input
stringlengths 67
576k
| output
stringlengths 68
8.52k
|
|---|---|
with others withouttar 'khrungs so//$Ths, concerning itselfy existed in this wodu byung ba cig da lor saṃsāra and longi, This special, precrld has now been borat has not previousln!'di/_'jig rten na snarising, a wonder thious mind, this one rough your disgust fga na med pa'i rmad ng ba'i sems can gyigzhan dag la rang gi sems pa rin po che khyad par 'phags pa ient beings’ purposeng only for solitudewhich thinks of sent don sems pa gang gi don du yang mi 'byu thought for itself
|
gzhan dag la rang gioncerning itself witught for itself aris sems pa rin po che ng ba'i sems can gyitar 'khrungs so//#Thhas now been born!$'di/_'jig rten na sn mind, this one whicisted in this world h thinks of sentientas not previously ex don sems pa gang gi don du yang mi 'byudu byung ba cig da ling, a wonder that hga na med pa'i rmad khyad par 'phags pa is special, precioush others without tho beings’ purposes, c
|
byang chub sems dpa'rgyas kyi zhing der that Thus-Gone One’sAttaining insight in he followed the livto tranquility, he wt the same time, in bsam tshul 'ga' zhieat compassion and tal ba la bsnyen bkurmble Tranquility. Aschen pos non pa'i sechu 'khyil nas nga'i tranquility. Moreovd so he had achievedde'i tshe de bzhin g_de'i zhi gnas gang e felt reverence for.ing Thus-Gone One, hshegs pa de'i sangs dal gtong dgos/_gzhaste/_de bzhin gshegsr du 'gros tshad je as overwhelmed by grctors in the past ang red/_rgyu mtshan syur to/_/_de ni ngashob nas/_snying rje pus mo'i mtshams suledge of the origin pa de'i de bzhin gsdge of concentrationa bab dma' ba'i sar thon 'dugade'i rkyernam par mthong ba thi gnas la gus par ghegs pa bzhugs pa'i byas pas 'dra bar rer, he had served vis bya ba zhig byung buddha realm was a nam par mthong ba dahus he achieved knowshes pa thob nas/$“Ang ldan par gyur te/ zhi gnas gus pa zhen yang sngon gyi rgybodhisattva named Hun gyis/_ngas nges pams kyis bsam gtan shas related to knowlerjes su 'brang bas zes pa kun 'byung ba a similar insight.
|
rgyas kyi zhing der rs in the past and s-Gone One, he felt r'dra bar rnam par mton gyi rgyal ba la bnquility, he was oveste/#“At the same tii zhi gnas gang rnam zhi gnas gus pa zhea kun 'byung ba shes pa thob nas/#Attainamed Humble Tranquilated to knowledge ofshegs pa de'i sangs hi gnas la gus par gsnyen bkur byas pas byang chub sems dpa'mpassion and thus henas/_snying rje chen was a bodhisattva nhegs pa bzhugs pa'i de'i tshe de bzhin ge One’s buddha realmity.$de bzhin gshegs pos non pa'i sems kyis bsam gtan shes p par mthong ba thob o he had achieved a rwhelmed by great co achieved knowledge everence for tranquis bya ba zhig byung r gyur te/#Moreover,owed the living Thushong ba dang ldan pame, in that Thus-Gon he had served victoing insight into trarjes su 'brang bas zyur to/_/#As he foll pa de'i de bzhin gs concentration.$lity.$gzhan yang sngof the origin as relsimilar insight.$de'
|
ba yang yin te/_de nde ni spang bar bya yed kyang yin/_de niams shes pa zhes bya is what is known asriends knew him. It s to be known in fulegs pas yang dag pa dag gi dngos por 'jueld. It is an entity To know, see, perceed knowing the tongul about this is calla dang /_mthong ba d 'dren byed kyang yine correctly underst_mngon par rtogs pa completely. It is tji lta ba bzhin rab ni grong stong par 'l. It is to be knownt is a leader. It isg yin/_de ni khrid b. It is internal. Itjug pa yang yin/_de the empty city. It iyang yin/_de ni sbub ste_de de bzhin gshands./_de ni bdud kyi sno the tongue element.ang /_gsal ba dang /tu mkhyen to/_/$My fn pa 'di ni lce'i khis a water source. Ie ni yongs su shes pwhat the Thus-Gone Oe element . That is the self. It enters yin/_de ni dngos po ni mngon par shes pade ni chu 'byung yanya'o/_/_de la shes pn/_de ni zhing yang ive, realize, undersi lce'i khams zhes bs the vessel of the dang /_yang dag par sang ba yang yin/_ded kyang yin/_de ni btand, and be skillfudemons. It engages wo be abandoned. Thatar bya ba yang yin/_s kyang yin/_de ni g ni pha rol gyi 'grag /_mkhas pa gang yim ma yin pa yang yin is secret. It is noith the entities of g pa yang yin/_/_de t transcendent. It ikhong du chud pa danr bya ba yang yin/_d a guide. It is a fi
|
t is secret.$de ni pde ni chu 'byung yanis not transcendent.i spang bar bya ba y dang /_mkhas pa gane correctly understahe tongue element .$ha rol gyi 'gram ma shes par bya ba yangdren byed kyang yin/ bya ste#To know, se is an entity.$de nithe self.$de ni gron skillful about thisg yin/#It is a wateris known as the tong kyang yin/#It is thng /_mngon par rtogs yin/#It is to be kn sbubs kyang yin/#It$de ni bdud kyi snode, perceive, realizei khams shes pa zhesde de bzhin gshegs pas yang dag pa ji lt source.$de ni khridg yin pa 'di ni lce' bya ba yang yin/#Itpar khong du chud paa'o/_/#That is what ue element.$de la shang yin te/#It is to pa dang /_yang dag hat the Thus-Gone Ones pa dang /_mthong ngos po yang yin/#It lce'i khams zhes bythe empty city.$de ni mngon par shes par#It is a guide.$de n is called knowing tyin pa yang yin/#It gsang ba yang yin/#Iown completely.$de n yin/_/#It engages wyang yin/#It enters g stong par 'jug pa nds.$ull.$de ni yongs su gos por 'jug pa yangba dang /_gsal ba da be abandoned.$de ni is a field.$de ni dith the entities of is internal.$de ni byed kyang yin/#It a ba bzhin rab tu mke vessel of the demois a leader.$de ni ', understand, and bei zhing yang yin/#Ithyen to/_/#That is wns.$de ni bdag gi dn is to be known in f
|
e ba khrag khrig phrbodhisattva great be4) gathering the accawakening,a yang dag par rdzogkyi tshogs sogs pa som ldan 'das de bzhi called true bodhisa pa yongs su 'dzin p' sems dpa' chen po a'o/_/_blo gros rgyarpassed and perfect developed the mind chos bzhi po de dag o bar brtson pas bso byang chub sems dpan gshegs pa 'od zer ce of limitless saṃsttvas.’ “Sāgaramati,ag bcus bla na med pte/_rgyal po chen poumulations of merit iring in their embraa la yongs su mi sky bstan pa 'di bshad pa na/_srog chags bychub sems dpa' yang us-gone Infinite Ligings have these fourd nams dang ye shes g on the fourfold acdang ldan na/_byang mtsho de ltar na bcs pa'i byang chub tundred billion beings qualities, they areht gave this teachin sems bskyed do/_/$(es bzhi pa bsgrub padirected toward unsuhievements, eight husnang ba mtha' yas dāra. Great King, if dag pa rnams zhes byand wisdom without t'khor ba dpag tu med when the blessed th
|
o bar brtson pas bsobyang chub sems dpa'they are called trueing, if bodhisattva pa yongs su 'dzin pbsgrub pa bstan pa 'embrace of limitless developed the mind e dag dang ldan na/_s de bzhin gshegs papar rdzogs pa'i byanrpassed and perfect erit and wisdom withe accumulations of m yang dag pa rnams zd nams dang ye shes bodhisattvas.’$blo 'od zer snang ba mt'khor ba dpag tu med saṃsāra.$rgyal po c na med pa yang dag ms dpa' sems dpa' chese four qualities, di bshad pa na/_srog chags bye ba khrag te/#(4) gathering thha' yas des bzhi pa a la yongs su mi skyout tiring in their tar na bcom ldan 'daawakening,$hes bya'o/_/#Great Kndred billion beingskyi tshogs sogs pa sdirected toward unsu when the blessed thg on the fourfold acd do/_/#“Sāgaramati,khrig phrag bcus blagros rgya mtsho de lhievements, eight huen po chos bzhi po dus-gone Infinite Lighen po byang chub seht gave this teachingreat beings have thg chub tu sems bskye
|
s awakened to, it is/_sha ra dwa ti'i buf a buddha . Since tbuddha taught to be? gnas 'di nas kun dus rgyas kyi ye shes a dwa ti'i bu sangs is devoid of objectl to comprehend it. zhes bya'o/_/_sha r yin pas des na sang dag ni 'gyur ba yinye shes de yul med p_ye shes de btsal ba, the wisdom of a buti'i bu sems can 'di rgyug pa yin/_khonggyas zhes bya ba ji hat wisdom is sought dwa ti'i bu sangs rdha . Śāradvatīputr Since that wisdom ia yin pas des na san bstan pa yin zhe nara, beings flee froma, how is buddha tauickle. Śāradvatīputrgyas kyi ye shes zhŚāradvatīputra, howgs rgyas kyi ye shes this state, and faizhes bya'o/_/_sha ra/_ye shes de sangs rskad du bstan pa yin zhe na/_sha ra dwa es bya ba ji skad dugyas pa yin pas des ddha is so called. “putra, beings are f called the wisdom o du ma chud pa yin te/$Since that wisdom is the wisdom of a the wisdom of a bud sems can 'di dag nie shes zhes bya'o/_/ after, it is calledna sangs rgyas kyi yght to be? Śāradvatī
|
āradvatīputra, how a yin pas des na sanji skad du bstan pa ye shes de sangs rgyt is called the wisde btsal ba yin pas dg ni gnas 'di nas kuīputra, how is buddckle.$sha ra dwa ti's rgyas zhes bya ba hong du ma chud pa yye shes de yul med pl to comprehend it.$so called.$sha ra dwya ba ji skad du bstra, beings flee from/_/#Since that wisdo that wisdom is devosdom of a buddha is gs rgyas kyi ye shesn du rgyug pa yin/_k this state, and faia ti'i bu sangs rgyam is sought after, i sangs rgyas kyi ye is the wisdom of a bid of object, the wir ba yin/#Śāradvatīince that wisdom is shes zhes bya'o/_/#S zhes bya'o/_/#Sincein te/#Śāradvatīputan pa yin zhe na/#“Śyin zhe na/#Śāradvats kyi ye shes zhes b ra dwa ti'i bu sanga buddha .$ye shes d ra dwa ti'i bu semsi bu sems can 'di daha taught to be?$shaes na sangs rgyas kyuddha taught to be?$i ye shes zhes bya'oas pa yin pas des naom of a buddha .$shaputra, beings are fiawakened to, it is c can 'di dag ni 'gyualled the wisdom of
|
r skye srid/_'on kyae simple; it may notha sku sgom pa'i sngore appealing. Howeva zhig la bsam blo gtong dus/_de ni ha cags kyi nyams len da zhig tu snang srid even appear all tha seem mysterious, anla yid smon ches ched we may find them mg snang srid/_de las ldog ste/_dkyil 'khinexhaustible.e ni yid smon skye 'ng /_don dngos kyi lpar ma zad/_tha na dly, it may seem quitni yid thang chad rgt compelling. In con kyi sems btags pa bos pa zhig min pa'anhichitta superficialeditations on mandalang stabs bde lta bu engage in the practg ya mtshan po zhig byang chub kyi sems tu snang nas de dag ag len la 'jug dus/_as and deities mightWhen we think of bodice, bodhichitta is yu med pa zhig ste/$nga tshos byang chuber, when we actuallyor dang yi dam gyi ltrast, the tantric m
|
g snang srid/#When wtshan po zhig tu snapar ma zad/_tha na d kyi sems btags pa bthe tantric meditati may seem quite simpice, bodhichitta is n la 'jug dus/_byangtong dus/_de ni ha cdeities might seem mng nas de dag la yidinexhaustible.$le; it may not even g yi dam gyi lha skuste/_dkyil 'khor danealing.$'on kyang /_nga tshos byang chub sgom pa'i sngags kyons on mandalas and smon ches cher skyeta superficially, ity find them more appdon dngos kyi lag led pa zhig ste/#Howevysterious, and we mae think of bodhichita zhig la bsam blo ger, when we actually chub kyi sems ni yie ni yid smon skye ' engage in the pract srid/#In contrast, d thang chad rgyu me zhig tu snang srid i nyams len dag ya mang stabs bde lta buos pa zhig min pa'anelling.$de las ldog appear all that comp
|
,” the Blessed One ebgyis nas skye dgu'ifespans were one huns temi mnyes par ma pened into his births lags las ci bgyis ears of age cast awalas de'i rnam par smna _las de'i rnam pain pas glang du skyequired. 5. “What act 'das mnyes par bgyied into his birth as displease him, surp arhatship.” “Lord, r smin pas/_de nas shams cad spangs nas tshe lo brgya thub novice take that rid arhatship?” “Monks a human being, and lags/_bcom ldan 'dastions, and manifestehi 'phos nas mir skyas dgra bcom pa nyida na nyon mongs pa tas ci zhig bgyis na y all afflictive emo/_gsol pa/_btsun pa dge tshul pha 'dis ltransmigrated, ripenlo bdun lon pa kho ndred years, cast awayis te/_nyon mongs pwhat action did thisa thams cad spangs n kyis bka' stsal pa/Blessed One, did notxplained,that he pleased the y all afflictive emo$and at just seven yes la 'dis bcom ldan as a bull?” they inion did he take thatpa rnams pham par bg mngon sum du bgyis assed those whose li, after he died and tions and manifestedgon sum du byas so/_dgra bcom pa nyid mn
|
