grong mi tsho la o'i mnyam du langs ntha na nga'i sru mo hig red ces zer/#Drad pa tshor byung zerjam po yod red/#I re khran tang de skye g ba'i rgyu rigs gzhmember watching Chinlongside our men anda friendly way.$thud nas bshad don/_d kyi 'dug ha cang 'gser 'tshol rogs bye pan for gold—standirgu mdo rgyud du yon to the river to hel/#She said she felt gra'u dpon gyis mu mg cig tu nga tsho'i sang po yod sa la pang in the shallows ap the village peoplen my aunt said that ese soldiers go down
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ing. “His family wilde bzhin gshegs pa nne Amitasvara will ba skad dbyangs zhes gdangs snyan pa zhes attendant. “Delight/skye ba'i yul ni rtag ni 'dus par 'gyur brgyad pa yin snyanbya/_/_rigs ni rgyalnyi shu yab ni dbyanelody of Knowledge w years,illion will be his sninety-four thousandon and Melodious hisgs snyan yin/_/shes e scholar And Destron of humans will be athering one billion/_/_mi tshe lo grangs dgu khri bzhi ston of the able one’s w wisdom. The lifespaightful Melody will rul can/_/_'dus pa lldan dbyangs ni yum es mchog ldan pa/_/t tshad/_/dpag tshad kun la yang /_/thub lled Melodious Neigh twenty leagues. Delis light will extend bya ba mkhas pa steendowed with supreme rigs yin te 'od kyie born In a place caan grangs brgyad cu one of miracles. Thyer of the Māras theg yin/_/$The thus-goful Tones will be thorthy ones “Who are yin sras po ni/_/byel be kṣatriya, And honsecutive congregatpa'i dgra bcom ye shpar 'jig pa rdzu 'phher 'bum ther 'bum d ldan rim gro pa/_/_ere will be eighty c mother. Eightieth Mbe his father, and M/_/_bdud rnams rnam ions, Each of them gga ro dpag med kyi/_ill be this victor’s
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ste/_/#“Delightful T /_/thub pa'i dgra b/skye ba'i yul ni rtbya/_/#The thus-gonell be his son and Meriya, And his light s dgu khri bzhi stonutive congregations,elody will be his fan of humans will be a skad dbyangs zhes Amitasvara will be hrul can/_/#And Dest par 'jig pa rdzu 'pones will be the scheagues. Delightful Mninety-four thousanded with supreme wisder 'bum dag ni 'dus ad/_/dpag tshad nyi t.$gdangs snyan pa z dbyangs ni yum yin Eightieth Million wi family will be kṣatnyan yin/_/shes ldande bzhin gshegs pa nhes bya ba mkhas pa olar$bdud rnams rnamther, and Melody of is victor’s mother. rgyad cu kun la yanghe able one’s worthypar 'gyur/_/#There wroyer of the Māras ts yin te 'od kyi tshg.$rigs ni rgyal rigcom ye shes mchog ldill be eighty conseced Melodious Neighinsras po ni/_/bye brg ones “Who are endowing one billion of tn rim gro pa/_/#“Hiswill extend twenty lhe one of miracles.$ga ro dpag med kyi/_Knowledge will be than pa/_/ther 'bum th'dus pa lan grangs blodious his attendan Each of them gatherom.$mi tshe lo grangshu yab ni dbyangs s years,$g yin/_/#The lifespayad pa yin snyan ldaborn In a place call
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neral are mother, ory form] the notion tthe Blessed One mind 'jig rten gyi khamsat staircases rose i bcom ldan 'das dgonly emerged from thate/_snang ba chen po rten gyi khams 'dir thams cad du yang de lta bu'i them skasopriate, mother, etcar gyur to/_/_de nasn du ting nge 'dzin stong gsum gyi stonghat all beings in ge ting nge 'dzin de lams ni yongs smin daems of the trichilio state of meditative ji lta ba bzhin du of maturity or immatyur to/_/_lus can rnu rity are, as apprm pa drug tu g.yos ten gyi khams 'di rnayang byung bar gyur rightly illuminated.cosm. At this point ticular men and womegs shing mkhyen bzhito/_/$Similarly [then measured in terms kyi gling bzhi pa'ing chen po'i 'jig rtchiliocosm trembled rld system, such gre gyi khams thams cadu stong gsum gyi sto the notion that par. Just as in this wo chen po dag byung bsix times and were bn all the world syst as he did, the worlgling bzhi pa'i 'jigd systems of the tring //_bcom ldan 'das absorption. As soon chen po'i 'jig rtenas bzhengs ma thag tde las bzhengs par gfully and deliberate
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i khams 'di rnam pa gyi khams thams cadOne mindfully and de nge 'dzin de las bzrom that state of megling bzhi pa'i 'jigs in this world syst kyi gling bzhi pa'iar gyur to/_/#At thihe trichiliocosm.$dear gyur to/_/#Just aem, such great stairditative absorption.cases rose in all then po'i 'jig rten gystong gsum gyi stong the trichiliocosm t 'jig rten gyi khamsbzhin du ting nge 'dang ba chen po yang ji lta ba bzhin du minated.$ thams cad du yang dhengs ma thag tu sto rten gyi khams 'dirdgongs shing mkhyen drug tu g.yos te/_snzin de las bzhengs p$bcom ldan 'das ting chen po'i 'jig rtenrembled six times an nas bcom ldan 'das e world systems of te lta bu'i them skasbyung bar gyur to/_/ng gsum gyi stong chliberately emerged f chen po dag byung bthe world systems of#As soon as he did, s point the Blessed d were brightly illu
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e. “ The speech maraalm. “ The movement im bzhin/$The realizd unable to remain cba dang /_rkang pa 'legs moving from plapa said: “The foggindud lce la zhugs pa talk and be unable tess mara invading yoe” is to delight in gs par 'gro 'dod pa gzhan yang mkhas gru lag pa las la g.yo pa zhes shes pa yul dud snying la zhugs hig bdud mgo la zhuged scholar Kyer Gangeave.ub pa dang /_'phro byour heart” is your full of desire to lgro sa la g.yo bas drnams 'byung ba la r invading your tongumoving actively and o keep your practice zhing khyad par nyams myong gsang mi thzhes smra ba la dga'ear experience of yos pa zhes dge sbyor are unable to remainnal du mi phebs pa dimbs” is your hands b skyer sgang pas/_tben par sdod mi tshulag la zhugs pa zhesur spiritual practicla 'phro zhing blo rpersed in objects anrsion mara invading gyi nyams myong mi gmara invading your lur head” is the uncl in solitude and arece to place, so you ang /_g.yo bdud yan cognizance being dissal ba dang /_smra b secret. “ The dispe
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ara invading your toctice. “$smra bdud lf your spiritual praunclear experience oce to place, so you par 'gro 'dod pa rnan mara invading your la 'phro zhing blo gzhan yang mkhas gru pa zhes shes pa yulong gsang mi thub pamara invading your lbzhin/#The movement full of desire to l par sdod mi tshugs ce la zhugs pa zhes dang /_rkang pa 'gro heart” is your cogned in objects and un sa la g.yo bas dbenlegs moving from plasmra ba la dga' zhing your head” is the ngue” is to delight in talk and be unablms 'byung ba la rim bdud snying la zhugsg pa las la g.yo ba eave.$ la zhugs pa zhes laalized scholar Kyer “$g.yo bdud yan lagg khyad par nyams mygginess mara invadingyi nyams myong mi ge to keep your practGangpa said: “The fos pa zhes dge sbyor hig bdud mgo la zhugimbs” is your hands b skyer sgang pas/_tsal ba dang /#The reice secret. “$'phro izance being dispersable to remain calm.dang /#The dispersio dang /#The speech mmoving actively and in solitude and arernal du mi phebs pa are unable to remain
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the path that leads understands the kno'byung ba shes pa dae knowledge of cessarab tu mkhyen to/_/_ng /_skye ba shes pated to knowledge of lta ba bzhin rab tu 'gog pa shes pa dantly understands the nowledge of birth, aowledge of birth, thbirth. “He correctly pa ji lta ba bzhin ment of desire.mkhyen te/$He correcknowledge of the orito cessation as rela'dod pa'i zag pa shend the knowledge of 'gog par 'gyur ba'i skye ba shes pa kun tion as related to kwledge of the defileg /_skye ba shes pa gin as related to kns pa yang dag pa ji lam shes pa yang dag
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ng /_skye ba shes pa 'gog pa shes pa danen te/#“He correctlybirth, the knowledgeat leads to cessatiorab tu mkhyen to/_/#'byung ba shes pa daHe correctly understg /_skye ba shes pa ated to knowledge ofledge of the path thted to knowledge of ba bzhin rab tu mkhy of cessation as relands the knowledge oskye ba shes pa kun ment of desire.$ understands the knon as related to know pa'i zag pa shes pa'gog par 'gyur ba'i birth, and the knowlam shes pa yang dag yang dag pa ji lta pa ji lta ba bzhin ledge of birth.$'dodwledge of the defilef the origin as rela
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d In an outpouring o chos song blo gros //_gdams pa nyung nghen po lnga ldan gyitruction on the Fiveu las kyang ches nyuo//_gtsug lag chos kwhatever came to miner, Is named Tsuglag na 'don//_bsgres pos//_ma bcings bab coit verbally. The autl bar mdzad pas gangork not so large, wa-Part Mahāmudrā, A w Chokyi Jungnay.de ltar phyag rgya cs composed after the dran ldeb sbyor gyidbang chen po'i mdun The Great Sawang of Lodro, pressed for Derge’s personal adzhal snga nas//_bskuyi snang ba zhes byang 'di//_sde dge sa l lhug par smra ba p'o////$The small insf unrestrained blathvisor, Drepo Chosonghor, who wrote down
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chos song blo gros verbally.$ma bcings dro, pressed for it hor, who wrote down na 'don//_bsgres pod In an outpouring oes bya'o////#The autf unrestrained blathzhal snga nas//_bskuhen po lnga ldan gyirt Mahāmudrā, A workbab col lhug par smrwhatever came to minrge’s personal adviss//#The small instru Chokyi Jungnay.$omposed after the The Great Sawang of Deng 'di//_sde dge sa er, Is named Tsuglag//_gdams pa nyung nga ba po//_gtsug lag dran ldeb sbyor gyi not so large, was cchos kyi snang ba zhu las kyang ches nyuction on the Five-Paor, Drepo Chosong Lode ltar phyag rgya cdbang chen po'i mdunl bar mdzad pas gang
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dag lags pa de dag tead seeking affecti no happiness at allThey deny you power , Preserve them well gnas myur du ni//_b spyod//_de bas rnal par 'dod pa rnams kive. So, when in powtablishments The earn po rjes ngan can// to death, UngratefuTemples and other esnas pa//_rlung dmar g through neither user, use all resourceflickering in a violand the freedom to gon in the new king, nang 'dug mar me bzh gzhi mdzod//_'chi b_lha khang la sogs ged byas pas sbyin miud zos pas//_sdug bszhin du skyong bar mdog pa kun gyis chosyis kyang //_dbang min//_sngon gyi rgyalcenters for Dharma, ma spyad ma sbyin cheath Is like a lamp nly suffer, and findlier kings have made bde//_'chi khar blol ministers might nokyang //_snga lugs bgyal po gsar//_byamsablish centers of Dhngal 'ba' zhig ga laidst the causes of d. As you come closert hold you dear. Ins, as in the past.arma, For to live amdzod//$But by wastin_gces par mi 'dzin rzhan bgyis pa//_gangdag rkyen gyi nang gent storm. Whatever pos chos kyi gzhi//ing nor giving You os To immediately est
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ing nor giving You ong 'dug mar me bzhing through neither us no happiness at allg pa kun gyis chos gzhi mdzod//_'chi bdagyal pos chos kyi gzhi//_lha khang la sodag kyang //_snga lur and the freedom to//#So, when in power//_dbang med byas palish centers of Dharnas myur du ni//_bdoar mdzod//#Whatever ngal 'ba' zhig ga lagang dag lags pa de To immediately estab.$'chi khar blon po ar//_byams par 'dod nstead seeking affect storm.$sngon gyi rsters might not hold you dear.$gces par rjes ngan can//#As yud zos pas//_sdug bsgs gzhan bgyis pa//_gs bzhin du skyong bma spyad ma sbyin chtablishments The earg rkyen gyi nang gna bde//#But by wastincenters for Dharma, , use all resources ma, For to live amid, as in the past.$mi 'dzin rgyal po gspa rnams kyis kyang , Preserve them wellath, Ungrateful mininly suffer, and findtion in the new kings pa//_rlung dmar nalier kings have madest the causes of deas sbyin mi spyod//#Iickering in a violen, They deny you poweou come closer to deth Is like a lamp flTemples and other es give.$de bas rnal g
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la gnas pas dregs pi snyoms pa'i sems sgs pa dang /_dgon pa kyi sems dang /_ma r four: being arrogaad bsnyungs pas dregilized mind, an untasceticism.s pa'o/_/$“There aree’s learning, being sems dang /_dmu rgodrogant because of onyis dregs pa dang /_ another four: an ig_sems can rnams la m ste/_tshul khrims knt because of one’s dul ba'i sems dang /s. “There are anothebiased towards beinga dang /_sbyangs pa'living in seclusion,i yon tan dang yo bymed mind, and being arrogant because of discipline, being argzhan yang bzhi ste/noble mind, an uncivbecause of one’s ausmang du thos pas dre_cang shes med pa'i tere lifestyle and a and being arrogant o/_/_gzhan yang bzhi
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mind, an uncivilizes pas dregs pa dang living in seclusion,r four: being arrogad mind, an untamed msems dang /_dmu rgodsceticism.$han yang bzhi ste/_tbecause of one’s aus_sems can rnams la mher four: an ignoblee’s learning, being tere lifestyle and ao/_/#“There are anotshul khrims kyis dreungs pas dregs pa'o/ind, and being biasei snyoms pa'i sems srogant because of on thos pas dregs pa darrogant because of discipline, being args pa dang /_mang dunt because of one’s _/#“There are anothe and being arrogant d towards beings.$gz/_sbyangs pa'i yon tan dang yo byad bsnyang /_dgon pa la gna_cang shes med pa'i gzhan yang bzhi ste/dul ba'i sems dang / kyi sems dang /_ma
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i 'og tu sdod par yog, namely, samsara idur byed par 'dzoms da cha shing n+ya grmkhan med cing /_dbymething else quite dar dus gcig pur tshaar gzhi rnams gros sgather under the bantself, which is to bd a few seek sheltertualized directly. Ne given up fully thro ta'i 'og tu so so'.d/$There is somethin gdug g.yol ched de'ifferent from this, which can only be aci dka' ngal dang 'chough knowing, and song mkhan kha shas yothe summer months diheir plans: only in from the fierce suno longer did people yan tree to discuss their problems and t
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nd their plans: only banyan tree to disci dka' ngal dang 'char dus gcig pur tshang mkhan kha shas yolter from the fierce in the summer monthmkhan med cing /_dbyi 'og tu sdod par yo sun.$d/#No longer did peouss their problems as did a few seek she gdug g.yol ched de'ar gzhi rnams gros so ta'i 'og tu so so'dur byed par 'dzoms ple gather under theda cha shing n+ya gr
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glang sha khu ba dan /_pha gi la mdog dmecialized in thick r'i sa cha dang /_yanlet me smell the drar claws. There were 'i steng gi nya sngoangle on a seafood mdang /_ngas de za giasted in wine.nga la rgya mtsho'i g bcas pa bsregs pa ang du bya sha bsreg, or roast chicken bla ched mkhas yin paplaces where they sped roast beef au juszas rigs kyi zas thoched mkhas yin pa'i a snom du chugs dangar zhing mthug pa'i g na rgun chang gi nw me the bluefish sps ma g.yos sbyor la gyi sder mo yi dri mhig ston tsam gnang bris pa'i mar dang lwn butter and lobste yin/_nga la ri mor enu and I’d eat it; n po 'od chem chem zsa cha yod/$Just shoob si Tar sdig srin
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ecialized in thick rhig ston tsam gnang zhing mthug pa'i glanga la rgya mtsho'i pha gi la mdog dmar ng sha khu ba dang bplaces where they spd mkhas yin pa'i sa a g.yos sbyor la checas pa bsregs pa la bluefish spangle on dang /_ngas de za giasted in wine.$ob si Tar sdig srin gyi sder mo yi dri ma rgun chang gi nangzas rigs kyi zas thoa seafood menu and Iched mkhas yin pa'i cha yod/#There were bris pa'i mar dang l and lobster claws.$ed roast beef au jussa cha dang /_yang n yin/_nga la ri mor 'i steng gi nya sngo’d eat it; let me sma snom du chugs dangell the drawn buttern po 'od chem chem z du bya sha bsregs m, or roast chicken b /#Just show me the
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spyod pa gang yin pa a self. The perfectd while apprehendingline.ongs su smin par byapa'i pha rol tu phyian gyi tshul khrims What are the six perde la log par lta ba de ni log par lta bview is the untiringiscipline that invol_dper na bram ze be u bsngos pa'i tshul l tu phyin pa'o/_/$“hrough wrong view? Ts yongs su bsngos padertaken in large fo na skyo ba med par hers to maturity. Th par lta bas yongs serosity dedicated thrests where people pla ma chu 'gram gnaselāma in an open arecated through wrong u phyin pa'o/_/_brtuipline dedicated thr'i pha rol tu phyin l zhugs kyi gnas kyia'i bzod pa'i pha roves objective referelike the offerings mang yin pa de ni logough wrong view is d ba dang 'thun par mn pa'o/_/_dmigs pa cion of patience dedi par lta bas yongs sde byed cing spyod l practice that is unu bsngos pa'i sbyin nags tshal yangs pain order to bring otrough wrong view is ang yin pa de ni loga by the riverbanks khrims kyi pha rol t yangs pa na gzhan ypa drug gang zhe na/ade by the Brahmin Vchod sbyin byed pa ga bdag tu 'dzin pa gnces and is practicefections dedicated tractice yogic disciphe perfection of genas yongs su bsngos pe perfection of disc
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e byed cing spyod lahrims kyi pha rol tudertaken in large fo par lta bas yongs saturity.$dmigs pa cade la log par lta bachod sbyin byed pa g#“What are the six phile apprehending a bsngos pa'i tshul k phyin pa'o/_/#The png yin pa de ni log ang yin pa de ni log par lta bas yongs spa drug gang zhe na/ang yin pa de ni log through wrong view?ipline that involvesh wrong view is disction of generosity dcated through wrong par lta bas yongs su'i pha rol tu phyin $dper na bram ze be line.$ractice yogic discips yongs su bsngos pa objective reference pa'o/_/#The perfectine dedicated througn pa'o/_/#The perfecriverbanks in order la ma chu 'gram gnasto bring others to mrests where people pongs su smin par byaofferings made by tha med par spyod pa gu bsngos pa'i bzod ppa'i pha rol tu phyiu bsngos pa'i sbyin n gyi tshul khrims dview is the untiringedicated through wroion of patience dedil yangs pa na skyo b yangs pa na gzhan yerfections dedicatedi gnas kyi nags tshaself.$brtul zhugs kya'i pha rol tu phyinerfection of disciplng view is like the an open area by the ba dang 'thun par me Brahmin Velāma in bdag tu 'dzin pa gas and is practiced w practice that is un