lifespans were one h bgyis lags/#“What ae nas shi 'phos nas his novice take thata na nyon mongs pa tction did he take thrnam par smin pas/_d/#and at just seven gon sum du byas so/_ stsal pa/#“Monks,” d transmigrated, ripar bgyis temi mnyes hams cad spangs nas a/_btsun pa dge tshuas a human being, an inquired.$las de'i e dgu'i tshe lo brgye Blessed One, did nyears of age cast awas ci bgyis na #“Lor par bgyis te/_nyon rnam par smin pas gig bgyis na las de'id arhatship.”$gsol pthe Blessed One explotions and manifestelang du skyes lags l ldan 'das kyis bka'ened into his birth a thub pa rnams phamway all afflictive epa nyid mngon sum dupangs nas dgra bcom dgra bcom pa nyid mnd that he pleased that, after he died anrth as a bull?” theyundred years, cast amotions, and manifesmongs pa thams cad som ldan 'das mnyes pot displease him, sumir skyes la 'dis bclo bdun lon pa kho nrpassed those whose ained,$par ma bgyis nas skyted arhatship?”$bcomay all afflictive em ripened into his bil pha 'dis las ci zhd, what action did t
|
ome enveloped in glosimilar to searchingdus der su zhig 'jigs pa chen po de dag irections I will becat fear?” With terri that sort of point ng 'jig tu cha ba'i /_gnas der skyabs yoe lta bu byung tshe bs med par mthong nahol bar byed pa rdziction there, then at journey, seeing no s for a refuge but, reliancebzhir skyabs dag 'tsassengers whose lot n/_phyogs bzhir skyarefuge in the four d through the other p I will say, “Who wiwhat should I do? 3.om. If because of thll give me good protat there is no proten on a frightful seaig bgrad nas phyogs /_gnyis pa rten gyi s ni/_de nas kun tu stobs ni rnam pa gnyar byed 'gyur zhes/_bdag gis ji ltar byabred sha thon pa'i m3.2.2. The force of bulging eyes I searcis the same as my owdon mthun rnams bzhified, wide-open and h the four directionlas legs par skyob pis te/$At that time,yid mug par 'gyur lad ma yin pa des na dection from this gre
|
a yin pa des na de lnveloped in gloom.$gzhin/_phyogs bzhir sg gis ji ltar bya/#Iere is no protectionugh the other passens pa chen po de dag rnam pa gnyis te/#3.nas der skyabs yod m say, “Who will givetu yid mug par 'gyuri mig bgrad nas phyong eyes I search the me good protection there, then at thatkyabs med par mthonglas legs par skyob pgers whose lot is thdus der su zhig 'jiga rten gyi stobs ni la/#With terrified,At that time, I wille in the four direct nas ni/_de nas kun ta bu byung tshe bdafrom this great feardzing 'jig tu cha bae same as my own on f because of that th sort of point what a refuge but, simil?”$bred sha thon pa'ney, seeing no refug'i don mthun rnams bions I will become e3.2.2. The force of ar to searching throa frightful sea jourreliance$ar byed 'gyur zhes/#'tshol bar byed pa r wide-open and bulgi four directions forshould I do?$gnyis pgs bzhir skyabs dag
|
behavior.you should exert youika. Therefore, Maude na/_nga de'i tshe spyod pa la rnal 'byat time the captain dang 'jig rten gyi may think that at the world and worldly as the captain Kāruṇiends, in this way, sems dpas 'jig rteng 'jig rten gyi sheselse, do not think so you think, Maudgal bya bar gyur to/_/_Kāruṇika was anyone o/_/_maud gal gyi buo. In those days I wor du bya'o/_/$My fr and in knowledge ofs na de ltar mi bltagalyāyana, bodhisattyāyana? In case you the practices of thde gzhan yin par sem na ded dpon snying ta bas na byang chubvas should engage ingrogs po dag de lta de ji snyam du sems the world.’ “What dde'i dus na ded dponrje can zhes bya ba snying rje can zhesrselves in the worldmaud gal gyi bu de lbas na 'jig rten dan stede ci'i phyir zh pa la 'bad par bya'/_de'i tshe de'i dus
|
this way, you shouldtshe de'i dus na dedgalyāyana, bodhisatto/_/#My friends, in vas should engage ing 'jig rten gyi shesr to/_/#In those day dpon snying rje can.’$maud gal gyi bu dnot think so.$nga de“What do you think, ltar mi blta stede n yin par sems na de 'jig rten dang 'jigbehavior.$ded dpon snying rje can zhes bya bar gyue ji snyam du sems/#bas na 'jig rten danbyang chub sems dpas the world and in kn zhes bya ba de gzhan case you may thinkhe captain Kāruṇika rten gyi spyod pa lo/_/#Therefore, Maudci'i phyir zhe na/#Iwas anyone else, do Kāruṇika.$maud gal g pa la 'bad par bya' that at that time t the practices of thowledge of the worldyi bu de lta bas na e world and worldly grogs po dag de lta a rnal 'byor du bya' exert yourselves in'i tshe de'i dus na Maudgalyāyana?$de'i s I was the captain
|
s. can gyi tshul khrimhen five blue lotuses. This is what happding mental engagemer me mdzad la me tog to the communists wi phan mi 'dogs pa'imin pa thams cad du 'di dag ni phan 'dogsity without benefit/_yid sngon du 'gro mi 'byung ba dang /_pa'i pha rol tu phyis notions of entitien as well as a precepaṅkara—they were nohe six perfections wperfection of generoerge. The perfectiongang dam pa'i chos nub par 'gyur ba de ninvolves apprehensioa'i pha rol tu phyinhe sacred Dharma fadba dang /_rnam par sithout benefit? The tu phyin pa'o/_/_thane that lacks skillfmi 'dogs pa'i sbyin ud pa la lnga phul nd they did not expeefiting. “What are tg yin pa de ni phan rfection of discipli pa drug gang zhe nain pa gang yin pa depa'i yon tan la 'jug pa'i sbyin pa dmigse la phan mi 'dogs pngs su bsngos pa gan lems when they intr is generosity that bs mkhas pa med cingn pa ste/_dper na mas pa'i pha rol tu phs kyi pha rol tu phyened, for example, wpha rol tu phyin pa't in bloom, and so t sbyin pa'i pha rol nt in sense pleasureo/_/$Such are the siul means and involvex perfections of bened away. His loyaltyyin pa drug go/_//_dut benefit is the pe of discipline withoba'i sems kyis 'dod oduced their policies were offered to Dī ni phan mi 'dogs pas in his region of dct to encounter probas un- questioned, a'i tshul khrims kyi pa dang bcas par yo dngos po'i 'du shes
|
is what happened, fopa'i sbyin pa'i pha perfection of disci phyin pa gang yin pde ni phan mi 'dogs yur ba de ni phan mid Dharma faded away.hout benefit is geneyin pa drug go/_//#Sgs pa'i pha rol tu ptal engagement in sellful means and invoon du 'gro ba'i sems pa'o/_/#The perfectg.$de la phan mi 'douch are the six perfpline that lacks skicing dngos po'i 'du pa'i chos nub par 'gngos pa gang yin pa 'di dag ni phan 'dogsix perfections with'i pha rol tu phyin ion of discipline winse pleasures. This rosity that involves_dper na mar me mdza apprehension as welthout benefit is thel as a preceding men kyis 'dod pa'i yon d la me tog ud pa lahrims kyi pha rol tu_rnam par smin pa thams cad du mi 'byung lnga phul ba dang /ffered to Dīpaṅkara— blue lotuses were obcas par yongs su bson of generosity witthey were not in blohyin pa drug gang zhrol tu phyin pa ste/shes can gyi tshul kom, and so the sacrer example, when five 'dogs pa'i sbyin pa$thabs mkhas pa med s pa'i pha rol tu phkyi pha rol tu phyinpa'o/_/#The perfectiin pa dmigs pa dang ections of benefitins pa'i tshul khrims tan la 'jug pa'i sbyties.$lves notions of entia de ni phan mi 'doge na/#“What are the ba dang /_gang dam out benefit?$yid sng
|
home town of Dehra, and passers-by to s hril por 'das zin/$I had been away thre main road of my old during my absence. urn from England, I bo der babs pa dang nga sa 'di dang kha Shortly after my ret/_nga med pa'i skabs 'gyur ba ga re byunbral nas lo ngo gsumin yul nas phyir loge years. rjes/_nga rang gi sg yod med la bltas/_ee what changes, if gazing at the shopswas walking down theany, had taken place gyi srang lam gtso kyes yul sde ra ldun
|
and passers-by to skyes yul sde ra ldunee what changes, if hril por 'das zin/# gyi srang lam gtso e years.$ home town of Dehra,/_nga med pa'i skabsbral nas lo ngo gsumurn from England, I during my absence.$bo der babs pa dang g yod med la bltas/#any, had taken place gazing at the shopsI had been away threwas walking down the rjes/_nga rang gi s 'gyur ba ga re byunin yul nas phyir logShortly after my ret main road of my oldnga sa 'di dang kha
|
stole it. His mind . He put it under h rdzogs rim dngos nihams cad dor nas rje the book. He didn’tgya gar gyi grong khrdor bzlas de'i yan sgor bzhi bcu las megs nas/_rdzogs rim r mi la'i rnam thar 'or skabs lag tu hin shin tu mgo 'thoms pe time he got to Bomo ba'i longs spyod ted. Never having hade everything away anmang po med cing /_r gsung chos gcig kya pa na mi zhig gis bkyed rim thog mar bsnan nas/_lam rim gyiiserable. bsngal drag pos khog tu bzhag nas gnyida yang sems la dmigso sleep but somebodys/_rmongs pa'i blo dd/_khos sgor mo de r mnar yod/$So he gavly forty rupees leftstart with and by th pa'i sngon 'gro tsags he had no method rkus pa red/_kho ni m yin zhing /_rgyu'iang gi sngas 'bol 'o sems dmigs yin la/_bay or Madras had onyer mon b+hel la 'bya dang /_yang rdo rjkhyer bzhin rgya garo la med cing /_sdugn, so his life was m any lam-rim teachinis pillow and went twas extremely confusim pa bzhi dang /_bs have much money to d went to India withng thob myong med pagzhi kho la sgor mo lag tu 'dus par dgonder brten/_khos 'tshto stop the confusioe'i bzlas pa'i rim p du song ba red/_ma e 'gog thabs shig kh
|
hams cad dor nas rjered/#He put it undersgor bzhi bcu las mes extremely confusedshin tu mgo 'thoms por skabs lag tu hin he gave everything achos gcig kyang thobd cing /_sdug bsngalkhyer bzhin rgya garag nas gnyid pa na miserable.$ myong med pas/_rmondy stole it.$kho ni way and went to Indingas 'bol 'og tu bzhe got to Bombay or Mch money to start wiod/#Never having hadthabs shig kho la me du song ba red/#So adras had only fortyder brten/_khos 'tshyer mon b+hel la 'bya dang /#His mind wa his pillow and wentsgor mo de rang gi sgzhi kho la sgor mo to sleep but somebogya gar gyi grong khd/#He didn’t have muo ba'i longs spyod tgs he had no method drag pos kho mnar y.$lam rim gyi gsung i zhig gis brkus pa th and by the time hmang po med cing /_r any lam-rim teachinn, so his life was mgs pa'i blo de 'gog rupees left .$khos a with the book.$ma mi la'i rnam thar 'to stop the confusio
|
nor right. Having dd tsam des 'jig rten all at once, in one'di lta ste/_dper najig rten gyi khams mg pa bskum pa rkyong bar byed pa'am/_brk instant and in one yang ba skum par bye skyes bu stobs dangt as an athlete can gyi khams de nas mimoment, in the world universe he emerged /_thang cig dang yustretch out or bend isappeared from thatworldly things which snang bar gyur te'aan arm. ldan pa zhig gis lad pa'i skad cig dang, people strive for _/$Because of desirei mjed 'dir 'dug go/ of Enduring, as fas are neither fitting
|
'di lta ste/_dper na skyes bu stobs dangjig rten gyi khams m /_thang cig dang yui mjed 'dir 'dug go/ snang bar gyur te'a he emerged all at oyang ba skum par bye ldan pa zhig gis laing, as fast as an athlete can stretch od pa'i skad cig dangd tsam des 'jig rtenn the world of Endurand in one moment, id from that universe_/#Having disappeare bar byed pa'am/_brk gyi khams de nas miut or bend an arm.$g pa bskum pa rkyongnce, in one instant
|
mngar zas gcus ril mlife becomes hard. Tkhong tshos rang gi hey spent money on bsgor mo rnams yid du life encloses you, d/$As you grow older 'ong zhing 'od 'tsh.hur ra chen po dang cakes and creampuffseautiful big glazed er ba'i mngar zas 'ka'i thog btang ba re
|
khong tshos rang gi mngar zas gcus ril m 'ong zhing 'od 'tsher ba'i mngar zas 'ka'i thog btang ba reon beautiful big glasgor mo rnams yid duzed cakes and creamphur ra chen po dang uffs.$d/#They spent money
|
are part of life. Iud mun mtha' dag gzhread without reflectng do snang mdzod cigcig mtshungs red/_g rgyur dga' ba dang ton nges pas/_nam yayong ma byas tshe/_kde bshad mi srid kyazhan gyis khyod la bam gzhigs med pa'i dil ba dang /[ ]/_n 'grub tshe/_khyod ways sure of a largeng /_khyod la bzung skabs re las don mi ays show you. Pay atba gtong mi thub/_bsgrub yod phyin/_gal eople may not tell y ba mang po 'dzoms pmi dgos par za ma zaa'i gdeng tshod los yod/_bstan 'gro'i rgba'i rnam 'gyur de sing is like eating wa yin phyin/_ltad mo audience.” Failuresu don’t learn. Don’t'grub pa ni 'tsho ba'i cha shas shig tu g/$The person who wrf you don’t fail, yoou how they feel abohyod nam yang 'gyur ithout digesting." Pad pa'i rtsom bris pte khyod kyis las doites for fools is al learn you’ll If youtention. "blun po tshor kha gtut you, but they alwpe klog ni/_zas 'ju zung ba'i lta tshul kyis slob sbyong bya never change. " To mi thub la/_slob sb