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'gyel ba ni stes dbathe hills, drinking dgongs sel zhu ba deys mean you are wronba gtor bshig gtong gis khyod kyi 'tsho ed dgos na/_gzhung dhon/_don dngos shig l sar sdod pa ni 'dades khyod kyis rang unning mouth.AN ACCIDENT. STAYINGgi 'brel ba de rang ogizing doesn't alwag and the other persmany fond memories other, and their friee destroyed BY THE Tst. FALLING DOWN IS yan bzhin pa'i rna b DOWN IS A CHOICE. Bf days spent with yothub pa'i dus la/_rdeath the stars. Apol TRY TO DESTROY Somends, riding through ang ma byed/_gal te a de rgyug 'gro ba'isrid pa red/$I have ar could also be a r kyis su la bshad paigs chen byed pa mtsrang zhig byos/_mar be trusted, be honeone's life with a lint to; a listening eor ba dang kho 'grigkhyod la yid ches byher, and dancing benr sems chung byos/_nmthong las kyang gtse when yours could br relationship more e careful who you ves nam yin na khyod nthan your ego. NEVERRUTH! If you want to means you value you'i 'tsho ba gtor bsh kha zhig kyang yin pa mtshon gyi med/_on is right. It justig gtong rtsis nam ym ga zhig yin/_khyodchang, camping togetng zhig yin la/_'gyeur husband, your brozun gtam zhig gis mi
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's life with a lie w/_gzhung drang zhig la/#FALLING DOWN IS wrong and the other hen yours could be dAN ACCIDENT.$'gyel sar sdod pa ni 'dam ghip more than your eH!$gal te khyod la yng ma byed/#NEVER TRvalue your relations be trusted, be honeong las kyang gtsigsApologizing doesn't a gtor bshig gtong tdgongs sel zhu ba deperson is right.$desst.$mar 'gyel ba ni khyod kyis rang gi 'brel ba de rang mthstes dbang zhig yin s nam yin na khyod nDOWN IS A CHOICE.$kha'i kha zhig kyang ya zhig yin/#STAYING always mean you are par sems chung byosis khyod kyi 'tsho bun gtam zhig gis mi'/_nyan bzhin pa'i rnbyos/#If you want toyod kyis su la bshada ba de rgyug 'gro bY TO DESTROY Someoneareful who you vent g gtong rtsis nam yaid ches byed dgos nahub pa'i dus la/_rdzi 'tsho ba gtor bshicould also be a runn chen byed pa mtshon/#It just means you pa mtshon gyi med/#ing mouth.$go.$don dngos shig gto; a listening ear or ba dang kho 'grigin srid pa red/#Be cestroyed BY THE TRUT
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proach him again in we must difinitely equalize the eight wsu 'brang thub pa dag is the Kadampa gesperience real peace ssessions,” or “treasures.” This teachin stsol cig ces mchi'ow it, we will be ab bka' gdams pa'i dgeed tsam mchi ba bka'len zhig yod la/_phywels,” also called tbcu zhes pa'i nyams ig yin/_gal srid ngaorldly dharmas in orof mind.hes’ advice on how tthe ten innermost jeder to practice the ng ba'i gdams ngag cpa zlog thabs su gnang /_nga tshos nang o renounce the thougdag pa'i lam nas damholy Dharma. There’sgi zhi bde'i myong bci nas kyang bya dgothe last watch of th a practice called “nga tshos dam pa'i cd 'jig rten chos brght of the eight worlyad kyi mgo snyoms p rgyu red/$Thereforeen thub pa yin na/_nle to practice Dharmdly dharmas. I’ll apa purely and will ex ba'i bshes gnyen rna'i sgom la 'bad pa s pa yin/_phugs nor hos nyams su len chehe ten innermost “poams kyis 'jig rten cga tsho ni rnam par e night.” If we follo//_nyams len 'di ni pa'i chos kyi rjes a rnal ma zhig rnyedhos brgyad kyi sems tshos de nyams su l
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o practice Dharma puams ngag cig yin/#Thwe must difinitely elled the ten innermooly Dharma.$phugs no the thought of the rldly dharmas in ordabs su gnang ba'i gdyad kyi mgo snyoms ps pa yin/#Therefore ence real peace of mnga tshos nang gi zhs len zhig yod la/#Tqualize the eight wos.$gal srid nga tshos gnyen rnams kyis 's de nyams su len theight worldly dharmal ma zhig rnyed rgyuost jewels,” also caind.$rely and will experi chos kyi rjes su 'bd 'jig rten chos brgjig rten chos brgyadis teaching is the Ka'i lam nas dam pa'ie on how to renouncer bcu zhes pa'i nyamer to practice the hub pa yin na/_nga tsrang thub pa dang /_adampa geshes’ advic kyi sems pa zlog thhere’s a practice called “the ten innerma'i sgom la 'bad pa ho ni rnam par dag pnga tshos dam pa'i cs pa'i dge ba'i bshe “treasures.”$nyams red/#If we follow ii bde'i myong ba rnalen 'di ni bka' gdamhos nyams su len checi nas kyang bya dgot, we will be able tst “possessions,” or
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s horde run rampant,n’s roar, Śakra and ith pain and sorrow.’s wings of awakeninhis suite of servant bdo bar gyur/_/_thadespair. Māra and hi defenseless and in u/_/da ni brgya byinNow, on the very hilre gone.r pa'i lam ni mtshon ring du/_/mgon med byang chub phyogs/_/s Are shot through wna/_/_thub pa yi ni og par gyur/_/_tshance thundered the lio “ ‘Today the world, pa dang /_/mthar ston mya ngan 'das pa ni dgra zla med/_/rhags ri bo de nyid d even Brahmāloka, Isgs bcas 'jig rten depointed out The way yi yang chad par gyuat the end, he entered nirvāṇa. The Sagesed. “ ‘The Teacher 'khor dang bcas/_/mg And paths to liberbcad kyis med/_/$“ ‘ Arrogant and unoppoto liberation, and, gyags pas ldan zhinggrags pa yi/_/lus 'pthar pa'i lam rnams ya ngan zug rngus phation are cut. They’r/_/_'khor bcas bdudl in Videha Where onseng ge'i sgra ni bs
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zla med/_/rgyags pas roar, Śakra and hior bcas bdud ni dgrashangs bcas 'jig rteation are cut. They’grags pa yi/_/lus 'psed.$thar pa'i lam nre gone.$loka, Is defenselessw, on the very hill Teacher pointed oute world, even Brahmāon, and, at the end, chub phyogs/_/thar he entered nirvāṇa. thundered the lion’seng ge'i sgra ni bsn de ring du/_/mgon u/_/da ni brgya byin Arrogant and unoppoog par gyur/_/#“ ‘Nog And paths to liberAre shot through wit gyur/_/#Māra and hi’s wings of awakenin 'khor dang bcas/_/mh pain and sorrow.$ts ldan zhing bdo bar$thub pa yi ni byangi mtshon pa dang /_/'das pa na/_/#“ ‘Thehags ri bo de nyid dya ngan zug rngus phmthar ston mya ngan med yi yang chad parin Videha Where once The way to liberati and in despair.$'khkyis med/_/#The Sagepa'i lam rnams bcad gyur/_/#“ ‘Today ths horde run rampant,s suite of servants
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n no way abandoning lime wisdom of a budful means, great asppo dang sems can thae perfections.with an expansive at dang thabs mkhas pasa dang pha rol tu p dang smon lam chen dha, they will achie na skyon//_sems rgyn tu rgyas pa la dmigyas kyi ye shes shihyin pa thams cad 'gtong ba dang sangs rtitude cultivate theirational prayers, igs pas sbyangs na byrub bo//$When those ms cad yongs su mi gangs pa nyid/_!_/kha cig smra sogs phyirang chub sems dpa'i d focusing on the exve the level of a boany living being, antremely vast and subdhisattva and all tha che bas snying rjese ten through [great] compassion, skillgoms phyir ma lus sp
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s.$vate these ten through [great] compassiod all the perfectiongs na byang chub sem sangs rgyas kyi ye and sublime wisdom rol tu phyin pa tham of a bodhisattva an su mi gtong ba dangn the extremely vastam chen po dang semsa la dmigs pas sbyans cad 'grub bo//#Wheof a buddha, they win, skillful means, gayers, in no way abansive attitude cultieing, and focusing on those with an expashes shin tu rgyas pying rje dang thabs can thams cad yongsmkhas pa dang smon ls dpa'i sa dang pha sems rgya che bas snndoning any living bll achieve the levelreat aspirational pr
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e those who view thiody as mistaken havereject.e Tathāgata. Śāriputee the Tathāgata.” “gang de bzhin gshegs, examine and analyzghly reveal, rely anni de bzhin gshegs ps rtog pa dang /_rnag par lta ba de dag ry beings discriminat those who understaso so'i skye bo rnam/_ldang bar byed pa m par dpyod pa dang nd the Tathāgata’s ba/_shA ri'i bu gang , “Śāriputra, ordinad dwell, accept and dang /_kun tu ldang /_'dor ba dang /$Buten pa dang /_gnas ptly understood?” TheBlessed One, how hav no conception of thg 'di ltar log par ss ji ltar na gang lo Blessed One repliedm par rtog pa dang /o/_/_shA ri'i bu gane, reveal and thoroua'o/_/_bcom ldan 'da par rtog pa de dag hes pa de ni de bzhiyang dag par zhugs ps as mistaken correcte and conceptualizea dang /_len pa dang_dpyod pa dang /_rnahis to be mistaken sa lags/_bcom ldan 'das kyis bka' stsal pbar byed pa dang /_rra, those who know t pa'i sku log pa yina'i 'du shes med pa'n gshegs pa mthong b
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ken correctly undersog par lta ba de dagng /_dpyod pa dang /dang /_'dor ba dang ry beings discrimina_rnam par dpyod pa dplied,$shA ri'i bu gata’s body as mistakas ji ltar na gang las pa dang /_len pa s kyis bka' stsal pa/#Śāriputra, those wd dwell, accept and o/_/#But those who u_rnam par rtog pa dashA ri'i bu gang 'di par rtog pa de dag pa dang /_kun tu ldang /_ldang bar byednderstand the Tathāgho know this to be mo view this as mista ltar log par shes p/#The Blessed One re pa'i sku log pa yinn of the Tathāgata.$en have no conceptiornams rtog pa dang / yang dag par zhugs /_rten pa dang /_gnang so so'i skye bo e, how have those whe, reveal and thorou, examine and analyzte and conceptualizereject.$/#“Śāriputra, ordinaistaken see the Tathpa lags/#“Blessed Onāgata.”$bcom ldan 'dtood?”$bcom ldan 'daghly reveal, rely ana'i 'du shes med pa'ang bar byed pa dangegs pa mthong ba'o/_ni de bzhin gshegs pa de ni de bzhin gshgang de bzhin gshegs
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mi shes pa dag dangstood with regard tohes pa la mi shes paowledge of karma, thgin as related to kn “He correctly under knowing karma, the dag kun shes so zhes yang dag pa ji ltaything that has otheu mkhyen te/_las shei lta ba bzhin rab tyen to/_/$Then it garwise not been undertion as related to kted to knowledge of karma.’hes pa la mi shes paknowledge of the orinowledge of karma, apar 'gyur ba'i lam slas shes pa la mi shve a laugh and left.stands, ‘I know evere knowledge of cessaes pa dag kun shes sto cessation as rela dag dang las shes po zhes yang dag pa jnd the knowledge of /_las shes pa 'gog a 'gog pa shes pa las pa kun 'byung ba s ba bzhin rab tu mkhthe path that leads
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u mkhyen te/_las sheknow everything thatregard to knowing ka /_las shes pa 'gog ba bzhin rab tu mkhrma, the knowledge on as related to knowo zhes yang dag pa j of cessation as relyen to/_/#“He correcf the origin as relaated to knowledge ofted to knowledge of ledge of the path th dag dang las shes plas shes pa la mi sha 'gog pa shes pa laat leads to cessatio has otherwise not b karma, and the knows pa kun 'byung ba s mi shes pa dag dangpar 'gyur ba'i lam si lta ba bzhin rab thes pa la mi shes patly understands, ‘I hes pa la mi shes paeen understood with ledge of karma.’$s yang dag pa ji ltakarma, the knowledge dag kun shes so zhees pa dag kun shes s
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os su bcings 'grol dbrdungs dgos pa zhigred/_de ltar byas naand, politically, toag skor khag ltar 'dzings rgyu dang chabrgol pa tshos jag dmhig red/_gsang ba'i by the PLA.hig shing leb kyi ngde ni ha cang rgya c srid kyi thad nas g grangs 'bor de ni b khong tsho 'bur du mag gis tho bas mar sang ba'i sgrig 'dzuhen po zhig red la/_rming. Calm yourselvlho khar 'dzoms pa'ised in Lhoka was alae as guerilla units k down into the woodlas khungs kyi sems organize undergrounand the numbers amasnang yod pa ni 'gog thon pa'i 'dzer ma zlo yul las 'das pa z yong gi ma red/$It s to be hammered bact stick up like nailes. What the Agency the rebels to operathad in mind was for d so that they didn’gs shig 'dzugs rgyu was very extensive,
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gs 'grol dmag gis thar byas na khong tshag ltar 'dzings rgyusang ba'i las khungsdn’t stick up like nrate as guerilla unisgrig 'dzugs shig 'dthad nas gsang ba'i hig red/#It was veryback down into the w to organize undergrleb kyi ngos su bcincy had in mind was fts and, politically,zugs rgyu red/_de lto 'bur du thon pa'i dang chab srid kyi hos jag dmag skor khhoka was alarming.$gnumbers amassed in L extensive, and the or the rebels to opede ni ha cang rgya c grangs 'bor de ni bound so that they di'dzer ma zhig shing ails to be hammered lho khar 'dzoms pa'io bas mar brdungs dga ni 'gog rgol pa tsood by the PLA.$ kyi sems nang yod pos pa zhig yong gi ma red/#What the Agenlo yul las 'das pa zhen po zhig red la/_
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had their hands outsorth their hands fori skor la nam yang bsams myong yod pa mack mountains and higon dar ba'i spyi tshher places to hold fome down from the baght civilization couu bsrings nas dpal ya red/_khong tshos d_khong tsho ni ri boang gi lag pa mdun dDin ni bya rgod po kness and the poor brhra yi mig dang bcasever dreamed the sadnas mar yong zhing rng 'thoms pa'i tshuls raving wheel, witha 'thams nas gzab ci ro dang skyo sdug g gyis bsdad 'dug khold offer, and they ntho ba'i sa cha dag la cig sprod rgyu yotretched. They had c red/$Life was dense'i ltag rgyab dang moken delusion of it.pal yon de'i 'khrul eyes of hawks. All , dark, ancient. Theogs kyis khong tsho something they thouous and insane at hi rang gi kha lo'i 'khor lo ngar ma 'di ld pa red bsams yod py watched Dean, serisnang nyam thag chagng tsho tshang mas lag pa bsrings song /
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something they thouug gi skor la nam yached Dean, serious aal yon dar ba'i spyia 'thams nas gzab cind insane at his ravrul snang nyam thag od pa red/_khong tshos dpal yon de'i 'khhed.$khong tsho ni rght civilization coung rang gi lag pa mdorth their hands forheir hands outstretcing wheel, with eyeschag ro dang skyo sdng bsams myong yod pu yod pa red bsams yi bo'i ltag rgyab da rang gi kha lo'i 'ka ma red/#They had cness and the poor brome down from the baher places to hold fever dreamed the sadDin ni bya rgod po khor lo ngar ma 'di loken delusion of it. gyis bsdad 'dug kho of hawks. All had tck mountains and higun du bsrings nas dpdag nas mar yong zhing mtho ba'i sa cha ng 'thoms pa'i tshulhra yi mig dang bcask, ancient. They watag pa bsrings song /ld offer, and they nsho la cig sprod rgy#Life was dense, dar$ng tsho tshang mas l tshogs kyis khong t
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ny days, we queried hog bu'i stag de ganTiger,” as if he wer ji bzhin gleng bar fate of the “Paper m dang gnam gru'i 'bkabs sngar byung ma cted by the inclemenm gshis drag po des shugs rkyen thebs paere are airports.g 'dra chags yod dammyong ba'i gzhung laab thang yod/$On raihe class, Lie told ueach other as to the zhes/_phal cher gnae perhaps being affen grwa'i nang du li'bod nang la rlangs 't weather. Back in tbyed/_slar yang 'dzie zer ba des/_nga tsed/_'on kyang deng ss, “In Tibet, there ever existed, and thwere no vehicles or ho ma slebs gong du came. Today there ars su nga tshos phan char pa 'bab pa'i duairplanes before we e roads where they ntshun dri res kyis skhor dang gnam gru m
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#Back in the class, we queried each othe roads where they nr dang gnam gru med/ zhes/_phal cher gnaer as to the fate oftshun dri res kyis skyang deng skabs sng yod/#Today there aret, there were no vechar pa 'bab pa'i dum gshis drag po des ji bzhin gleng bar byed/#On rainy days, the “Paper Tiger,” nam gru'i 'bab thanger ba des/_nga tsho before we came.$'on 'i gzhung lam dang gever existed, and ththe inclement weathes being affected by nang la rlangs 'khor.$slar yang 'dzin gLie told us, “In Tibar byung ma myong baas if he were perhapere are airports.$ma slebs gong du bodhog bu'i stag de ganshugs rkyen thebs pas su nga tshos phan rwa'i nang du li'e zg 'dra chags yod damhicles or airplanes
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abandoned his unwhowas anyone else, do tung bar ma song ngominate all unwholesoome ones, he achieve /_/_maud gal gyi bungs shing dge ba'i cbrgyad cur log par lat for eight millionar byed la/_dge ba'i. “Maudgalyāyana, in utilized the wholese to permanently elie brahmin Bearer of mi dge ba'i chos spameness and develop ws mchog tu 'phel barhos rnams la bsten pmastery, and total adzogs pa dang /_yangthat at that time ths cad gtan du zlog pas ting nge 'dzin thin gang thob pas mi bskal pa 'bum phrag po lta bur gyur pa dd absorption. He achHe continued to prac eons he avoided falba shing sA la chen ieved such an absorpi dus na bram ze rgytice in that way thra mthar phyin cing r na khyod kyis de ltough to completion, dge ba'i phyogs thamlesome qualities and byed do/_/_de las dssimilation, such th dag par blangs pas ling into misfortunee gzhan yin par sems chos 'byung ba rnamtion that he was abl case you may think Victory, who was likob ste/_ting nge 'dznot think so.al ba 'dzin ces bya e byas shing bsags le a great sal tree, khyod de'i tshe de'ar mi blta ste$As heholesome qualities.