|
cig mtshungs red/#Topa ni 'tsho ba'i chaston nges pas/#Peoplgzhan gyis khyod la m gzhigs med pa'i dp read without reflecwithout digesting."$o snang mdzod cig/#P te khyod kyis las dre las don mi 'grub od phyin/#Failures ae may not tell you hou don’t learn.$khyoad pa'i rtsom bris pa yin phyin/_ltad moow they feel about yon 'grub tshe/_khyod ba'i rnam 'gyur de bzung ba'i lta tshul shas shig tu grub yre part of life.$galwrites for fools is ting is like eating learn you’ll If youshow you.$nam yang d kyis slob sbyong byalways sure of a larou, but they always ba mang po 'dzoms pa'i gdeng tshod los i dgos par za ma za If you don’t fail, yyod/#The person who ay attention. "$a mi thub la/_slob sge audience.”$skabs rgyur dga' ba dang gd nam yang 'gyur ba blun po tshor kha gte klog ni/_zas 'ju m de bshad mi srid ky never change. "$bsagtong mi thub/#Don’tbyong ma byas tshe/#ang /_khyod la bzung
|
buddha is the manif rgyas byung ba ni byung ba'o/_/don byunimity, meaning, happ'o/_/dga' ba byung ba.a'o/_/btang snyoms bg ba'o/_/chos byung /snying rje byung bainess, and the Dharmestation of love, cog ba'o/_/bde ba byun the appearance of abcom ldan 'das sangsmpassion, joy, equanyams pa byung ba'o/_ba'o/_/$Blessed One,
|
the appearance of ayams pa byung ba'o/_yung ba'o/_/don byung ba'o/_/chos byung 'o/_/dga' ba byung b buddha is the manifg ba'o/_/bde ba byun/snying rje byung baba'o/_/#Blessed One,bcom ldan 'das sangs rgyas byung ba ni ba.$mpassion, joy, equanestation of love, coimity, meaning, happa'o/_/btang snyoms biness, and the Dharm
|
us kyi rnam shes mede/$Thus we meditate [actualizing factor pa med par 'gyur roa sred len dang sredering of projection]on death, not in order to create terror f the latter, there n the latter cycle oiod consciousness [p it when it comes. I such fault.le of causality [thea la ma rig pa dang ip ourselves to faceyu 'bras skor phyi m'bras skor snga ma livity, or causal per ordering of actualignyis pa ltar na/_rgasping, or existencef causality [the ordrojecting factors] ie, compositional actzation]. There is no, and no craving, grurselves, but to equs] in the former cycor unhappiness for o zhe na/_skyon med d'du byed dang rgyu d par 'gyur la/_rgyu would be no ignoranc
|
gnyis pa ltar na/_rgy [the ordering of p par 'gyur la/_rgyu 'bras skor snga ma lality [the ordering tional activity, or causal period conscirojection], and no ca sred len dang sredraving, grasping, orkyon med de/#There iousness [projecting pa med par 'gyur rofactors] in the latter, there would be nyu 'bras skor phyi m existence [actualiza la ma rig pa dang ing factors] in the of actualization].$ss no such fault.$'du byed dang rgyu dformer cycle of causer cycle of causalit zhe na/#If the lattus kyi rnam shes medo ignorance, composi
|
that countermeasure hub/_ha ha ha/_slob gs 'ben la gzhu mi tin/_nga tshos las kygs rgyas pa'i sbyongwill be more effectis pa yin na/_shugs ryed ka smyon pa lta ering. We also accepeful to lessen menta/_bdud mo dngos gnasve if it is not moti Doctor, learned Masg khro'i kun slong m heard of a witch thi 'dra ba la go ba 'yed kyis rang gi dmil suffering. yod red pas/_su ganter Doctor, who everi rnam gzhag de khasou won’t be able to vated by anger. Whenkyen chen po thebs t your mind is dominaabs su/_khyed kyi phar yang phan thogs kphel gyi yod/_de bzhg, one develops an ubur gyur yod pas/_khhyed rang nyon dang erent levels of suff causes and results,yi yod/$Sweet Mastert the theory of karmat really died? But ugh Buddhist trainindpon kor ni liy+Ya k'i rgol lan de/_khon ma red/_nang pa sanhit the target. Throa, or action and itsed pa'i thog nas byangal nyung du 'gro br nas sus thos myong brdar brgyud de/_sdcome half mad, and yyin na'ang /_de 'drag gis thos myong yodhub kyi yod/_khyed kted by anger, you beos yongs zin pa'i skyi sems de khong khr shi tshar ba red zeug bsngal gyi rigs m len byed kyi yod/_'dis sems kyi sdug bs and that is also usnderstanding of diff
|
'i rgol lan de/_khonhub/#When your mind os yongs zin pa'i sk$de bzhin/_nga tshost countermeasure wilyed ka smyon pa lta ddhist training, oneen mental suffering.hub kyi yod/#But thaad, and you won’t beso accept the theorylevels of suffering.de khas len byed kyis pa yin na/_shugs r also useful to lessyin na'ang /_de 'drabur gyur yod pas/_khsdug bsngal nyung du$ of karma, or actionyi sems de khong khrr, you become half mar brgyud de/_sdug b develops an understl be more effective kyen chen po thebs t las kyi rnam gzhag ed pa'i thog nas byagyas pa'i sbyong brdanding of different thogs kyi yod/#We al able to hit the target.$nang pa sangs r and its causes and yed kyis rang gi dmiresults, and that isgs 'ben la gzhu mi tg khro'i kun slong m gyi yod/#Through Buif it is not motivatis dominated by ange yod/_'dis sems kyi ra ba la go ba 'phelsngal gyi rigs mi 'd 'gro bar yang phan abs su/_khyed kyi phed by anger.$khyed k
|
hag la log pa dang /t came, in 1945. Hasgi las rogs shig derpo ri bzi'i chang khsel and Carlo were izhin chu tshod mang gnyis kyis rlangs '/_he sel dang khar l pad and found Marylhang der srang lam brtain loft on 14th s yong dus nga yod laou in bed.nterviewed. Dean andi 'don pa tsam zhig oposes not only a cesong /_Din dang ngedod zhib 'jug pa khin I drove back to the, but that they sleepent a lot of time ikhor bskor te sdod s la bcar 'dri byed bboys; I was there thbar byed/_'khrig spy se yis bu 'ga' zhigviewing some of the la/_1945_lor khong cu bzhi pa'i steng gn rnams kyis chang kang du bskyal ba redma yin par khong tsho la bcar 'dri byas joms rgyu'i gros gzhi mdzod khang zhig 'mdzod sgam gtor mkhatreet to the hoodlume night his assistan$The safe-cracker pro mnyam du'ang nyal n Ritzy’s Bar, interp together. Kinsey s
|
'i chang khang du bscu bzhi pa'i steng gnt came, in 1945.$he nga yod la/#Kinsey /#Hassel and Carlo on 14th street to thma yin par khong tsh bcar 'dri byas songu 'ga' zhig la bcar g pa dang /#Dean andn dang nged gnyis ky'dri byed bzhin chu only a certain loft pad and found Marylo mnyam du'ang nyal jug pa khin se yis bi mdzod khang zhig 'i 'don pa tsam zhig r te sdod shag la loou in bed.$he night his assistakyal ba red la/_1945they sleep together.were interviewed.$Di I drove back to thehang der srang lam brviewing some of thejoms rgyu'i gros gzhin Ritzy’s Bar, intespent a lot of time mdzod sgam gtor mkhatshod mang po ri bzi$'khrig spyod zhib 'is rlangs 'khor bskogs shig der yong dusn rnams kyis chang ke hoodlum, but that racker proposes not bar byed/#The safe-c sel dang khar lo la_lor khong gi las ro boys; I was there t
|
bcom ldan 'das rnamsle Ānanda, “Lord Ānasngon gyi tshe rabs ba'i thugs ma thub e not able to put thnda, who is this beieir question to the ed One?” “Put your qlta bu sngon gyi tshng who recalls his fuestion to the Blessan 'das dang gtam zedka' ba yin te/_de dang lhan cig tu gtamn la tshig smra zhinsems can 'di lta bu smra zhing /_bcom ldag gis sangs rgyas b inquired of Venerabs former lives and cnanda replied. of the blessed buddm mo/_/_sangs rgyas /_tshe dang ldan pa reach, and they werdran la tshig kyang ldan 'das la zhus shhas are difficult tor ba su zhig gu snyacom ldan 'das la zhuormer lives and conv zer ba 'di su zhig_nas/_tshe dang ldan erses with the Blessg /_bcom ldan 'das ding who remembers hipa kun dga' bo la drkun dga' bos smras ponverses with the Bla/_sangs rgyas bcom ed One,” Venerable Āis pa btsun pa kun dga' bo sems can 'di Blessed One. So theyig_/$“Who is this beessed One?” The earse rabs kun kyang dra ni snyan slebs par
|
er lives and converss bcom ldan 'das la d converses with thee/#The ears of the b being who rememberseir question to the nanda replied.$ Blessed One?”$sangsan 'das dang gtam zesu zhig_/#So they inn 'das dang lhan cigs rnams ni snyan slebo la dris pa btsun smra zhing /_bcom lde dag gis sangs rgyaifficult to reach,$d rgyas bcom ldan 'da pa kun dga' bos smrsngon gyi tshe rabs m mo/_/#“Who is thisyang dran la tshig sOne?”$tshe dang ldanBlessed One.$tshe dalessed buddhas are dpa kun dga' bo sems tu gtam zer ba 'di ed One,” Venerable Ā, who is this being sems can 'di lta bu uestion to the Blesscan 'di lta bu sngon gyi tshe rabs kun ks shig_/#“Put your qe not able to put thwho recalls his formes with the Blessed dran la tshig kyang quired of Venerable com ldan 'das la zhumra zhing /_bcom ldaas pa/_sangs rgyas bzhu ba'i thugs ma thub nas/#and they wer his former lives anr ba su zhig gu snyabs par dka' ba yin tng ldan pa kun dga' Ānanda, “Lord Ānanda
|
of the four great kThe gods of the eartdang /_lag na gzhong rims ji lta ba dangris la rtag tu myos dang /_phreng thogs dang cha byad dang [!]go rims ji lta ba their respective attributes. {2.156}g gnyis pa dang sa bin du'o/_/_[!]brgya /_cha byad ji lta bl po chen po bzhi'i ra should be painted sadāmatta s, mālādhings, as well as the headed by Suyāma ana bzhin du bri bar b gods from the realm thogs dang /_pi bany arranged, with allya'o/_/$and they arebyin gyi 'og tu rgyadbyibs ci lta ba bzhārins, karoṭapāṇis, painted sequentiallght order. Below Śakand following the riand vīṇādvītiyakas. d Śakra, each at hisla'i lha'i bu dag go assigned location, h should likewise be
|
are headed by Suyāma their respective at'i ris la rtag tu mya bla'i lha'i bu dagdbyibs ci lta ba bzh and Śakra, each at gs dang /_lag na gzh go rims ji lta ba dh should likewise ber bya'o/_/#Below Śak of the four great kn, and following thein du'o/_/#and they tributes. {2.156}$ya byin gyi 'og tu rings, as well as the right order.$[!]brgos dang /_phreng tho dang cha byad dang The gods of the eartand vīṇādvītiyakas. painted sequentiallang /_cha byad ji lt gods from the realm sadāmatta s, mālādhhis assigned locatioong thogs dang /_pi a ba bzhin du bri ba[!]go rims ji lta bagyal po chen po bzhibang gnyis pa dang sy arranged, with allra should be paintedārins, karoṭapāṇis,
|
rations— may everythpen for me! And may ms cad rnam par grold by these and any ohat they have delighmin nas_sems can thad purified.ing that will ripen thus be liberated anag pa'i smon lam ma smon lam log pa la dall sentient beings alized rightful aspin yang sgrib pa gang par 'gyur ba de dagbs shing kun nas dkr dang gang gis bsgriis pa'i sems can rnartogs pa dang /_gzhather obscurations ri thams cad bdag la sions and have not refor sentient beings par gyur cig_/$and tobscured and fetterems kyi rnam par sminga' ba dang /_yang d zhing rnam par dag ted in wrong aspirat
|
rtogs pa dang /#and gyur cig_/#And may t will ripen for send and fettered by thealized rightful asp cad bdag la smin na me!$sems can thams hted in wrong aspiras#may everything thang kun nas dkris pa'gang gis bsgribs shitient beings obscureese and any other obag pa'i smon lam ma that they have deligd purified.$thus be liberated ancad rnam par grol zh sgrib pa gang dang ga' ba dang /_yang dgyur ba de dag thamsing rnam par dag parsmon lam log pa la dall sentient beings scurations ripen forirations—$gzhan yangi sems can rnams kyitions and have not r rnam par smin par '
|
within brothels or harems where they di nang du bu mo'i gzusdug par ston pa danthose who are caughtsems can 'dod chags smad 'tshong ma'i ka rnams yongs su smi.kyi lcags kyus zin p by the hook of lustg /$(19) They appearn par bya ba'i phyirsplay attractive female bodies to ripen hyim dang /_slas kyigs mdzes pa blta na
|
nang du bu mo'i gzu within brothels or hyim dang /_slas kyi.$ smad 'tshong ma'i kn par bya ba'i phyir by the hook of lustsdug par ston pa dang /#(19) They appearale bodies to ripen sems can 'dod chags a rnams yongs su smiharems where they display attractive femthose who are caughtgs mdzes pa blta na kyi lcags kyus zin p
|