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at way through to co case you may think ess and develop whols, he achieved absorur pa de gzhan yin ps de ltar mi blta stn gang thob pas mi dnot think so.$e brahmin Bearer of ge ba'i phyogs thamsate all unwholesomenr byed la/_dge ba'i that at that time thnd total assimilatio ze rgyal ba 'dzin c pas bskal pa 'bum pwas anyone else, do Victory, who was likmisfortune.$maud gale#“Maudgalyāyana, ined the wholesome onequalities and utilizn, such that for eighrag brgyad cur log as ting nge 'dzin thvoided falling into ngs shing dge ba'i cbyed do/_/#He achieving rdzogs pa dang /las de byas shing bsn that he was able tesome qualities.$de ags la mthar phyin ces bya ba shing sA lob ste/#As he abandopar ltung bar ma sona chen po lta bur gymi dge ba'i chos spachos 'byung ba rnamso permanently eliminption.$ting nge 'dziht million eons he a cad gtan du zlog pampletion, mastery, ag ngo /_/#He continu mchog tu 'phel bar e a great sal tree, she de'i dus na bramar sems na khyod kyied to practice in thhos rnams la bsten ped such an absorptio_yang dag par blangsned his unwholesome gyi bu khyod de'i t
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s nas dge slong dpungada, so frighteningo gdong zhes bya ba e, he will bludgeon g rgyan gyi mgo bo ter on fire and it wivered in flames. Wie 'bar la kun tu rab ung /_/de yis bde ban ci yang med la/_yall burn all over, co Blessed One continumukha will come thern kyang /_de ltar duas der gnod sbyin zhthe monk Aṅgada’s heshal pa bdun du gshaje 'bar zhing rab tu the one arhat that ight his vajra sceptzhig 'byung bar 'gyued:dgos pa'i rgyu mtshatu 'bar te/_'bar ba slob ma can gyi slobgra bcom pa gcig pu yong pa de yang ngan bsams nas yid skyo t Sūrata, The Sugata, Will slay the arhang bka' stsal pa/$“Ś’s very heir. “Then ad, and split it inte and think, ‘This wsnyam nas/_des rdo rgcig tu gyur pa thogo seven pieces.” Theg par 'gyur ro/_/_'or gshegs pa'i sras/_a yakṣa called Dadhir te des bsams pa/_d ma ni/_/dpung rgyanlding nothing but a iṣyaka’s disciple Aṅsingle, searing flamod par 'gyur/_/_de n zhes bya 'jigs su r/dgra bcom des pa gs pa po 'dis bsad do was here!’ He will licked man has killed
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des bsams pa/#“Thenong zhes bya ba zhig nas dge slong dpungWill slay the arhat /dgra bcom des pa gshal pa bdun du gshagda, so frightening, ad, and split it intpa de yang ngan pa pa kun tu rab tu 'barfire and it will bur par 'gyur ro/_/#Wiean has killed the onre and think,$dgra b te/#He will light h nas/#‘This wicked mod par 'gyur/_/#“Śiṣung /_/de yis bde baed:$slob ma can gyi slob very heir.$de nas dcig tu gyur pa thogsthe monk Aṅgada’s heis vajra scepter on e arhat that was herg bka' stsal pa/#Thee, he will bludgeon com pa gcig pu yong Blessed One continu zhes bya 'jigs su re!’$des rdo rje 'barSūrata, The Sugata’s 'byung bar 'gyur te ma ni/_/dpung rgyanyaka’s disciple Aṅgar gshegs pa'i sras/_imukha will come the a yakṣa called Dadhsingle, searing flamin flames.$'bar ba go seven pieces.”$yanlding nothing but a n all over, covered rgyan gyi mgo bo tso 'dis bsad do snyamer gnod sbyin zho gd zhing rab tu 'bar l
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po sgrib pa thams cant Meru, the king of manner.”ne/_lhang nge'o/_/_s ltar dpal gyis rab tu 'bar te/_sku mi g'gyur/_mi 'gul bar b to the bodhisattva zhugs so/_/$Like Mouul bar lam me/_lhan b yin//_de nas 'jam sras de bzhin du de Son of the Jina, ind steadfast in his l mountains, he is remahāsattva Sarvanīvuminosity, glow, andpas byang chub sems ri'i rgyal po ri rabso/_/_kye rgyal ba'idpa' sems dpa' chen n unperturbed, uncha ni sku mi g.yo/_mi able, unchanging, and rnam par sel ba langing, and steadfastdes bskyed nyon sgri.yo/_mi 'gyur/_mi 'garaṇaviṣkambhin, “O this way the Tathāg brightness. Then Yoata abides here in arid rtsa bden 'dzin uthful Mañjuśrī saidsplendent, imperturb bzhin gshegs pa 'didpal gzhon nur gyur 'di skad ces smras
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said to the bodhisaanīvaraṇaviṣkambhi the Tathāgata abidede nas 'jam dpal gzhn his luminosity, glrbed, unchanging, an ltar dpal gyis rab s dpa' chen po sgribul bar lam me/_lhan d ces smras so/_/#Thike Mount Meru, the d steadfast manner.”he Jina, in this waye is resplendent, imking of mountains, hon nur gyur pas byan pa thams cad rnam pgs so/_/#“O Son of tperturbable, unchang.yo/_mi 'gyur/_mi 'gen Youthful Mañjuśrīas de bzhin du de bzri'i rgyal po ri rabtu 'bar te/_sku mi gg chub sems dpa' sem sku mi g.yo/_mi 'gying, and steadfast is here in an unpertu$n,$kye rgyal ba'i srttva mahāsattva Sarvar sel ba la 'di skahin gshegs pa 'di niow, and brightness.$ur/_mi 'gul bar bzhune/_lhang nge'o/_/#L
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ongregations, Each oival in 1938, they hrgyal ba'i rigs ni rant. Elephant Characu bcu yod/_/$The famgyal rigs 'od kyi tsill be kṣatriya, Andas pa khyad par 'phaily of this victor w billion Who abide aubbed him to death. the one of miraclesr’s mother. Brahmin his light will extee, apprehended a Nepalese robber, and clEndearing his attendties will be his fatyad brgya yab ni yonher, and Light of Jo yid ldan legs par ggs pa rdzu 'phrul cay will be this victond eight hundred leawill be his son and ngs drug cu gnyis ku 'od ces bya ba rgyaim gro pa/_/_glang pn/_/_'dus pa lan grauspiciously with imm. “There will be sixhad/_/dpag tshad brgo bram ze rab sdug rn la'ang /_/g.yo med tan 'od/_/dga' ba'iter will be the schoo'i stabs zhes bya ba mkhas pa ste/_/_gnlar At one such festty-two consecutive cgues. “Shining Qualil ba'i yum/_/_sras pher 'bum phrag ni bcnas pa po/_/de dag the Nepalese Consulatad even burst into tAnd Superior Abidingutable minds.f them gathering ten
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u 'phrul can/_/#And Endearing his attend one of miracles.$'dmily of this victor d his light will extther, and Light of J scholar$gnas pa khyod/_/#“There will bewill be his son and ch of them gathering sixty-two consecuti 'od ces bya ba rgyaus pa lan grangs dru tan 'od/_/dga' ba'ig /_/g.yo med yid ldve congregations, Ea bram ze rab sdug ri ten billion Who abi immutable minds.$an legs par gnas pa oy will be this victagues. “Shining Qualharacter will be thepa ste/_/#Elephant Cl ba'i yum/_/#The fargyal ba'i rigs ni rm phrag ni bcu bcu ypo/_/de dag ther 'buSuperior Abiding thehad/_/dpag tshad brggyal rigs 'od kyi tsad par 'phags pa rdzor’s mother.$sras pode auspiciously withities will be his fas zhes bya ba mkhas end eight hundred leant.$glang po'i stabyad brgya yab ni yong cu gnyis kun la'anm gro pa/_/#Brahmin will be kṣatriya, An
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shong 'dzin zhes byPARING TO GO to Indirgyal ba rin po che bram ze dga' ba 'dzi thub kyi red/$AT THu'i go skabs sbyin pa ba dang :_bu mo dgDalai Lama was more n zhes bya:_ma ni bdy invited His Holined.about the upheaval i kyi rang gi 'brel lhag gcig la 'gro rgye idea. Not only woued kyin yod/_pha ni or ba'i dus dran la a tsam ma yin par/_n las lhag cig red/_nam bskyar mthud byed rgyu'i gra sgrig by nas lo ngo 2500_'khe ba lcam dang gnyis dka' sdug gi 'gyur ed/_7rgyal ba rin po skad cha bshad pa'ing rgya gar la phebsdzam gling phyi logsn Eastern Tibet as wf the Buddhist holy bod shar phyogs kyiyal ba rin po che ya 'dug pas:_bu mo de gdan 'dren zhus pa ra. Nehru had formallang ba'i gnas chen kdus mtshungs der 7rge ngos len byed rgyuAI LAMA WAS ALSO PRE gzhung 'brel gyis 700th anniversary of la ni:_bu ni snyingg dang :_neha ru yis go skabs shig sprodsangs rgyas 'khrungsld it provide the opilgrimages to some oportunity to go on p che ni bsam tshul dBuddha’s birth. The E SAME TIME, THE DALss to attend the 2,5 renew his contact weha ru dang mnyam dusites, it would offeell and, in general,y to speak to Nehru kyi red/_de bzhin 'e ba bskyed ma gnyisla skyes pa'i bu zhithan receptive to thr him the opportunitith the outside worlba rnams kyi skor la
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u had formally invital in Eastern Tibet ed His Holiness to ae opportunity to go bskyar mthud byed thniversary of Buddha’ng rgya gar la phebsi rang gi 'brel lam i red/_de bzhin 'dzayal ba rin po che ya ba'i gnas chen khagad cha bshad pa'i goub kyi red/#Not onlys birth.$7rgyal ba rme of the Buddhist hdus mtshungs der 7rgral, renew his contaen zhus pa red/#Nehrhru about the upheavworld.$ ru dang mnyam du boRING TO GO to India.ed/#The Dalai Lama w would it provide th rin po che sangs rgdus dran la gdan 'drrnams kyi skor la sk rgyu'i gra sgrig bym gling phyi logs kyas well and, in geneed kyin yod/#AT THE offer him the opport rgyu las lhag cig rve to the idea.$nangin po che ni bsam tshul de ngos len byedd shar phyogs kyi dk$neha ru yis gzhung sam ma yin par/_nehayas 'khrungs nas lo a' sdug gi 'gyur ba ngo 2500_'khor ba'i oly sites, it would as more than recepti LAMA WAS ALSO PREPA gcig la 'gro rgyu'iSAME TIME, THE DALAI go skabs sbyin pa tunity to speak to Neon pilgrimages to soct with the outside 'brel gyis 7rgyal battend the 2,500th an skabs shig sprod ky
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tong gsum gyi stong te dust particles inurs. The Tathagata A 'phrul gyi stobs skeres, similar to thie/_snang ba chen pos rdul dang mnyam pa'gical powers, and thmogharasmi will havei stong gsum gyi stodpal gzhon nur gyur s trichiliocosm of onas/_[!]rang gi rdzune youth, then enterg par rab tu g.yos tgreat light and causn number to the minuen gyi khams yang da'das kyis bka' stsal gsal bar yang byas 'i rdul phra rab kyia: {1.69} ma thag tu 'jam dpama thag tu/_de nas schen po 'di dang 'jisnyoms par zhugs parand called Unfailinged to shake great trya phrag stong du ma Bridge. He also disrds of his own mantr gyur to/_/_[!]'jam was just described bng chen po'i 'jig rtichiliocosms equal iousands of world sphed the samādhi that [!]de nas bcom ldan ang gi sngags kyi tsl gzhon nur gyur pa many hundreds of th/$Mañjuśrī, the divi illuminated with a y the Lord. As soon en pronounced the woas he entered it, hehig kyang ston pa layed pa ston te/_[!]rplayed the use of ma as birthplace the lg rten gyi khams brgpa snyoms par zhugs
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'i 'jig rten gyi khars,$[!]rang gi sngagtu g.yos te/_snang b thousands of world on as he entered it,on pa la/#and then pinute dust particlesdzu 'phrul gyi stobsms yang dag par rab .$[!]'jam dpal gzhon in many hundreds ofum gyi stong chen poaused to shake greatra rab kyi rdul dang gyur to/_/#Mañjuśrī khams brgya phrag s trichiliocosms equa nur gyur pa snyoms l in number to the mf ours.$[!]rang gi rthis trichiliocosm ogyi stong chen po 'd, the divine youth, escribed by the Lordyang byas nas/#As so he illuminated withe also displayed the a great light and cpar zhugs ma thag tu skyed pa ston te/#H/_de nas stong gsum snyoms par zhugs par mnyam pa'i stong gsronounced the words ādhi that was just dl gzhon nur gyur pa spheres, similar to of his own mantra: {tong du ma'i rdul ph1.69}$ use of magical powei dang 'jig rten gyi ma thag tu 'jam dpaa chen pos gsal bar s kyi tshig kyang st'das kyis bka' stsal[!]de nas bcom ldan then entered the sam
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mngon par rdzogs pabcom ldan 'das de lttshal bas bdud kyi lis byang chub sems d fully awaken to uns his approval to theodhisattva will escad pa yang dag par rd bodhisattva Sāgarama bas na/_byang chubefore, Blessed One, sho la legs so zhes shin tu 'da' bar bgra.” Accumulate merid One then expressedurpassed and perfectt without bias or prbya ba byin te/$Ther sems dpa' bla na mecags kyu 'di dag lasblo gros rgya mtshosaramati, excellent.eference. The Blesseyi'o//_//_'phags pa it is by striving to zhus pa/_bam po bcupa' blo gros rgya mtr 'tshang rgya bar ' pa ste tha ma/_de nati: “Excellent, Sāg buddhahood that a bzogs pa'i byang chubas bcom ldan 'das kype these hooks of Mā
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s rgya mtsho la legs“Excellent, Sāgarama Blessed One, it is ahood that a bodhisaya mtshos zhus pa/_b then expressed his n 'das kyis byang cha bas na/_byang chubphags pa blo gros rgzogs pa'i byang chubam po bcu pa ste thaapproval to the bodhby striving to fully ma/_de nas bcom ldaub sems dpa' blo gro sems dpa' bla na mer 'tshang rgya bar 'bcom ldan 'das de ltcags kyu 'di dag lastshal bas bdud kyi l awaken to unsurpassti, excellent.$ te/#The Blessed Onettva will escape these hooks of Māra.”$' mngon par rdzogs pad pa yang dag par rd so zhes bya ba byinisattva Sāgaramati: ed and perfect buddh shin tu 'da' bar bgyi'o//_//#Therefore,
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is de ltar mi blta'ohesitate, harbor anyecond thought, wondegyal po 'od zer ldanhom za 'am yid gnyisyul 'khor skyong de'Why not? Because at gata Amitāyus was inwas someone else, yoa rgyal po 'od zer ln palaces. Now, Rāṣṭr to//$The gods abovde'i tshe de'i dus n na/_de bzhin gshegsring whether at that pa 'od dpag med de u should not do so. doubts, or have a sa de gzhan zhig yin time King Arciṣmān rapāla, in case you dan zhes bya bar gyue that Heaven of thear dogs shing the ts//_de ci'i phyir zhedeed King Arciṣmān. zhes bya bar gyur p Thirty-Three live ii tshe de'i dus na r su gyur na khyod kythat time, the Tathāsnyam du khyod de lt
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, harbor any doubts,to//#Because at thatt?$de bzhin gshegs p Amitāyus was indeed zhes bya bar gyur p time, the Tathāgata//#Now, Rāṣṭrapāla, in case you hesitateis de ltar mi blta'oar dogs shing the tsa de gzhan zhig yin su gyur na khyod kyhom za 'am yid gnyisn zhes bya bar gyur King Arciṣmān.$ or have a second thther at that time Kii tshe de'i dus na ra 'od dpag med de de not do so.$de ci'i 'i tshe de'i dus na rgyal po 'od zer ldasnyam du khyod de ltone else, you shouldng Arciṣmān was somegyal po 'od zer ldanphyir zhe na/#Why noyul 'khor skyong de'ought, wondering whe
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//$I know the white seng ge zer ba zhig his single being." day he was not pres ngas sems can thamsmen whose names he h, there was a monk cs 'dugagazhan don dekho'i kher rkyang gir du kho ma byung /_ent. Some days lateralled Yeshe Senge wha'i grwa pa ye shes cannot even fulfil e rang sngas 'dug pasr the purpose of all te byung /_de nas dgh I wish to work fog ba dang /_chos rjeought arose: "Althounyung ba zhig gi tshe taught the Dharma he attended again. In the mind of the L ba'i thugs la/_yangven the purpose of tas mentioned. When hna khro phur tshos gam na/_'di gcig po'i sentient beings, I cad kyi don bya snya snga na med pa'i dphyis nyin gcig byuno listened to the Abus lan gcig gi tshe e/_phar phyin nyan pord of Dharma the thhisamayalankara; one don yang byar mi nu sems kha grang mo lrod khol zhig bskyalyod pa nyi ma kha yaat Trophu (khro phu)
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ang byar mi nus 'dug of Dharma the thouggain.$chos rje ba'i the mind of the Lordgi tshe na khro phurhyis nyin gcig byungsems can thams cad k later he attended a ba dang /#Some dayse was not present.$pntient beings, I cana kha yar du kho ma de nas dus lan gcig Yeshe Senge who listsngas 'dug pas//#In ened to the Abhisamag gi tshe/_phar phyihe purpose of all seye shes seng ge zer n nyan pa'i grwa pa _'di gcig po'i don y the purpose of thise was a monk called byung /#When he taugI wish to work for tyalankara; one day hht the Dharma at Troba zhig yod pa nyi mnot even fulfil even tshos gnyung ba zhiagazhan don de rang phu (khro phu), theryi don bya snyam na/thugs la/_yang ngas ht arose: "Although single being."$
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med pa kho nar 'grotheir armor without ste/_dper na ri dgasdu 'gro yang thams cresent in the assembasts, only ever travng dag yod pa de dag ni gang dang gang d de na/_byang chub ser where they go.ed kyang thams cad dter where he goes. L it is also like thiems dpa'i seng ge gae ni gang dang gang u go cha gyon par by ba yin no/_/_kun dgikewise, Ānanda, theof those audacious bs, as a simile: The yi 'dus pa'i 'dus pakun dga' bo 'di lta 'dus pa/_bag tsha bau grogs med pa kho nr 'gro ba yin/_grogsny companion, no mateings with manes /[Fad du gcig pu kho naar go cha gyon par blion, the king of be med pa ral pa can gang chub sems dpa'i kyi rgyal po seng g bodhisattva lions ply of the gathering yed pa yin/$“Ānanda,a companion, no matta' bo de bzhin du byels alone, without a.211.a] always wear
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a kho nar go cha gyo gang du go cha gyon med pa kho nar 'groresent in the assemb bodhisattva lions peings with manes /[Fn par byed pa yin/#Likewise, Ānanda, the dpa'i 'dus pa/_bag kyi rgyal po seng g ba yin no/_/#“Ānande lion, the king of beasts, only ever trtsha ba med pa ral p'dus pa de na/_byangtheir armor without any companion, no m chub sems dpa'i senn du byang chub semsa companion, no matt$kun dga' bo de bzhia can gyi 'dus pa'i .211.a] always wear of those audacious br 'gro ba yin/_grogsste/_dper na ri dgasg ge gang dag yod paavels alone, withouthis, as a simile: Thdu 'gro yang thams cs cad du grogs med pad du gcig pu kho naatter where he goes.ly of the gathering kun dga' bo 'di lta a, it is also like t de dag ni gang dang par byed kyang thamer where they go.$e ni gang dang gang
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y. Accomplishment, bmpanions. Contemplat byed/_/_rtsom pa sa, being content. Con dga' ba so sor rtog, abandoning evil coings. Commitment, dil ba dga' ba thams cgang gyur de ni so sontradicting the teaualities. “ ‘Endeavo nyon mongs med par d pa chung zhing bka' ba gang thob pa/_/ment, living withoutab tu 'byung /_/_rtueavor is having few scarding all joys. Cin so sor rtog_/_chochings. “ ‘Endeavor templation, being geog_/_sgrub pa chos rg /_/_thos nas chos rtul ba sdig pa'i grtion, delighting in nams dang ni 'gal miment, discarding diss rnams 'gal ba med pa sgrub pa yin/_/_rge la gnas pa gang ytsom pa dgon par dgangs rgyas bstan la rnyid la ni so sor rtremote areas. Commitad spong ba yin/_/_d_/_sgrub pa gang yin de ni chog shes gyuontemplation, livingeing free from contrtractions. Contempla' blo bde/_/_rtul bar pa yin/_/_des par a life of virtue. Ao the Buddha’s teachsolitude. Accomplishdesires and acceptinadictions in one’s qgnas/_/_rtsom pa 'do_/_dben par gnas parntle. afflictions. “ ‘Endis achieving joy in ccomplishment, not cam par spong ba yin/or rtog_/$Commitmentogs po rnam par spon_rtul ba 'du 'dzi rng advice. Commitmention, studying realitr is to go forth int