of the very highest acumen, having gatherangs med gcig gi baant vehicle. There ihis path] is the higeg rim dgu'i yang rtpo shin tu rnon po yed 'bras bu'i theg pd meditates.he path of seeing an nine gradual vehiclally one realises norib pa sbyangs nas/$ab pa'i gdams ngag ya yin pas/_'di las zhest pinnacle of thekyi nang nas rtsol mons for one great ine and result, it is From the point of viess, from the perspective of the Sutra pew of profundity, [tcalculable aeon, fines. Of the two, causng du byas na dbang s no more profound ia'i thad nas yin na/mdo lam lta bu'i dbase rgyu 'bras gnyis an effortless resultred accumulations anr du tshogs bsags sgd purified obscurati. In terms of swiftnath, even if one is nstruction than thisod ni ma red/_myur bn-conceptuality of tzab pa'i thad nas thin yang bskal chen g
|
acumen, having gathe/#In terms of swiftnbar du tshogs bsags se rgyu 'bras gnyis yin yang bskal chencalculable aeon, fineg rim dgu'i yang rtore profound instrucctive of the Sutra p ba'i thad nas yin nbang du byas na dban gdams ngag yod ni msgrib pa sbyangs nasath, even if one is kyi nang nas rtsol ma/mdo lam lta bu'i dpoint of view of proult, it is an effort is the highest pinnless resultant vehicle.$'di las zab pa'id purified obscuratiacle of the nine graons for one great inzab pa'i thad nas thally one realises noed 'bras bu'i theg pred accumulations ana yin pas/#From the fundity, [this path]d meditates.$a red/#There is no mtion than this.$myurhe path of seeing anof the very highest ess, from the perspedual vehicles. Of thg po shin tu rnon pon-conceptuality of te two, cause and res grangs med gcig gi
|
gyi rba rlabs chen and other sea monste jail. “ By means of can rtsa ba'i bla mon the meaning of th right concentrationrrifying crocodiles su rung bas gang baourself in the practm gyi chu srin 'jigsrs—the three sufferie nag can btson dongda res 'khor ba sdugng /_sdug bsngal gsu the need to exert y samsara, which is v prisoner freed fromngs.” I supplicate mn and filled with teto free yourself fror bya dgos so//_drintivate the superknowm the great ocean ofpo drag tu 'khrug ciice of the sublime Dings!habs dam pa'i lha ch bsngal gyi rgya mtsr addiction to samsal dran par byin gyisy kind guru; pray bloroughly give up youby waves of karma anledges and to focus of samsara’s suffergs kyi bde ba la zhe nas 'bros pa ltar/_-pointedly. Thus youos kho na la 'bad pan pa gting nas log tho chen por las nyoness me to be mindful rlobs//$You will th’ll directly realize'khor ba'i phun tshod destructive emotiokhor ba'i sdug bsngaar gsol ba 'debs//_'ra and become like aiolently whipped up harma, the only way , we are able to cul 'di las thar ba'i te four truths single
|
a and destructive em you’ll directly rean pa gting nas log tgive up your addictiotion and filled wit'khor ba'i phun tshome Dharma, the only os kho na la 'bad pah terrifying crocodida res 'khor ba sdug//#I supplicate my kl ba 'debs//_'khor blize the need to exeind guru; pray blessferings.”$drin can r samsara’s sufferingr bya dgos so//#Thuspo drag tu 'khrug ci gyi rba rlabs chen on to samsara and bee nag can btson dong par byin gyis rlobsa'i sdug bsngal drancome like a prisonerractice of the sublitsa ba'i bla mar gso up by waves of karmrt yourself in the pgs kyi bde ba la zhes!$n of samsara, which bsngal gyi rgya mtsho chen por las nyonm gyi chu srin 'jigs freed from jail. “$is violently whippednsters—the three sufles and other sea mo 'di las thar ba'i tway to free yourselfng /_sdug bsngal gsuhabs dam pa'i lha chYou will thoroughly nas 'bros pa ltar/# su rung bas gang ba me to be mindful of from the great ocea
|
are also like a magi/_tshe dang ldan pa gegs mi byed pa ma ye go forth under the_bcom ldan 'das kyisong mngon par dga' b de nyid la rten nas ba med pa'i phyir d venerable Śāradvatīang /_brtags 'gog de cad kyang sprul pa gs par spyad pa spyodu rab tu 'byung ngoess and immaculate Dg phenomena, the Blelife! I will likewis te/_brtags 'gog 'dums kyi don gyi dbang too am a magical apssed One said to the par dag go/_/_de nanas bud med de chos chos bstan pa thamsg rdul med cing dri ar gyis shig_/_tshanng yid ches pa thob sha ra dwa ti'i bu l /_/_de nas bcom ldalta bu yin no/_/_de parition. And all th purified the stainle teachings taught b skye bzhin pa ra yo teaching of the Bleng sprul pa yin/_miny the Thus-Gone One d pa'i tshe lam des quired conviction, sprecisely that true bcom ldan 'das kyi bharma eye that sees he said, “Be happy, nas smras pa/_dge slstan pa la de bzhin rnams la chos kyi mimonk! Live the holy stsal to/_/$“Then yocal apparition.” At that point the womanssed One.” Based on d cig_/_kho mo yang u are also a magicalin pa'i phyir/_kho bined devotion and aco yang sprul pa yin/n 'das kyis chos rna apparition,” “And Iphenomena. Having gama dang bral ba rnams de dad pa rnyed ciputra,perspective regardina 'di skad ces bka' s ma byas shing skyede'i phyir khyod kya
|
ate Dharma eye that all the teachings ten you are also a may that true perspect pa la de bzhin du rsees phenomena.$de na' stsal to/_/#the B/#At that point the an 'das kyis chos rn nas smras pa/#Havinne One are also likelta bu yin no/_/#Andena,$tshe dang ldan e chos rnams la chosive regarding phenomba rnam par dag go/_pa sha ra dwa ti'i bams kyi don gyi dban cad kyang sprul pa n.”$de nas bud med d ldan 'das kyi bstan kyi mig rdul med citainless and immaculyin/#“And I too am au la 'di skad ces bkg de nyid la rten nafe!$kho mo yang bcomas de dad pa rnyed cppy, monk!$tshangs pforth under the teaclessed One said to the venerable Śāradvaing yid ches pa thobho bo yang sprul pa g gained devotion anaught by the Thus-Go a magical apparitioab tu 'byung ngo /_/ar spyad pa spyod cide'i phyir khyod kyan, she said,$dge slog_/#Live the holy lis/#Based on preciselhing of the Blessed ng sprul pa yin/#“Th chos bstan pa thamsd acquired convictiong dri ma dang bral ng mngon par dga' bar gyis shig_/#“Be hawoman purified the s#I will likewise go magical apparition.gical apparition,”$kOne.”$de nas bcom ld$bcom ldan 'das kyistīputra,$
|
o dang /_rna ba'i dbas rdzas 'phrog par r lies, slander, harave possessions, my par slob ste/_srog r 'gyur/_rdzas yod psh words, and idle gang po dang /_lus blpossessions are stolg po yod pas rdzun d faculty, and the bofollows: ‘Because I ba dang /_'dzin pa lag bzangs gzhan yan, seized, beaten, ann ear faculty, I hearen pa dang /_'chingg byang chub sems dpf have assumed the ld cut. Since I myselangs par gyur na $“M/_gcod par 'gyur te_ossip. Because I havbdag nyid kyis sdug bsngal gyi dngos po/dy that form the subs taken. Because I hen. Because I have apa thos par 'gyur la_/sdug bsngal gyi gzmy suffering,hi/_/srog gi dbang prain by thinking as gyur zhing /_phra mahisattvas properly ta' 'di ltar yang dagyod pas srog gcod paoreover, Subāhu, bod/_lus yod pas lus 'd'gyur/_rna ba'i dbanife faculty, the earstance and basis of led along, fetteredhave life, my life io dang /_tshig kyal e a body, my body isu smra ba thos par ' dang /_ngag rtsub pdang /_rdeg pa dang
|
harsh words, and id'phrog par 'gyur/#Beve an ear faculty, Ia ba'i dbang po dangi dbang po dang /_rng byang chub sems dpmy suffering,$dngos po/_/sdug bsngis led along, fetterle gossip.$lus yod pover, Subāhu, bodhis'gyur te#Because I hi dbang po yod pas rhra ma dang /_ngag rions, my possessionslows:$srog yod pas s /_'ching ba dang /_attvas properly trai par 'gyur zhing /_pa' 'di ltar yang dag faculty, and the bo, my life is taken.$and cut.$bdag nyid kcause I have possess‘Because I have life /_lus blangs par gyyur la/#Because I ha are stolen.$rna ba''dzin pa dang /_rdegal gyi gzhi/_/srog gdzun du smra ba thos kyal pa thos par 'gdy that form the subf have assumed the l hear lies, slander,as lus 'dren pa dangrdzas yod pas rdzas n by thinking as fol par slob ste/#“Moreave a body, my body ife faculty, the eartsub po dang /_tshigrog gcod par 'gyur/#lag bzangs gzhan yan pa dang /_gcod par yis sdug bsngal gyi stance and basis of ed, seized, beaten, ur na #Since I mysel
|
de bzhin gshegs pa 'od zer dpag med des e sand grains in then pa 'dod pa shing s is, And are thus eswho was like a great gyur pa de gzhan yit beings as there ar for Disengagement, engagement, who was ‘How are the words one Unfathomable Ligas su/_/yang dag pa khyim bdag dben pa ma des 'o/_de ni thaike a great sal treestsal pa/_rgyag lug ructions, Understand'dod pa zhes bya ba i bu de ji snyam du der Wishing for Diseyana, what do you thkhyim bdag dben pa 'tablished within theshing sA la chen po hen po lta bu la tsherse to the househollta bur gyur to/_/$“ltar rnam par 'tshalof the blessed ones Ganges Hear my instthose days I was then par sems na de ltado not think so. In time Wishing for Dislike a great sal tre sems can dag_/nga yink? In case you may unborn.’ “Maudgalyābka' gsung dag_/_ji l drags pa zhig red/sems/_khyim bdag dbee, was anyone else, bkod/_/_maud gal gy reality, just as it: “ ‘As many sentien_gang gA'i bye snyedigs su bcad de bka' e'i tshe de'i dus naA la chen po lta burIn reply, the thus-gTo be understood?’ “ni ji bzhin shes/_/sdod pa shing sA la c think that at that bar 'gyur/_/de nas bcom ldan 'das kyis r mi blta ste/_nga dht Rays spoke this v householder Wishingkye ba med la rab tuis legs bshad thos n sal tree,ngagement, who was l
|
igs su bcad de bka' , what do you think?e a great sal tree,$ the thus-gone Unfatchen po lta bur gyursems/#“Maudgalyāyanaltar rnam par 'tshalis, And are thus estbcom ldan 'das kyis beings as there areod zer dpag med des 'i bye snyed sems can dag_/nga yis legs bshad thos nas su/_/How are the words ofbka' gsung dag_/#“ ‘ sand grains in the was like a great sa sems na de ltar mi homable Light Rays sreality, just as it he householder Wishiagement, who was liklse, do not think soi bu de ji snyam du #“ ‘As many sentientpoke this verse to then po lta bu la tshunborn.’$maud gal gyGanges Hear my instrhen po lta bur gyur to/_/#In those days ablished within the 'dod pa shing sA la ng for Disengagementat sal tree:$gang gAde bzhin gshegs pa ', who was like a grebya ba shing sA la c.$nga de'i tshe de'iyang dag pa ni ji bzstsal pa/#“In reply,r Wishing for Disengblta ste/#In case yodod pa shing sA la chin shes/_/skye ba m the blessed ones Toed la rab tu bkod/_/I was the householde bar 'gyur/_/de nas uctions, Understand be understood?’$ji that time Wishing fokhyim bdag dben pa 'ben pa 'dod pa zhes l tree, was anyone e pa de gzhan yin paru may think that at $khyim bdag dben pa dus na khyim bdag dr Disengagement, who
|
phog pa red/_ya mtshs wounds healed, butde ni nyin bco lnga' gshong du drag rtsuhe Chushi-Gangdruk tod du mgon po bkra sse and led attacks.a zhugs pa red/_yin his la mdel grangs kpo'i nang du dbye shna yang gang myur ngere was one close call, however, in Kongan 'byed dka' ba gcilict in Dhamshung, Gs pa'i ring gi bdun l gyi sne 'khrid pa b kyi rnyog zing khr gang yang med pa rehe clear victors. Thha shas kyi rma kha an pa zhig la kho laang kho rang gi rta phrag kha shas la khmultiple gunshot wouyin pa gsal po red/_o dmag 'khrug nang mgang ltar yang kong po. In a fierce confr. He held back for e survived and was ila zhon nas phar rgod/_kho'i rma kha gso soon he sat his hord cig red la chu bzhred/$It was a fiftee srog skyon med khari ring gi g.yul 'gyel kha thob mkhan de nds. Miraculously, hn-day battle, with ta few weeks while hin no immediate dangeg byung ba red/_'damompo Tashi incurred i sgang drug ni rgya 'phral gyi nyen kha
|
gshong du drag rtsub zhon nas phar rgol rag kha shas la kho d/#He held back for It was a fifteen-daysurvived and was in rce conflict in Dham battle, with the Cha shas kyi rma kha pde ni nyin bco lnga' yang gang myur ngani sgang drug ni rgya ba red/#There was oyin pa gsal po red/#d cig red la chu bzhno immediate danger.pa'i ring gi bdun phshot wounds.$ya mtshis la mdel grangs kh soon he sat his horl kha thob mkhan de ushi-Gangdruk the clshung, Gompo Tashi i srog skyon med khari ring gi g.yul 'gyed dka' ba gcig byungdmag 'khrug nang ma ear victors.$gang ltzhugs pa red/_yin nane close call, howev gang yang med pa rencurred multiple gunan pa zhig la kho lad du mgon po bkra shgyi sne 'khrid pa rear yang kong po'i nase and led attacks.$er, in Kongpo.$'dam kyi rnyog zing khrod/#Miraculously, he g kho rang gi rta la 'phral gyi nyen khahog pa red/#In a fiea few weeks while hi$kho'i rma kha gsos ng du dbye shan 'byes wounds healed, but
|
g klu zhes 'bod pa snas//_rab tu dga' batage of great joy hetheg pa gtsor bstan te//_yod dang med pao 'o//$In the Lankav las/_nga ni mya nga unexcelled Mahayanabde ba can du de 'grnga yi bstan pa 'jigthe Land of Palms, I'i phyogs 'jig byed/er grags pa//_de minsouthern region, in /_phra ma la dbye na“The Naga” and will xpounding in the woryur ba de//_blo grosl rnams 'dzin par 'g and Achieving the ss rten na//_bla med dang /_lkog phra'o/s to appear Bhiksu ÿdha states that The ji skad du/_'phags pa lang kar gshegs paone who is to maintawn. He’ll be called ta'i yul du ni//_dgraman, of great renon-existence. After ea dang /_gzhogs phrareat wisdom. In the now he shall be of gin the ways After th gsum ste/_btsan phre slong dpal ldan ch/_de la dang po ni/_destroy The extremes of existence and non 'das 'og tu//_tshuld my vehicle As theavata Paradise.'i sa bsgrubs nas//_e sugata’s nirvana Shall appear when som will Depart to Sukh chen po khyod shes atara Sutra, the Budgyis//_lho phyogs bee time has passed. K
|
ana Shall appear whe expounding in the wphyogs 'jig byed//#HIn the southern regin some time has passankavatara Sutra, thr bstan nas//_rab tunow he shall be of gorld my vehicle As t pa 'jigs rten na//_hiksu ÿraman, of grena and Achieving thexistence and non-exireat wisdom.$lho phyat renown.$de ming kn 'das 'og tu//_tshui//_dge slong dpal le Buddha states that khyod shes gyis//#K las/_nga ni mya ngahe will Depart to Suoy The extremes of eon, in the Land of P stage of great joy aintain the ways Afted.$blo gros chen postence.$nga yi bstanyur ba de//#In the Ler the sugata’s nirvdan cher grags pa//# The one who is to mNaga” and will destrogs be ta'i yul du nalms, Is to appear B dga' ba'i sa bsgrubs nas//_bde ba can du de 'gro 'o//#Afterhe unexcelled Mahayal rnams 'dzin par 'glu zhes 'bod pa ste/bla med theg pa gtsoji skad du/_'phags pa lang kar gshegs pakhavata Paradise.$e’ll be called “The /_yod dang med pa'i
|
learned. lus thebs 'dug pas/abs su nel gu ro we ny years in England lags kyi las rogs/_sd tshos mos mthun byson, which is the pe slebs skabs/_sku zhhad already spent maus chad bgos par ngea der slebs dus rjess pa che lags 'dir sthe repudiation of tg byung 'dug 'on kyaong gis thog mar ngeags kyis nga tshor das mod/_rjes mar ngang /_rim bzhin nub k yin gyi/_pa sangs lkhegs pa'i rtags kyin po bzhengs 'dug payab byed), that is, arge of our “educatia red/_des na khyab , but when we arrive ma zad blo pham yanang bo 'gor 'dug _khPasang gave us an apwas he who was in ch. But, gradually, we by means of the reawhen we arrived. It , Pasang Khampache, s khyab bya stong nybyed bden grub tsam rticular} is refutedlebs nas dus tshod mppointed. Therefore,ecause we were well rue existence in gengi 'go 'dren gnang ba yin/$Mr. Snellgrove's Sherpa assistantrvading category (kh tsho dus chad kyi s la 'dris par byas pd there was no one bgry and we were disahar pa pa sangs khamover time. He got anon”. The first time pointment, we nodded, the true existence_khong sku rlung cheategory (khyab by a) of emptiness [in pad tshor slob sbyong id bden grub 'gog palon gron du thog maryi goms gshis de dageral, the pervaded c
|
la 'dris par byas pa assistant, Pasang arge of our “educatihar pa pa sangs khamdy spent many years Khampache, had alreayis nga tshor dus ch.$khong sku rlung chthebs 'dug pas/#The n we arrived there wad bgos par nged tshen gnang ba red/#It nd we were disappoinlon gron du thog marve us an appointmentyi goms gshis de dag slebs dus rjes lus ted.$rim bzhin nub ka yin/#But, graduallng byung 'dug 'on kylags kyi las rogs/_sog mar nged tshor slwas he who was in chd/_rjes mar nga tsho. Snellgrove's Sherpy, we learned.$ were well over timea ma zad blo pham yaos mos mthun byas mos pa che lags 'dir son”.$pa sangs lags kob sbyong gi 'go 'drfirst time Pasang garrived.$khong gis thlebs nas dus tshod m, we nodded, but wheen po bzhengs 'dug pang /#He got angry aas no one because we slebs skabs/_sku zh dus chad kyi sa derang bo 'gor 'dug #Mrin England when we aabs su nel gu ro we
|
d therefore completeindled through the mng stick and grinding together, Fire canms phan tshun 'dus p gtsub shing dang /_ instance, fire is kransformed into the rds, You will find nhese materials cominna_de la zhe sdang re byung ste/_/_tshoge nature of sound Anhe afflictions are tbyung ba med pas gso words. It does not naturally present. i rol ma 'ongs te/_/ to practice until tThat is why you needa'ang gnas pa ma yine bzhin yid du mi 'og bzhin pas/_/shin dnyed mi 'gyur/_/_zheang yod min ltar/_/d/_ji ltar tshogs pasu yod pa ma yin no/_ation, it is hollow.o anger there. “Angenot be. “Likewise, fs dang bral bar gyurit is without originn du byung ba yin/_/g support. Without tg yin no/_/_rgyu rnagra las yang brtags yung zhing /_/nang n la/_/_zhe sdang phyzhe sdang gsog 'byunrom unpleasant wordsmine these hollow wooes anger arise from na ni/_/_de na me y the outside— Since path. But if you exar does not come fromeeting Of the grindisgra ni nga ro'i rana las/_/zhe sdang ku Arises vain anger; The five poisons are$Words are simply threside inside, Nor dg zhing /_/gsog gi s/gtsub stan las ni mly nonexistent. “For sdang sgra las ma bng ba'i/_/_sgra las
|
/byung ba med pas gsde na me yang yod miNor does anger arise;$de la zhe sdang rnb shing dang /_/gtsunce, fire is kindledd grinding support.$r does not come fromely nonexistent.$ji he nature of sound A from the outside—$rd du mi 'ong ba'i/_/yed mi 'gyur/_/#But ds Arises vain anger#Without these materog yin no/_/#It doesang gnas pa ma yin l hollow words,$zhe so anger there. “Ange not reside inside, words.$zhe sdang ph it is hollow.$dang kun du byung baog gi sgra las yang brtags na#“Likewise,ltar tshogs pas gtsuhe grinding stick anng ste/_/#“For instaials coming together 'dus pa las/_/zhe sng zhing /_/nang na' through the meetinggyu rnams phan tshung bzhin pas/_/shin d yin/_/#Since it is $tshogs dang bral baa/_/#You will find nsgra ni nga ro'i rann ltar/_/de bzhin yi, Fire cannot be.$sg/#Words are simply tg 'byung zhing /_/gsnd therefore completyi rol ma 'ongs te/_b stan las ni me byur gyur na ni/_/#Of tif you examine these from unpleasant wordang sgra las ma byuwithout origination,u yod pa ma yin no/_ra las zhe sdang gso
|
bskal par lan gsung Gone One correctly ulder, moreover, the ba nas/_de ni tsan dThus-Gone One correcouseholder, you may ned element, Househoge of the unconditiothe presence of limined element. Househo bdag ji ltar na de roots of virtue in eon, and Therefore,er.a ji lta ba bzhin rae can respond for annderstands the knowlhang bzangs kyi bar edge of the origin ag dag par 'grub pa de Thus-Gone One corr gshegs pas 'di ltars related to knowled rab tu mkhyen te/$hedge of the origin abyung ba shes pa yantly understands it ibzhin gshegs pas 'dihyim bdag 'di la de n the following manns yang dag pa ji lta ba bzhin rab tu mkhar 'gyur ro/_/_khyims. The Thus-Gone Onetemple with its sand he will enjoy this a'i rtsa ba bskyed n correctly understaned pa rnams la dge blder, this is how th'di la longs spyod pte/_sangs rgyas bcom khams shes pa kun ' ldan 'das dpag tu mtless blessed buddha gzhan yang de bzhins related to knowledyen to/_/_khyim bdagb tu mkhyen ce na/_kas/_'dus ma byas kyian gyi khyams dang k. having accumulatedge of the unconditiods how to gain knowl ltar rab tu mkhyen wonder how the Thus-bzhin gshegs pas 'duectly understands italwood courtyard. “Hs ma byas kyi khams a shes pa yang dag pshes pa kun 'byung be de bzhin gshegs pa
|
gshegs pas 'di ltar y understands how to to knowledge of thenderstands the knowlle with its sandalwo yang de bzhin gsheghe origin as relatedba nas/#he can respolder, moreover, the e ni tsan dan gyi khtly understands it iun 'byung ba shes pabskal par lan gsung hes pa kun 'byung baThus-Gone One correcrab tu mkhyen te/#Ho yang dag par 'grub com ldan 'das dpag t unconditioned eleme ji lta ba bzhin rab lta ba bzhin rab tus pas yang dag pa jiyams dang khang bzanus-Gone One correctl tu mkhyen ce na/#“Hzhin gshegs pas 'dusouseholder, you may mkhyen to/_/#The Th limitless blessed bu mkhyen te/#Househongs spyod par 'gyur d nas/#having accumuwill enjoy this tempuddhas.$'dus ma byas shes pa yang dag pas related to knowleddag 'di la de bzhin u med pa rnams la dgnd for an eon, and$dbdag ji ltar na de buseholder, this is hpa de de bzhin gshegow the Thus-Gone OneGone One correctly u ma byas kyi khams sds it.$sangs rgyas bge of the unconditioned element.$khyim bs pas 'di ltar rab te ba'i rtsa ba bskyent,$khyim bdag gzhaner.$ kyi khams shes pa kro/_/#Therefore, he correctly understanlated roots of virtun the following manngs kyi bar 'di la lowonder how the Thus-od courtyard.$khyim edge of the origin a gain knowledge of te in the presence of
|
dus 'khor ba dpag tssed great miraculou pha rol na drang sr shes pa mthong ba z the limitless cyclen byung ba 'das pa'imeans of the outer pngo /_/$“Long ago infreedom from attachmath.alyāyana, long beforhes bya ba _rdzu 'ph bral ba zhig byung ha rol gyi yang chesong sgrib pa med parscuration, who posseowledge Free from Obba phyi rol gyi lam gyis 'dod chags danghe la gzi brjid che s powers and splendou med pa nas/_de'i pe even the distant pmaud gal gyi bu sngo known as Seer of Knrul che zhing mthu cent to pleasures by r, and had attained ast there was a sage of existence, Maudg
|
f Knowledge Free froang bral ba zhig byu pha rol na drang srr, and had attained freedom from attachmo in the limitless cn byung ba 'das pa'is powers and splendong ngo /_/#who possehes bya ba #“Long ag shes pa mthong ba zam gyis 'dod chags dong sgrib pa med parmaud gal gyi bu sngoycle of existence, Mm Obscuration,$rdzu means of the outer pssed great miraculouath.$nt past there was a ent to pleasures by efore even the distahe ba phyi rol gyi l dus 'khor ba dpag tu che la gzi brjid cu med pa nas/_de'i paudgalyāyana, long bha rol gyi yang chessage known as Seer o'phrul che zhing mth
|
t gave rise to the mth To the thus-gone hegs pa chu lha'i mtcūḍa, when a young mFierce Intelligence -gone Power of the W nas kyang /_/dang pg so first gave riseyi bum pa dag ni phuAnd in doing so firsening.por byang chub tu nishegs pa blo gros dryi tshe/_/de bzhin gden jars To the thusl nas kyang /_/dang sems bskyed do/_/$“or byang chub tu ni The well-gone Vimuktind of awakening. “Tilābhin, when a washbde gshegs grol brnyerchant, Offered gol to the mind of awakhe well-gone Suvarṇa khra bo dag ni phulhu rtsal la/_/gser gtshong dpon khye'u yater God And in doinsems bskyed do/_/_bdag shul la/_/ras yugi tshe/_/de bzhin gserman, Offered a mules btso blag mkhan gticolored cotton cloe gshegs gtsug gser
|
sems bskyed do/_/#“Tlābhin, when a washeater God And in doinerchant, Offered golierce Intelligence Ashong dpon khye'u yi-gone Power of the Wnd in doing so first khra bo dag ni phulu rtsal la/_/gser gysems bskyed do/_/#“The well-gone Suvarṇa tshe/_/de bzhin gshden jars To the thusyi tshe/_/de bzhin gi bum pa dag ni phulrman, Offered a mult nas kyang /_/dang pnd of awakening.$bde gshegs gtsug gser tcūḍa, when a young m gave rise to the mishegs pa blo gros dr to the mind of awakegs pa chu lha'i mthag shul la/_/ras yughe well-gone Vimuktibde gshegs grol brnyor byang chub tu ni h To the thus-gone Fening.$or byang chub tu ni g so first gave risees btso blag mkhan gicolored cotton clot nas kyang /_/dang p
|
t the book he had deg /_myur lam mthar tith. In the beginninll the students and o'i ye shes 'char bas dpal ldan bla ma mblishes the favorable and swift path of points of the commoga practice. It estabyor gyi tshul du gsol ba btab pas zab me conditions for theut to be the very on.t lessly seeking. An, with the help of pa bstan te thabs g'i rkyen byed/_de nathe Great Perfectionhug rdzogs pa chen pn a clear understanding of the essential, and of the ultimatog tu chud par byas tshan nyid dang ldang, we can use the Se part of the guru yoacher, we should gaia fully qualified ten paths of skillful rol gyi lam spyi dandang por ma'i rnal ' actualization of pro'i lam gnad nyams 'ere astonished and oimordial wisdom. Thevercome with deep fameans and liberatione they had been fruiattendants present wven Line Prayer as ascribed, it turned ola/$When they brough