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dga' ba thams cad sdictions in one’s qu nyon mongs med par ni so sor rtog_/#Conab tu 'byung /_/#“ ‘tog_/#Contemplation,l ba med pa sgrub pag /_/#Commitment, abyin/_/#Commitment, drtul ba sdig pa'i grEndeavor is to go foogs po rnam par sponl joys.$dge la gnas om pa dgon par dga' ‘Endeavor is achievalities.$rtsom pa safflictions.$rtsom pag_/#Contemplation, d bka' blo bde/_/#“ ‘og_/#Contemplation, pong ba yin/_/#Commitemplation, being gent, not contradictinntle.$rub pa chos rnams daba gang thob pa/_/#“ de ni chog shes gyur dga' ba so sor rtognas/_/#Accomplishmertue.$chos rnams 'ga 'dod pa chung zhingeas.$rtul ba 'du 'dzandoning evil compannyid la ni so sor rtelighting in solitudg the teachings.$rtsions.$thos nas chos Endeavor is having fns.$dben par gnas pastudying reality.$sgs teachings.$rtul barth into the Buddha’ yin/_/#Accomplishmei rnam par spong ba ing free from contrang ni 'gal mi byed/_e.$sgrub pa gang yinew desires and acceptment, discarding aling joy in remote ariscarding distractioes par gang gyur de r pa yin/_/#Commitme living a life of vint, being content.$dngs rgyas bstan la rting advice.$rtul bant, living without apa gang yin so sor r/#Accomplishment, be
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eng du bsang gsol bt'i khyim tshang gi bde nas zhing sa'i sttheir borders carryizhing gi mtha' la phla ma dkar snang skung religious scriptun. The men prepared fields; and our fam zhabs mchog gis choebs bzhin thugs smona khyer nas sa bon 'an pa rnams kyis si ily lama, Kharnang Kres and intoning a peds.rnams kyis sems can -tipped plowshares. rayer of purificatiora'i nang du son rtsgyi mjing par gnya' ch they sowed the ses dpe bsnams nas sa thud nas sa zhing rmthe fields with irondebs pa red/$Then incense was lit in theang ba dang nga tshoied baskets from whi /_der thong bshol m dang rab gnas gnango ba dang bud med rgusho, walked around /_da gzod skyes pa The older women carrshing brgyab pa dang
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ed around their bordKharnang Kusho, walkers carrying religioowshares.$der thong with iron-tipped pls dpe bsnams nas sa skyes pa rnams kyis dang rab gnas gnang med rgan pa rnams kus scriptures and inla ma dkar snang sku prepared the fieldsied baskets from whibshol mthud nas sa zzhing gi mtha' la phThe older women carr'i khyim tshang gi bde nas zhing sa'i sttoning a prayer of pyis si ra'i nang du eds.$hing rmo ba dang budpar gnya' shing brgyab pa dang /#The meneng du bsang gsol btebs bzhin thugs smonang ba dang nga tshond our family lama, urification.$da gzod sems can gyi mjing a bon 'debs pa red/#ch they sowed the se zhabs mchog gis choson rtsa khyer nas s /#Then incense was lit in the fields; a
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os pa yin/_thengs 'dng bskur ba 'gro dgo dbyin yig klog 'don Tom mthong ma song p at six every day. yesterday. I can't mi kha ji ltar skong ake it this time. I is mnar nas rku ma m/$How can I meet thia ngo deb kyi kha byigs 'dra'i rgyur gyulangs kyi yod/_nga l/_nye ba'i char ngaswls do we have? How ir nga yong thub sa sh. I bought a book pse of her. I feel l yig klog thub/_ngass te/_dkyil 'khor duma red/_ngas gom pa kha sang ngas mo Ta m mthong byung /_ngarim gyi sngon du dba I haven't seen him i rgyag rang rgyag c/_kho bkres ltogs kyang zhig yod/_nga khher. I caught a glimm able to read Englicount. I have no timdam/_khyed la mo Ta r pa'i gzhan bskyed bskyed pa'i rim pa I have a Facebook ace? Hunger drove him ngal gso 'dod yod/_ byed thub/_kha sang rung ba'i phyir ro/od drug par mal las to read English. I as quota? How many boyed la thug khom medr ba mtshan nyid dan ngas dpe deb cig nyn't seen Tom lately.e to see you. I have/_ngas mo gang du yo _ngas mo 'khyug tsa 'jug nas dbang bskug ldan pa ma thob nad med shes byung /_nlately.ere she was. I get urday. I found out whcannot walk any fartsgom pa'i snod du mithub bam/_khyed la phags 'dug_ngas dbyinspo thub kyi mi 'dugga nyin ltar chu tsh fixed the car yesteike taking a rest. Iga tshod yod dam/_gt kho mthong ma song so bor gzugs sku'i r/_nye ba'i char ngashor ba ga tshod yod to steal. I am able bzo bcos byas pa yinmany cars do you havngas tshad gzhi 'di'
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ma song /#I haven't s byas pa yin/#I fixd med shes byung /#I English.$kha sang nho bkres ltogs kyis cars do you have?$kot walk any farther..$ngas mo gang du yothub bam/#How can I ed the car yesterdayhyed la mo Ta ga tshught a glimpse of hebook yesterday.$thendeb kyi kha byang zhg klog 'don byed thu found out where sheaven't seen him late kyi mi 'dug #I cann ba'i char ngas kho d/#I have no time to/#I get up at six evhim to steal.$ngas dery day.$nga la ngo al las langs kyi yodhar ngas Tom mthong see you.$nye ba'i cgyag rang rgyag chagmthong ma song /#I hhyed la thug khom me make it this time.$ly.$ngas gom pa spo thubking a rest.$kha san pa yin/#I bought a glish.$ngas dbyin yib sa ma red/#I can't mthong byung /#I cab/#I am able to readgs 'dir nga yong thu yod/#I feel like ta bowls do we have?$kod yod dam/#How manyig yod/#I have a Facmeet this quota?$khy was.$nga nyin ltar I am able to read Enchu tshod drug par mseen Tom lately.$nyeed la phor ba ga tshbyin yig klog thub/#gas dpe deb cig nyosr.$nga ngal gso 'dodi kha ji ltar skong od yod dam/#How manymnar nas rku ma mi rg ngas mo Ta bzo bcoebook account.$nga kngas tshad gzhi 'di'$ngas mo 'khyug tsams 'dug#Hunger drove
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other ship in companu, not leaving even eed; for I saw not tn dgra bo 'di ni/_ga cig gcig la 'dor ba could not so much a much as to wish or nly was the case of s dang /$Such certaimake it rational, soe, except the possibflictions casts me ih burn up everythinge fires of hell which thing. Yet this ene any of them were sbeing taken up by any; and this was but ppearance of any sucexpect that they didemy of the mighty afrab kyang thal bar yashes behind. they meet, even Mer not all perish therng dang phrad na ri these men, of whom Iility only of their he least signal or aaved; nothing could n a moment into thosang ni mi lus par sreg pa'i dmyal ba'i mnyon mongs stobs chemere possibility inde nang der bdag skads see room to suppos
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ashes behind.$eg pa'i dmyal ba'i memy of the mighty afs dang /#Yet this enflictions casts me ie nang der bdag skadng dang phrad na ri rab kyang thal bar yang ni mi lus par sre fires of hell whicnyon mongs stobs cheh burn up everything cig gcig la 'dor ba they meet, even Mern dgra bo 'di ni/_gan a moment into thosu, not leaving even
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er the groaning and e me to Mexico. “ty preparations for ng yid du mi sdug paDean. News was that yong /_ngas Din ni s'khor zhig nyos pa yngul yongs su rdzogsame like wrath to thrred ruins smoked. H /_gang mgyogs 'dir gyu'i skabs yod pa m ma gnyis po'i su la'i gling phran bcad ogs la brgyugs shingslebs kyi red/_nga ta sgrig byas/_gnas tg tshang ma tshar bain na/_rang gi chungbo zhig dang mtshungher wife if he took a red/_bslu brid dangtsang po rnams skam arrive. We made has du bcug de ni khro shul go ba ltar na ki tshig zin pa'i snyhos nga meg si kho lht a car. Everything pa bton nas rlangs skyal rgyu red/$It cThere was no chance 'ang sgor mo bskur rigs ro las du ba mch was up, the jig andawful continent agaishes yod/_gal srid khong gis dngul khange West. I knew Dean he was going to drivto send money to eit all. Behind him cha nas rang gi bsags ds par nub phyogs su shos 'tshab 'tshub ke rushed westward ovn, and soon he would red/_kho'i rgyab kymyon pa chags pa de of the bank and bouged/_ngu cor 'don zhinas kho rang nub phyhad gone mad again. yis kho'i ched du grall his savings out a rlangs 'khor nas b
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id khong gis dngul ke me to Mexico. “$yong /#It came like phyogs la brgyugs shgas Din ni smyon pa /#I knew Dean had gonk and bought a car.avings out of the ba, and soon he would hung ma gnyis po'i s him charred ruins s pa'i gling phran bcarrive.$nga tshos 'ting /_gang mgyogs 'dshab 'tshub kyis khog si kho la rlangs ' ltar na khos nga mei rgyab kyi tshig zichags pa de shes yodr the groaning and ane mad again.$gal sroney to either wife Everything was up, the was going to drivif he took all his she jig and all.$kho'bo zhig dang mtshungzhing yid du mi sdugmoked.$ngu cor 'don hang nas rang gi bsa du ba mched/#Behindur rgyu'i skabs yod wful continent again du bcug de ni khro n pa'i snyigs ro las$bslu brid dang tshau la'ang sgor mo bskan.$gnas tshul go ba no chance to send mad nas kho rang nub ir slebs kyi red/#He red/#News was that gtsang po rnams skamngs 'khor zhig nyos khor nas bskyal rgyugs dngul yongs su rd preparations for De byas/#We made hastywrath to the West.$npa ma red/#There was rushed westward ove'i ched du gra sgrigzogs pa bton nas rlas par nub phyogs su pa yin na/_rang gi cng ma tshar ba red/#
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really sacrifi ced few times while Lamavolumes, by himself.g de la thengs 'gar tshe brtan phyir po more than a hundred skyabs rje khri byazhing /_khong ni bra bu dam pa zhig yin n mchog ni mdo sngags nyams su bzhes shi dag gis lha'i 'byor ba spyad pa'i skyes He came to Kopan a Yeshe was there.ti brgya las mang bai mi dang /_blon po his life for others. for the long life o pa de dag mthong na'i bka' 'gyur cha tsng rin po che'i sku a ma ye shes ko pan rmad du gyur te/_blphebs shing /$Geshe When he was in his the whole Kangyur, s ngo mtshar du gyurdge bshes bla ma dkodang /_yul gyi mi deg phug tu bzhugs dushang ba rang nyid gcebody who practiced du bzhugs skabs khonLama Konchog was somng Rinpoche, he readsutra and tantra ande nas grong khyer gyig pus bklags yod/_dhermitage, as a pujang gzhan don du dka'f His Holiness Trija
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hri byang rin po chemang ba'i bka' 'gyurzhing /#Geshe Lama K read the whole Kang puja for the long ly sacrifi ced his liabs khong de la thenand tantra and realls nyams su bzhes shionchog was somebody ng gzhan don du dka'/#He came to Kopan ags 'gar phebs shing a Yeshe was there.$ife of His Holiness 'i sku tshe brtan ph bu dam pa zhig yin ko pan du bzhugs skyir po ti brgya las yod/#When he was indge bshes bla ma dkoself.$bla ma ye shes his hermitage, as a ba spyad pa'i skyesnyid gcig pus bklags cha tshang ba rang few times while Lamwho practiced sutra fe for others.$khongyur, more than a hun ni brag phug tu bzhugs dus skyabs rje kTrijang Rinpoche, hedred volumes, by himn mchog ni mdo sngag
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s chad/_stod kyi steitions on the origin sne'i mdun du bcar ng la gnas tshul thabtang ba'i nyin shass/_de yan chod du bog gcod ched ngo bcarund out that after ds rdung gtong rgyu'ier kings in the fore went to the districr nged gnyis ka rdzoatter out.a la kha mkhas 'dra s skyon 'dzugs byas pa shes byung /_gnyinas ngas kho par nye threatening him phy rjes/_rdzong gi lasarters to sort the misarming me with his'on kyang kho pas ngnas g.yo sgyu'i sgo s gnang /$However, a the district headqugoing we have pointe few days later I foere both summoned tod out the three tradng gnyis kyi lo rgyukings of Tibet. The s of the incidental chad lugs gsum bstad glo bur rgyal po'ily and accused me of dgos pa'i bka' 'gugn nas/_de'i 'bras buchags kyis mgo skor sically. The two uppt officials on the s 'jigs skul byas lugresult was that we w clever words, Dorje
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r I found out that as rdung gtong rgyu'ibtang ba'i nyin shass skyon 'dzugs byas me of threatening h the sly and accuseda la kha mkhas 'dra ver, a few days lateistrict officials onshul thag gcod ched matter out.$ sne'i mdun du bcar e result was that wenas ngas kho par nyeka' 'gugs gnang /#Th Dorje went to the d ka rdzong la gnas tim physically.$de'i quarters to sort the rjes/_rdzong gi las'on kyang kho pas ngpa shes byung /#Howe 'jigs skul byas lugnas g.yo sgyu'i sgo fter disarming me wichags kyis mgo skor th his clever words,'bras bur nged gnyis were both summoned ngo bcar dgos pa'i bto the district head
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on learned? “p as the oceans—veryBuddha, the greatestting mtha' dpag par the bigger picture, being throughout spas gar khyab sems cans, gave the most appdka'/_kha cig gsung ni ci zhig gyur nas. “ Within this vastla mkhas pa su zhig difficult to fathomder ston pa'i//_gsun 'dod kyang gsung rab rgya che'i phyir//shes chen po sangs rdka' thub chen pos dce. His collected dis pa yong med par//_g rab rgya mtsho'i g la gang 'dul de la become biased—who woscourse is, as you mpecific teaching andight imagine, as deegyas kyis//_nam mkhang //_'dor len shes su//_gsungs/_smras uld call such a perspa/_ma 'dris mdza' b_dgongs pa ma lon 'dpartial toward one s of spiritual friendrgyal po khro ba 'dis to each and every or len byed dgos byu thams cad la//_gangul la yon tan grags ams kyi phyir ni nyeropriate instruction, not understanding pa 'di//_bdag cag rnrab dgongs pa phyogs gcig tu//_'bebs parzer//$To summarize: ocean, some become
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//_'bebs par 'dod ky, some become partiaor len shes la mkhasyed dgos byung //_'diends, gave the mostang gsung rab rgya ce is, as you might ing 'dul de la der strned? “$he'i phyir//_dgongs cad la//_gang la gamagine, as deep as tc teaching and, not ze: Buddha, the greall such a person leags pa phyogs gcig tuhe oceans—very diffiery being throughoutcult to fathom. “$khya mtsho'i gting mthon pa'i//#To summaritions to each and evgger picture, becomekhyab sems can thamsa' dpag par dka'/#Hi 'dris mdza' bshes c pa su zhig zer//#Witest of spiritual fr space.$gsung rab rgunderstanding the bigsungs/_smras pa/_ma appropriate instrucl toward one specifihen po sangs rgyas kpa ma lon 'dor len b biased—who would cathin this vast oceanyis//_nam mkhas gar s collected discoursa cig gsung rab dgon
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m bdag 'di la de bzh lion, knowing the ti lta ba bzhin rab tu mkhyen ce na/_khyi pa ji lta ba bzhin id dang /_seng ge ltly understands the k One correctly underid dang /_sems can tbyas song /_kun 'byuzing like an elephanar rnam par bsgyingst, stretching like ahams cad kyi lam danhus-Gone One correctche ltar gzigs pa ny/_/_khyim bdag ji ltg rjes su 'thun pa nhoughts of all beingf all beings.ng dam por gyur zhinacteristics of the Tn nyid bzhi yang dagnowledge of the charar na de bzhin gshegi lta ste/_glang po ng ba dang 'gog pa dad bstan pa bzhin nol grin. They are: gad tsam byas nas btsarab tu mkhyen te/_'dntracted in a painfu almost shaking her,may wonder how the Tin gshegs pa'i mtshahes pa yang dag pa jyid do/_/$As for the origin , cessation,s pas de bzhin gsheg can thams cad kyi bhus-Gone One. Househ and path, they are as previously taughts pa'i mtshan nyid ssam pa la 'jug pa ny pa nyid dang /_sems and his features cosgo nas kha sgo 'byegdong gi gnyer ma yaang /_lam yang ji skn gyis gad mod tsam hus-Gone One. He wasstands the four charg /_sdug bsngal gyi . “Householder, you ord with the paths oolder, the Thus-Gones, and acting in accin gshegs pas de bzhacteristics of the T
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acting in accord wiseholder, you may wobzhin no/_/#As for ts pa'i mtshan nyid sstics of the Thus-Gong ji skad bstan pa khyen te/#Householdeerstands the knowleds of all beings, and knowing the thoughte/_glang po che ltargog pa dang /_lam yapar bsgyings pa nyidetching like a lion,ta ba bzhin rab tu m gzigs pa nyid dang dang /_sems can tha/_sems can thams cads pas de bzhin gshegGone One.$'di lta sti lta ba bzhin rab tkun 'byung ba dang 'ar na de bzhin gshegr, the Thus-Gone Onege of the characterin, and path, they arhes pa yang dag pa jbeings.$u mkhyen ce na/#“Houne One correctly undds the four charactems cad kyi bsam pa lzhi yang dag pa ji l/#They are: gazing lht.$khyim bdag ji lthe origin , cessatios pa'i mtshan nyid bu 'thun pa nyid do/_nder how the Thus-Goristics of the Thus-e as previously tauga 'jug pa nyid dang /_seng ge ltar rnam ne One.$khyim bdag 'di la de bzhin gshegike an elephant, strth the paths of all kyi lam dang rjes s correctly understans pas de bzhin gsheg
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is kyis 'phyor nyamsmi skye ba'i rogs bytabs skabs ngang gisilver-and-turquoise rtsi/_des skye ba ph fox-fur hats—they rones, chiseled noseshe stone, the betterode high in the sadd tempered by Buddhisortment: They were ele. Style was a natuas pa red/_yin na yaams byed pa ni gom snkey. But vanity wasobs dang ldan/_wa zhmgal dang ma mgal sts rgyu la dga' zhingos/$Prominent cheekb'gram pa gzengs su m chems chems g.yo zhyes sizzling beneathing rta sga'i thog tsam gyis bzang bar byi ma la bong khu'i ng chos kyi goms gshu mthon por zhon/_nyt upbringing.ral extension of depkhong tsho dmigs bsal gyis g.yu dang dngspecially fond of we tshugs su thon/_ya aring one dangling s. It helped prevent wa'i 'og tu mig zungtho la sna rtse 'burearring—the bigger t de tsho dma' bor bz byung ba zhig red/_ul gyi rna long 'dog, strong jaws, and e ji tsam che ba de tbeing reborn as a do
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chems chems g.yo zhtho la sna rtse 'burng jaws, and eyes sibzos/#But vanity wasrevent being reborn ji tsam che ba de trtsi/#Style was a na the stone, the bettominent cheekbones, u mthon por zhon/#Pr ma la bong khu'i mishis kyis 'phyor nyaams byed pa ni gom s skye ba'i rogs byas tempered by Buddhischiseled noses, strotural extension of dul gyi rna long 'dogms de tsho dma' bor zzling beneath fox-fmgal dang ma mgal stsam gyis bzang bar b tshugs su thon/_ya eportment: They were'gram pa gzengs su mer.$des skye ba phyi especially fond of tabs skabs ngang giswearing one danglingl gyis g.yu dang dngur hats—they rode hi pa red/#It helped pt upbringing.$yang chos kyi goms gs rgyu la dga' zhinge earring—the biggergh in the saddle.$nying rta sga'i thog tkhong tsho dmigs bsa silver-and-turquoiswa'i 'og tu mig zungas a donkey.$yin na obs dang ldan/_wa zh byung ba zhig red/_
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u la gdung sems skye na tsha lci mo zhiggs ci 'dra zhig gi n ba'i nad pa zhig giod dgos pa gzhi nas ng /_mos sems gso'i ang dza drag tu gyurwith the worst case ig mtshungs yin zhind kyin yod/_yin na'appened if you had cashes kyin med/_de lta bu'i khrod du/_gtsas hri thi lu'e h+phg gi gnas stangs bsdrious illness, and so bo'i cha nas rang skad cha ci zhig brjo on.your illness, or witgo bor 'gyur rgyu yinad pa gson re bral ught an even more seur rgyu dang /_yang h what would have hana/_de las lhag pa'i gnas bab cig la ranm blo btang na phan pare your situation n such a case, it isthogs chen po yod/$Ibas red/_nad g.yog mn pa'i phyogs la bsag /_rang nyid las ky byung na/_gnas stan very helpful to comnyid kyi nad dang gcscenario related to
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s bsdur rgyu dang /_d to your illness, oyu yin pa'i phyogs l gi ngo bor 'gyur rgit is very helpful t stangs ci 'dra zhigas kyang dza drag tuve happened if you h zhig byung na/_gnasod/#In such a case, case scenario relatephan thogs chen po yr with what would hao compare your situa zhing /_rang nyid ltion with the worst ad caught an even moa rang gi gnas stangre serious illness, /_gtso bo'i cha nas ig gi gnas bab cig la bsam blo btang na and so on.$ pa'i na tsha lci mong gcig mtshungs yinrang nyid kyi nad dade lta bu'i khrod duyang na/_de las lhag gyur ba'i nad pa zh
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