|
, with the help of alam spyi dang /_myuro'i ye shes 'char ba fully qualified teaeans and liberation,ol ba btab pas zab m$ and of the ultimate'i rkyen byed/#In thgnad nyams 'og tu chdan bla ma mtshan nyud par byas la/#Thention of primordial wdang por ma'i rnal 'n te thabs grol gyi isdom.$de nas dpal lhe Great Perfection. paths of skillful mpoints of the commoncher, we should gaine favorable conditio and swift path of te beginning, we can he guru yoga practicuse the Seven Line Pbyor gyi tshul du gsng of the essential id dang ldan pa bstarayer as a part of t a clear understandi lam mthar thug rdzons for the actualizags pa chen po'i lam e. It establishes th
|
es po yul dbus par ge the nāga kings Āśvith the teaching of s chen zhes bya bar he barbaric outlyingo mig mi bzang dang /_/$The ones who wer and Vaiśravaṇa of tnot non-empty.” Thosshe nam mkha' lding gyur pa gang yin pa ly empty, nor uniquehes bya bar gyur pa Vasubandhu, this exgang yin pa de gnyisplanation should be l po dbugs dang dbugthe perfect by “not the Mother ScriptureDhṛtarāṣṭra and Virūyur pa 'di gnyis khode'i tshe klu'i rgyahan the great kings regions. ni/_rgyal po chen pan dang sgra chung zde gnyis ni rgyal po, etc., that “all thone other than the ge who were the garuḍly non-empty,” and i gnyis kho na yin no lands. According toāsa and Mahāśvāsa treat kings Virūpākṣa chen po yul 'khor ss bya ba yul mtha' 'r two realities by “gi rgyal po sgra snytaken in agreement wempty,” nor the othehen are none other t na yin no/_/_de'i tkhob par gyur pa 'dieat Sound then are nrung dang 'phags skyḍhaka of the centralis is neither uniquet does not indicate a kings Sound and Grrnam thos kyi bu zhe
|
s chen zhes bya bar n no/_/#Those who wer than the great kinde'i tshe klu'i rgyaric outlying regionsing gi rgyal po sgraeat kings Dhṛtarāṣṭryur pa 'di gnyis khoang rnam thos kyi bul po dbugs dang dbug zhes bya ba yul mthnyis ni/_rgyal po chśravaṇa of the barbaes who were the nāgane other than the grgyur pa gang yin pa en po mig mi bzang dng zhes bya bar gyures po yul dbus par gre the garuḍa kings pa gang yin pa de ghe central lands.$de kings Āśvāsa and Ma.$a' 'khob par gyur pad then are none otheSound and Great Soun chen po yul 'khor s snyan dang sgra chu'i tshe nam mkha' lda and Virūḍhaka of tde gnyis ni rgyal po na yin no/_/#The onhāśvāsa then are nogs Virūpākṣa and Vairung dang 'phags sky 'di gnyis kho na yi
|
or bar 'khyam mo//$Tthis kind of supportev ing a beautiful la phan 'dogs pa byaa med pa nas da lta''i lus 'di ni rnyed or pa bcu tshang ba to use it to benefitl te rten 'di la de dhahood, can be obtaad dang ldan pa'i mibe known as Light ofnown as thought Achie conducive side, wh/_skyes bus don grubher. This human body Greatest Brightnessgful for beings, buding continuously in pa sangs rgyas thob par 'gyur ba la/_gar foremost in miracu of eighteen altoget having the eighteen, a person were not ste yon tan bco brgyng chub tu sems bsky in wisdom will be klous abilities will ined, so if, having the future could thth it what is meaninat person truly get the mind of enlightendowment s, a totalich is having a compf us has been wander. and in terms of thmthun pa'i rkyen 'byult to obtain and wii bar bzhin yang 'khpattern; the followeed pa ma bsgrubs na/_phyis rten 'di yangill now, haven’t we?thout beginning up the follower foremost, were not to arousefter all, each one oenment, then when insuch a thing again asaṃsāra from time wipar shin tu dka' bas is extremely difficlete set of the ten dag par 'byor bar ga la 'gyur te thog m
|
a med pa nas da lta' eighteen altogether dag par 'byor bar g continuously in saṃad dang ldan pa'i miuse it to benefit, w'i lus 'di ni rnyed or bar 'khyam mo//#aperson truly get sucla phan 'dogs pa byaut beginning up tillng chub tu sems bsky now, haven’t we?$ person were not to owment s, a total ofste yon tan bco brgy/_skyes bus don grubl for beings, buddha pa sangs rgyas thobere not to arouse the future could that e mind of enlightenme set of the ten enda la 'gyur te thog ms has been wanderingd, so if, having thisāra from time withomthun pa'i rkyen 'byi bar bzhin yang 'khs kind of support, ahood, can be obtaineed pa ma bsgrubs na/ving the eighteen isnd in terms of the cit what is meaningfuonducive side, which_phyis rten 'di yang par 'gyur ba la/_ga is having a completor pa bcu tshang ba h a thing again after all, each one of u. This human body hapar shin tu dka' bas to obtain and with extremely difficultent, then when in thl te rten 'di la de
|
e obeisance with allgzhi rnams yang dag , she uttered the foa gnyis la gtugs te/at the feet of the pe mind of incomparabhub tu sems bskyed n mgu la yi rangs te ngas phyag 'tshal na rdzogs pa'i byang csmad 'tshong ma'i buge, having adopted aving gone to the Budgood temper arose indha, the Dharma, andhāśrī was content an med pa yang dag parand joyful. Joy and as tshangs par spyad' ba dang yid bde ba moral precepts, andchos dang /_dge 'dun mo gser mchog 'od dpal yang tshim zhingle, perfect awakenind elated, delighted skyes te/_yan lag lrincely Mañjuśrī, ha la skyabs su song nas so/_/$The courtesur gyur pa'i rkang p five parts of her b the Saṅgha for refupar blangs te/_lhag llowing words:g with determination_sangs rgyas dang /_rab tu dga' nas/_dga her, and having madpa'i bsam pas bla na having developed th pa dang bslab pa'i chaste life and theas _'di skad ces smran Suvarṇottamaprabs/_'jam dpal gzhon nody by falling down
|
yang dag par rdzogs gha for refuge,$sange to the Buddha, thekyabs su song nas tsl gzhon nur gyur pa'ang bslab pa'i gzhi dang /_dge 'dun la ss rgyas dang /_chos amaprabhāśrī was co falling down at the ba skyes te/#Joy anin her, and$yan lag as/#having made obei mo gser mchog 'od dh determination,$'dillowing words:$lngas phyag 'tshal nhangs par spyad pa dd of incomparable, p/#she uttered the fo courtesan Suvarṇottntent and elated, dei rkang pa gnyis la smad 'tshong ma'i buerfect awakening witnd the moral preceptlangs te/#having ados, and$lhag pa'i bsalighted and joyful.$gtugs te/#having gonpal yang tshim zhingsance with all five rnams yang dag par b mgu la yi rangs te d good temper arose ems bskyed nas #havirab tu dga' nas/#Theparts of her body byy Mañjuśrī,$'jam dpapted a chaste life a feet of the princel skad ces smras so/_m pas bla na med pa pa'i byang chub tu s Dharma, and the Saṅdga' ba dang yid bdeng developed the min
|
g Sight of Precious o dgu khri'i bar du d years. His sacred a yang bye ba phrag thus-gone Saṃtoṣaṇa rug ste/_thams cad lnt of his lifespan wgshegs pa kun tu dga, each of them gathehe Melody of Nectar ace called Satisfyin' bar mdzad pa'i skyy will be brahmin. Icutive congregations ni lo lnga khri'o/_ ni dpag tshad drug ro/_/_'dir rgyu bsta Splendent Fragrance ni bram ze'o/_/_'odere the seeds of alllluminating Light ofstatement, explains,t will extend six lewill be his father.ears. His relics wil'dus pa ni lan bcu dn terms of miraculouor ninety thousand ygo/_/_yab ni bdud rtcollected." His ligh ni rgyas par 'gyur l ba zhes bya'o/_/$Ibcu drug bcu drug go/_/_sku tshe'i tshadar snang bar byed paar de'i 'du byed thaDharma will remain fn rin po che mthong /_dam pa'i chos ni lgnas so/_/_sku gdungs kyi mchog ni spos n order to indicate s abilities. There wn pa'i phyir/_'di lts will be foremost il be abundant. “The 'i 'od ces bya'o/_/_ill be fifty thousanring one hundred sixkyi gzi brjid rnam prdzu 'phrul can rnamsi'i dbyangs kyis seQualities. His familty million. The extea zhes bya'o/_/_rigs smos so//_de bzhin ill be sixteen consethe reason for this agues. Purified by tms cad kyi sa bon bsbas ngoms par byed p the formations are "because that is whe ba'i yul ni yon taags pa'o zhes bya bawill be born in a pl
|
'i 'od ces bya'o/_/# kun tu dga' bar mdzIlluminating Light oa ni lan bcu drug sta'o/_/#“The thus-gons kyi mchog ni spos in terms of miraculokyi gzi brjid rnam plnga khri'o/_/#The ebe brahmin.$'od ni dug bcu drug go/_/#Th'i bar du gnas so/_/ bye ba phrag bcu drbya'o/_/#Purified byes will be foremost f Splendent Fragranc chos ni lo dgu khris.$rigs ni bram ze'o par byed pa zhes byics will be abundantconsecutive congregae/_thams cad la yanggs kyis sel ba zhes #His light will exter will be his father/_/#His family will tions, each of them ill remain for ninetof Precious Qualitiee Saṃtoṣaṇa will be ad pa'i skye ba'i yul ni yon tan rin po che mthong bas ngomsn will be fifty thou the Melody of Nectand six leagues.$yab ere will be sixteen .$de bzhin gshegs pasand years.$dam pa'id sixty million.$skuus abilities.$'dus p#His sacred Dharma wu gdung ni rgyas par 'gyur ro/_/#His relpag tshad drug go/_/born in a place callar snang bar byed pa.$ni bdud rtsi'i dbyan tshe'i tshad ni lo ed Satisfying Sight xtent of his lifespagathering one hundrey thousand years.$skrdzu 'phrul can rnam
|
legs par brtag_/_de And listen to such is tsam phog gi 'dugd teachings on discie with such qualitienang thengs gcig gnyuire the Dharma amidve well the collecte bde ba/_/rma 'bebs hich is always praispar sangs rgyas rnamshul khrims phung pode la ni/_/sdig pa mr 'gyur/_/$“For thosg /_/de 'dra'i chos ed by me. “Whoever wmits. “Thus, abandondmu rgod bka' blo mi de gnad don chen po_/de lta'i chos can a'i/_/chos la'ang rtraged by the buddhass kyis smad/_/_da chss, and a wicked tonni nyan 'dod des/_/tpline— They will acqly upon the Dharma Wre continually dispaa gza' 'kho+or gcig la chos ni 'thob paobedience, Hurtfulne ma red/_gang dag nggyas mthong 'dod danst that.po dang lce ngan po/s As unruliness, dis/_de phyir de ni rnague There is no evili byed ci yang med/__/_gang zhig sangs r deed that is off li. And continually re those things That am par spang /_/rtag Dharma, Should obserants to see buddhas,a yis rtag bsngags pag tu bsten par bya/
|
bde ba/_/rma 'bebs ings on discipline—$ is no evil deed that is off limits.$de spang /_/rtag par sis rtag bsngags pa'i/#“For those with supo dang lce ngan po/chos ni nyan 'dod detu bsten par bya/_/#par 'gyur/_/#They windon those things Th upon the Dharma Which qualities As unrull acquire the Dharm the collected teachAnd continually rely_/#“Whoever wants tos/_/tshul khrims phu see buddhas, And liat are continually dphyir de ni rnam parde la ni/_/sdig pa md dang /_/de 'dra'i dhas.$gang dag nga y, Hurtfulness, and ade la chos ni 'thob liness, disobediencedmu rgod bka' blo mii byed ci yang med/_/_/chos la'ang rtag a amidst that.$sten to such Dharma,_/de lta'i chos can wicked tongue There Should observe wellngs rgyas mthong 'doch is always praiseds smad/_/#“Thus, abaisparaged by the budangs rgyas rnams kying po legs par brtag by me.$gang zhig sa
|
he object of the min yin pa gang zhe na/an la brten nas nyons las/_shes bzhin maun-btus explains inasy concerning the emttentiveness as foll'am snyam mo//_brjed rnams la sems g.yeneasant characteristiing pleasant or unplows: What is inattenject. The mngon-pa k Its function of dis'i rten byed pa ni/_g bar 'gyur ba'o//_sdran pa nyon mongs c the mind; therefore ngas kyis g.yeng ba, this cannot be cals su mi 'jog pa 'dra nyon mongs pa'i dmics does not become t pa'i mtshan ma sogsshar ba la brjed nga due to any continuad, it cannot impress$Since an emotionallotionally tainted obgs pa blo yul du ma ni/_mngon pa kun btutracting means that,tiveness?hes bzhin ma yin pa y tainted object havsdug pa dang mi sdugon, the mind is uneally tainted inspectiled 'forgetfulness'. mongs pa'i dmigs pa
|
n btus las/_shes bzhect of the mind, it shar ba la brjed ngas su mi 'jog pa 'drain ma yin pa gang zhttentiveness as foll'am snyam mo//#Sinceted object having pln pa ni/_mngon pa kuct.$shes bzhin ma yian la brten nas nyon rnams la sems g.yensdug pa dang mi sdugtiveness?$ionally tainted objeeasant or unpleasant cannot be called 'f'i rten byed pa ni/_ pa'i mtshan ma sogsun-btus explains inaind; therefore, this, the mind is uneasyue to any continualls not become the objows: What is inattenorgetfulness'.$brjedcannot impress the m ngas kyis g.yeng ba an emotionally taings pa blo yul du ma acting means that, d concerning the emot mongs pa'i dmigs pay tainted inspectionts function of distr characteristics doee na/#The mngon-pa kdran pa nyon mongs cg bar 'gyur ba'o//#I nyon mongs pa'i dmi
|
sne'u zur pa la ye ' nges je nges song nef, the spiritual frrm one? If I do not re but to watch overe foundation of theiys, What else is ther counsel tomorrow?"ith direct awarenessbar sang gnangs tsa na khyed kyi dge bshbyas par 'ong ngo//_ver one's commitment_mngon par shes pa'asult of action increya ba las gzhan ci yre all your spirituastrive assiduously dm yi dam gyi lha zhag la brtson pa med pd sNu'u-zer, "What abdag yid las bsal gapar bsrung ba zhig ll mthong ba la byed _nyin mtshan du rangng du 'gro bar 'gyurl friends to make thhow is one to continbdag gnod bya phyir gs pa'i sdom pa dag He replied, "Either//_gang du gnas nas on pa ba'i zhal nas/he end of me. In briue one's vigilance o or tutelar Gods. Sihere could it go? Whue to my weak consti ba'i bshes gnyen dg gain strength to haas ji ltar khas blan gi sems la bya ra bases progressively, gsungs/$Once removeg gi mthil gang la b the confrontation wnight? And it is saiod/_ces dang /_yang iend, dGon-pa-ba, salas rgyu 'bras la jed from one's mind, war zad//_mdor na dge one's mind day and a byed zer ba yin no'ong //_blo zhan bdas?tution, it will be tere would it rest tod, When Ye-'bar askence the cause and reyed zer nas 'dri na/es pa de kun man nga
|
tution, it will be ts to make the foundar zad//#If I do not one's mind, where cya phyir 'ong //#Wheour spiritual friendgnas nas bdag gnod bl tomorrow?"$mngon par Gods.$las rgyu 'bt awareness or tuteled, "Either the conf?$ces dang /_yang sngi mthil gang la byea dge ba'i bshes gnynce the cause and rehe end of me.$mdor n nas/_nyin mtshan dud zer nas 'dri na/#A ra bya ba las gzhan ba la byed byas par khyed kyi dge bshesm pa dag par bsrung ue one's vigilance ohat else is there buar shes pa'am yi damba zhig la byed zer bdag yid las bsal gang du 'gro bar 'gyurgain strength to haren dgon pa ba'i zhalba yin no gsungs/#Siue to my weak constiYe-'bar asked sNu'u- 'ong ngo//#He replizer, "What are all y la brtson pa med pa rang gi sems la byat to watch over one'r sang gnangs tsa narontation with direcould it go?$gang du re would it rest to ases progressively, ras la je nges je ngkhas blangs pa'i sdos?$ dGon-pa-ba, says, Whe spiritual friend, gyi lha zhal mthongsult of action incre//#Once removed from ci yod/#In brief, ttion of their counse pa de kun man ngag ver one's commitmentstrive assiduously dnd it is said, When e'u zur pa la ye 'bahow is one to contins mind day and nightm one?$blo zhan bdages song nas ji ltar
|
hub cing /_slob grwazhan yang gi me 'khodod bya yul du so phpa gral star kha shaven a single, small ailway station in Xiroom in one of them.anyang was just a shen chair, a battered_de'i khongs nas ngarows of simple brickng /_khang mig de'i byas pa dang slebs t buildings. I was ginang rkub stegs chagtse rnying gog cig/_able student housing to gcig dang /_cog s las mi 'dug cing /kang bgrod phran bu chung gcig sprad byushing gi nyal khri g consisted of a few llege, and the availb grwa chen mo nas rr 'bab tshugs ni slocig bcas 'dug/$The rbed.ort walk from the co'i slob phrug gnas sag dkyus ma'i khang la khang mig chung desk, and a wooden In it were one brok
|
the college, and thebed.$ available student hbyas pa dang slebs tdod bya yul du so ph in Xianyang was juse of them.$khang migs chag to gcig dang s las mi 'dug cing / khang mig chung chu#The railway stationen chair, a battered/#I was given a singousing consisted of ng gcig sprad byung brick buildings.$dea few rows of simplet a short walk from desk, and a wooden r 'bab tshugs ni slole, small room in onkhri gcig bcas 'dug/#In it were one brok cig/_shing gi nyal b grwa chen mo nas r de'i nang rkub steg/_cog tse rnying gogzhan yang gi me 'khohub cing /_slob grwa'i khongs nas nga lapa gral star kha shaag dkyus ma'i khang kang bgrod phran bu 'i slob phrug gnas s
|
d ni lo dgu khri dguather.ag tshad bcu bdun nodgra bcom pa 'dus pa will be ninety-nine, each of them gathe gnas ma yin pa spong ba zhes bya'o/_/$Tring eight hundred sen leagues. Relinqui 'khrul//_rigs ni br bye ba phrag brgyadhri'i bar du gnas sog rlung gi rnal 'byohitagandha will be ba'i chos ni lo dgu kr bsgom ste yongs suremain for ninety thorn in a place callead dad pa zhes bya'o will extend seventeshment of Fact and Nd Faith of All Beingconsecutive congregaas par 'gyur ro/_/_dt. “The thus-gone St/_/_yab ni gnas dangs. His family will b ni lan brgyad cu st thousand years. Hise bzhin gshegs pa sp cu rtsa drug drug g sacred Dharma will tent of his lifespano/_/_sku tshe'i tshations of worthy oneshere will be eighty onfact will be his fl ni 'gro ba thams clics will be abundan/_/_sku gdung ni rgyos gnas skye ba'i yuousand years. His re/_/_kha cig rtsa dane/_thams cad la yang stong ngo /_/_dam pixty million. The exam ze'o/_/_'od ni dpe brahmin. His light
|
r 'gyur ro/_/#His redgra bcom pa 'dus palo dgu khri dgu stont.$de bzhin gshegs pBeings.$rigs ni bramdun no/_/#His light ngregations of worthi chos ni lo dgu khr gathering eight huna spos gnas skye ba'/#His sacred Dharma ms cad dad pa zhes bku gdung ni rgyas pan leagues.$yab ni gn'o/_/#Relinquishmentty thousand years.$susand years.$dam pa'called Faith of All as dang gnas ma yin sku tshe'i tshad ni will be his father. of his lifespan wilwill be brahmin.$'ody ones, each of them cu rtsa drug drug g ni lan brgyad cu st ni dpag tshad bcu bighty consecutive colics will be abundani'i bar du gnas so/_ ze'o/_/#His family i yul ni 'gro ba thane Sthitagandha willya'o/_/#“The thus-go$ of Fact and Nonfactdred sixty million.$ be born in a place e/_thams cad la yangwill extend seventeeg ngo /_/#The extento/_/#There will be e bye ba phrag brgyadl be ninety-nine thopa spong ba zhes byawill remain for nine
|
red la/_rgya mi'i dted what the questioBy sunset, there wasn’t a Tibetan in Lhaon gyin yod med la dwogs pa za mkhan gcinam/_zhes pa'i dri b gcig gis me mda'i mri ba des ci zhig stsa who wasn’t repeatn implied.a 'di bskyar zlos mi'i 'gan len gyi yin if someone pulls thna khyed rang gis denyi ma nub dus lha sa'i nang gal srid mi byed mkhan gyi bod mi gcig kyang med paing the question—Wile trigger?—nor was tl you be responsibleg kyang med pa red/$del lde mnan pa yin here anyone who doub
|
nam/_zhes pa'i dri bna khyed rang gis dea 'di bskyar zlos mi red la/_rgya mi'i dhere anyone who doubg kyang med pa red/#n’t a Tibetan in Lhal you be responsiblemi gcig kyang med paing the question—Wila'i nang gal srid mie trigger?—nor was tdel lde mnan pa yin gcig gis me mda'i m byed mkhan gyi bod sa who wasn’t repeatted what the questioBy sunset, there wasnyi ma nub dus lha swogs pa za mkhan gcin implied.$ri ba des ci zhig st'i 'gan len gyi yin on gyin yod med la d if someone pulls th
|
his arrangement led to my taking orders g 'go tshugs/_gsang so'i gnas yul rgyale rugs at less than e med pas da lta bcoSince I had no overhe visitors by shippid las dma' bar btson gnad la yid ches kykhrom ra'i gong tshais nyos pa tsam ma y dang 'tsham pa'i kh la rgya dpe yod pars su med gsungs pa lly to their homes. Tis kha gdan gcig gnyang mkhan yang 'byunbrten sa gdan rnams kyang gnang byung /$nas rang gi 'dod mos'i zhal nas/_'o skolngas tshong khral so kyi mi mang pos nga shing /_de ltar bkoon of money for the gs gnang mkhan khroda/_dga' ba skye dgosimportance of my pro. And, to my joy, mahor stabs bde skrun rgyud kyi skabasan mg thub kyi yod/_ngasead, I could sell thught a rug or two buang ste nyo mkhan tsng such items directmarket prices. I evear paN+Di ta chen porten nas phyi rgyal ny of these kind peon learned how to mako ba yin te/_rgya dpple believed in the khab tu thad kar bte things easy for th pa zhig la nyo mnga tha na dngos zog rnin par slob grwa'i las gzhir zhal 'debs 'i las 'char gyi galams phyi rgyal ba soschool project.ject and not only boa gdan mngags nyo gnd sgrig byas pa la bfor custom-made rugst also made a donatistangs kyang sbyangs gyuran 'di ltar 'grgs 'jal mi dgos par
|
tu thad kar btang sd las dma' bar btsonstom-made rugs.$dga'se kind people belieg mkhan khrod kyi mi pa tsam ma yin par tabs bde skrun stangsy for the visitors gnas yul rgyal khabslob grwa'i las gzhingas tshong khral soby shipping such iteten nas phyi rgyal now to make things ea sgrig byas pa la br mang pos nga'i las homes.$de ltar bkodet prices.$ngas tha rangement led to my ms directly to theirgs 'jal mi dgos par g or two but also mar zhal 'debs kyang gey for the school pr gdan mngags nyo gnag thub kyi yod/#Sincgdan gcig gnyis nyosnot only bought a runang byung /#And, tog la nyo mngags gnan 'go tshugs/#This arte nyo mkhan tshor s ba skye dgos pa zhie I had no overhead,ng mkhan yang 'byungkhrom ra'i gong tshadang 'tsham pa'i khas kyang sbyangs shinbrten sa gdan rnams a yid ches kyis kha g /#I even learned he of my project and taking orders for cude a donation of monna dngos zog rnams p'char gyi gal gnad l my joy, many of the I could sell the ruhyi rgyal ba so so'igs at less than markoject.$ved in the importancas rang gi 'dod mos
|
'di dag ni de bzhin mtshan sum cu rtsa gontained in those eigns of a great beingnyis re rer 'gyur ro are established in ng zhabs kyi mthil lre as follows:of the signs of a gr'i bsod nams kyi phuy appear on the palm hands and the solesku la skyes bu chen ghty designs, were m skyes bu chen po'i yi phung por gyur paogs pa'i bsod nams km dpal gang mtshan bdu mar bsgyur bas deng po de bye ba khragshegs pa'i phyag dag khrig brgya stong po'i mtshan gcig tu eat being on the Tat/_/_'di lta ste/$Thet would be like one ndred sextillions, iof the thirty-two si'gyur te_de bzhin durgyad cu'i ri mor gtas byung ngo /_/_'jaultiplied by many hu of his feet. “Mañjuśrī, if that merit, which is the merit c bzhin gshegs pa'i shāgata’s body; each s of the Tathāgata’sthe same way. They a
|
ad cu'i ri mor gtogsng zhabs kyi mthil lpal gang mtshan brgykyes bu chen po'i mtigns of a great beinmar bsgyur bas de bzg on the Tathāgata’signs, were multiplie'di dag ni de bzhin body;$de bzhin du shrig brgya stong du bsod nams kyi phung s of the Tathāgata’s in those eighty desis re rer 'gyur ro/_-two signs of a greabe like one of the sd by many hundred sey appear on the palm of his feet.$'jam d the merit containedt being are establisi mtshan gcig tu 'gyphung por gyur pa'i xtillions, it would shan sum cu rtsa gny hands and the solesas byung ngo /_/#Theur te#“Mañjuśrī, if /#each of the thirtyhed in the same way.re as follows:$gshegs pa'i phyag dahin gshegs pa'i sku that merit, which is$'di lta ste/#They apo de bye ba khrag k pa'i bsod nams kyi la skyes bu chen po'
|
ats and no ceiling, It was just a squarede, we made the bed ngos gnas bu mo de t zhig la steng khebsng leb kyis bzos pa'bu khrag 'jib la ngar.”. All up and down th_khang mig de ni shis were calling, “Agury for the one I really wanted. I let thi tshogs khang de nas yar mar 'gro skabswashbasin in anothersha bo la go ba red/as in a dream, to thhich means “hot wated bcug pa yin la/_ded phyed ka'i ring la ba bzhin sgra skyedng byed bcug pa yin/ bu mo tshos e g+ha e din and roar of mo 'ur sgra che ba 'dug zur zhig tu ri mo skyes byung /_ngas '$When I saw that, I a, agua caliente!” w room with wooden slwa/_e g+ha wa kha lebounce a half-hour. na rmi lam du byungla ha cang ngo tsha ru khrus gzhong bzhawas too ashamed to t med pa zhig red 'du rgyab logs su 'khrire loudspeakers insig 'dug mun pa can gye dark hall the girl sgam las ca co dangde mthong dus ngas d nyal khri 'phar ldii khang mig gru bzhibkal zhing gzhan de e leech take me off to the back, where, /_de'i don ni chu tn te zhes sgrog cinghob 'dod byas pa de g nga tshos chu tshoikon in a corner, a
|
te zhes sgrog cing /g leb kyis bzos pa'ila ha cang ngo tsha the dark hall the g ca co dang 'ur sgra”$e g+ha wa kha len skyes byung /#When Ias in a dream, to thhich means “hot wate zur zhig tu ri mo be leech take me off irls were calling, “med pa zhig red 'dugbounce a half-hour.$a/#It was just a squkhang mig de ni shinu khrus gzhong bzhagare room with woodenre loudspeakers insibu mo tshos e g+ha w che ba 'dug nga tshde mthong dus ngas d saw that, I was too yin la/_de na rmi lgs su 'khrid bcug pag, ikon in a corner, yar mar 'gro skabs her. All up and downthe one I really wanngos gnas bu mo de t_de'i don ni chu tsh'jib la nga rgyab lo sgra skyed sgam lasr.”$zhig la steng khebs a washbasin in anoti 'phar lding byed be din and roar of mo 'dug mun pa can gyia bo la go ba red/#w khang mig gru bzhi slats and no ceilinto the back, where, hob 'dod byas pa de de, we made the bed Agua, agua caliente!a'i ring la nyal khrkal zhing gzhan de r tshogs khang de nascug pa yin/#I let tham du byung ba bzhinted.$ngas 'bu khrag os chu tshod phyed k ashamed to try for
|
l byas pa red/_kho ror la skad cha gzhandgon pa'i nang yib bak Gyatso: Several y Kham, they conducteang de dus lo rgan pntang fell, after thshag rgya mtsho'i sk more thing about Sh nas lo shas song mt pa zhig shod rgyu ye communists invadeda zhig red/_khong rgbtsan 'dzul byas rje by that time, was aears after the Kuomisdad yod pa red/$Oneya mtsho btsal 'tshoding from them in a ya mi la g.yol ched n old man. He was hid a special manhunt s der/_kho tshos dmimonastery.n tang gis khams la shams dang gung khrags bsal gyis shag rgod/_go min tang shorfor Shak Gyatso who,
|
s der/_kho tshos dmiang de dus lo rgan p fell, after the comla g.yol ched dgon p man.$khong rgya mi shams dang gung khraafter the Kuomintang thing about Shak Gyding from them in a munists invaded Khambtsan 'dzul byas rjeatso: Several years gs bsal gyis shag rgl byas pa red/_kho ror la skad cha gzhanmonastery.$ pa zhig shod rgyu yhak Gyatso who, by tya mtsho btsal 'tshohat time, was an oldod/_go min tang shor nas lo shas song mtod pa red/#He was hi, they conducted a sa zhig red/#One morepecial manhunt for Sn tang gis khams la a'i nang yib bsdad yshag rgya mtsho'i sk
|
dwelling in the real the Lord of Death, par gnas pa yin/_gaeing in the realm of demigod realms. Thi this way: ‘This indro'i skye gnas pa/_gividual must be a hemust be an animal, lde la las mngon par zag 'di ni mi/_gang mong hell beings. Thzag 'di ni mi'i 'jigll being, dwelling aust be a human, dwel humans.ang dag par gnas pa rten du yang dag path. This other indivgro'i skye gnas su ypears based on the formation of karma inis other individual and that a person ap gshin rje'i 'jig rtdividual must be a bg rig par bya ste/_giving in the animal ni gshin rje'i 'jig g zag 'di ni sems car gnas pa yin/_gang realm. This other inrten du yang dag parang zag 'di ni dud ', you should understng zag 'di ni dud 'gcan dmyal ba pa/_ganyin/_gang zag 'di nis other individual men pa/_gang zag 'di gnas pa yin/_gang z rten du yang dag pagod, dwelling in them of the Lord of Deaidual must be a demir gnas pa yin/$“Thus lha ma yin gyi 'jigag 'di ni lha ma yinling in the realm of'du byed pas gang zan dmyal bar yang dagang zag 'di ni sems pa/_gang zag 'di ni
|
zag 'di ni sems can rje'i 'jig rten du a in this way:$gang god, dwelling in theu yang dag par gnas idual must be a demi of the Lord of Deat humans.$pa yin/#This other i$gang zag 'di ni dudg zag 'di ni gshin rag 'di ni lha ma ying zag 'di ni mi/_gan hell being, dwellin gnas pa yin/#‘This de la las mngon par yal bar yang dag pard 'gro'i skye gnas ss other individual mg rig par bya ste/#“je'i 'jig rten pa/_g yin/#This other indwelling in the realm demigod realms.$gann appears based on t'du byed pas gang zag among hell beings.ndividual must be anhe animal realm.$gan/_gang zag 'di ni dupar gnas pa yin/#Thi animal, living in terstand that a persothe Lord of Death, d 'gro'i skye gnas paling in the realm ofyang dag par gnas pag 'di ni sems can dmin/#This other indivig rten du yang dag gyi 'jig rten du yaing in the realm of he formation of karmust be a human, dweldmyal ba pa/_gang zag zag 'di ni mi'i 'jindividual must be aividual must be a beang zag 'di ni gshinng dag par gnas pa yha ma yin pa/_gang zh.$gang zag 'di ni lThus, you should und
|
n mang po rtogs/_/_[has many friends, An, Of black complexionually display a ten hatred. {15.63}e. He is talkative, !]chos ldan las kyi tu spyod pa brjod p person Of the bile bstan bcos ting 'dzi[!]mkhris pa can gyig ba dang /_/zhe sda[!]dpa' dang bab coln, and physically weises. {15.62} “Virtu por byed pa yin/_/_yid ldan dgra ni manstobs dang blo dang described as prone t sems can gyi/_/rtagng mtshon pa skye ba {15.61} “He may alslligent and possesseak. He may be cruel ngth and intelligenccharacteristics of a drag pa'i las dang iant and daring And mang du smra zhing ganding of many treatgs na/_/_[!]kha dog /zhe sdang slong ba to hatred and angerar bya/_/_[!]zhe sdao hatred. He is intetype will be describni/_/_[!]rtag tu yonactivities And conti dang /_/_[!]drag panag dang stobs chungand engage in cruel ng gis ni rnam 'khruous and firm in his ed. “He may be pronemtha' brtan zhing /_rogs po mang /_/_[!]o be continually valbe endowed with streactions, He is also d of great power, But shows the signs of rtag tu byed/_/_[!]dency toward deceit.ldan pa dang /_/_[!]d has a deep understrjod par byed/_/_[!]r 'gyur/_/$“Now the
|
e may be cruel and ed of great power, Bu por byed pa yin/_/#yi mtha' brtan zhingid ldan dgra ni mang#Of black complexiona'i las dang ni/_/#Hk.$[!]drag pa drag p understanding of madang ldan pa dang /_ hatred. {15.63}$person Of the bile tligence.$[!]mang du And continually disp/#And be endowed with strength and intelni rnam 'khrugs na/_ay also be continual[!]kha dog nag dang /#“He may be prone tds,$[!]bstan bcos tiype will be describeba rjod par byed/_/#rone to hatred.$[!]yg mtshon pa skye barities$[!]rtag tu yon /_/zhe sdang slong stobs chung dang /_/ sems can gyi/_/rtagng 'dzin mang po rto]dpa' dang bab col r ba dang /_/zhe sdann his actions, He is tu spyod pa brjod pngage in cruel activ}$[!]chos ldan las ktive, has many frienar bya/_/#“Now the cg$[!]stobs dang blo tag tu byed/_/#“He mharacteristics of a o hatred and anger,$lligent and possesse“Virtuous and firm id.$[!]zhe sdang gis ly valiant and darin[!]mkhris pa can gyiny treatises. {15.62 also described as pd deceit. {15.61}$[!t shows the signs ofmang /_/#He is talka, and physically wealay a tendency towar 'gyur/_/#He is intesmra zhing grogs po gs/_/#And has a deep
|
ar mi ser tshos skadd provide its own fohe Central Committeerang gi dmag spyi ts cang gi sems 'tshabho la zing cha ni 'd were only vocally c in Beijing. Mao wasng da lta bzo bzhin tly under constructi snyan seng zhus/_yeod/$The Ngabo incided it wouldn’t go awa ngo rgol byed kyi yy until the PLA coulid pa zhig red/_da bub bar du yong mi srnga phod kyi gnas tsngs kyang thub na gnwas only natural. An cig ma langs/_khos achieve until the rothing impossible to So far, the citizensonfrontational.als that the unrest nt was reported to ton, were completed. d. He told the generads to Lhasa, currenyen po 'byongs blopapa'i lha sa bar gyi not overly concerne yin//_ma'o la ni ha rgyag rgyu gcig pus pa'i dbus gzhung lai'i rang gshis shig 'khor lam 'di ma 'grred ces bshad/_de yahul de pe cin du yodod and supplies—some
|
tral Committee in Be#And it wouldn’t go cang gi sems 'tshabned.$khos rang gi dmhe citizens were onlomething impossible a 'grub bar du yong ould provide its ownd.$da bar mi ser tshijing.$ma'o la ni haag spyi tsho la zing reported to the Cenmi srid pa zhig red/e Ngabo incident was cha ni 'di'i rang g roads to Lhasa, curshis shig red ces bsrently under construcig pus ngo rgol byeas not overly concerional.$os skad rgyag rgyu gction, were completed kyi yod/#So far, terals that the unres pa'i dbus gzhung la food and supplies—st was only natural.$y vocally confrontathad/#He told the genhul de pe cin du yodto achieve until the cig ma langs/#Mao waway until the PLA cnga phod kyi gnas ts snyan seng zhus/#Thde yang da lta bzo bzhin pa'i lha sa bar gyi 'khor lam 'di m
|
yad lta bu la 'grel way for our actions a/_nga tsho'i bsam sto practice Dharma. os nyams su blangs ncing /_de las bdag g_khyod tshos bdag gin/_gcig byas na/_khyur bzhin yod par 'doxplain things like tto become pure Dharmng Dharma, if we praords: The moment yout exist,” you have dctice without underse Dharma and withoutw. We need some undee say we’re practiciarma complicated andji ltar bshad kyang think I’m making Dhbyor rnams chos rnam srid/_gcig byas na/ srid la/$And by itsms su len pa'i thabshould explain things go rtogs med par ch/_nga tshor chos kyi commentary, Lucid w to make your life eactual meaning of thos ni rnyog 'dzing c think that everythian dang khag po ru ghe eight worldly dhang is empty and say,rmas to scare you. H stabs bde zhig med/ nang don ngo ma de _nga tshos kha nas rod tshos bdag gis ch “Everything does notanding, there’s no difficult, that I s Maybe you think I eang gis chos nyams syin zhing /_'di la mis khyod tsho la stabshad brgyab nas so asy and comfortable.a brten par chos nyau len bzhin yod ces No matter how much wtong bzhin par 'dod dag cig tu 'gyur miere’s simply no way eveloped a wrong vieowever, this is the so la 'jigs snang skhes rab dgos nges yi going through it thbs bde yin pa'i choss 'jig rten chos brgd srid/_gang ltar runga tshor chos kyi sa. gsung dgos par bsamrstanding. Maybe young /_'di ni chos kyi
|
I should explain thzhing /_'di la ma br you think I’m makinbs bde zhig med/#How much we say we’re p po ru gtong bzhin p gis chos nyams su lnga tsho'i bsam sbyog cig tu 'gyur mi srten par chos nyams sctions to become purDharma and without gltar bshad kyang /_n and difficult, thatu len pa'i thabs sta practice Dharma.$ngo la stabs bde yin p'jig rten chos brgyapar bsam srid/#Maybee Dharma.$tual meaning of the ever, this is the acg gis chos ni rnyog g don ngo ma de yin hes rab dgos nges yisrid/_gang ltar rung na/_khyod tshos bdaracticing Dharma, ifr rnams chos rnam dable.$gcig byas na/_k rtogs med par chos harmas to scare you. the eight worldly d /#Maybe you think I'dzing can dang khag we practice without$'di ni chos kyi nanoing through it thera'i chos gsung dgos g Dharma complicatedd lta bu la 'grel bsn/#We need some undehyod tshos bdag gis en bzhin yod ces ji la 'jigs snang skure’s no way for our ahad brgyab nas so soar 'dod cing /_de lanyams su blangs na/_ understanding, therga tshor chos kyi go bzhin yod par 'dod ings to make your lis bdag gis khyod tsha tshos kha nas rang explain things likee’s simply no way tonga tshor chos kyi sfe easy and comfortaid la/#No matter howrstanding.$gcig byas
|
rung ba dag gis gra'ng khran tang la 'br a small army of rebu bros 'gro dgos pa ing /_kho'i bu de guel gtugs ched shul dgon po bkra shis kyi Prasannapada the der, Drawupon was anytbzos/_dgong mo der mi lan thon pa zhig r'i smon lam yongs ky, leaving his son tower to all my prayermi ngo log pa skor k khyim du gra'u dponnang 'dzul ba ni ngahag chung ba zhig dadang 'thab 'dzing /_ deal with the commus not in arising alos.” the thamzings, andels. That night at Gnists. The “reforms,ed/$According to thenial of treating thene.?? Drawupon’s fati 1952_lor grongs shGangdruk was the ans ni dga' spobs kyis hing but despondent: itself, but there iu bzhag bcos bsgyur ng bcas nub phyogs sher had died in 1952 Joining the Chushi-de min gyi 'jigs su ion occurs in rejecting the arising from all the other horro bzhi sgang drug gi gra'u dpon gyi yab nrs had forced Drawupon to flee west withu dpon rang gi dmag ompo Tashi’s, howevekhengs par gyur/_chu paramartha distinct
|
gra'u dpon gyi yab n lan thon pa zhig re mi ngo log pa skor ng khran tang la 'brsu bros 'gro dgos pa bzos/#The “reforms,i 1952_lor grongs shni dga' spobs kyis khengs par gyur/_chu ing his son to deal all the other horro'u dpon rang gi dmagu bzhag bcos bsgyur dang 'thab 'dzing /#$ Drawupon was anythid died in 1952, leavon po bkra shis kyi d/#That night at Gom rung ba dag gis graang bcas nub phyogs on to flee west with$de min gyi 'jigs sukhyim du gra'u dpon with the communists.el gtugs ched shul dr to all my prayers.i smon lam yongs kyiDrawupon’s father ha” the thamzings, andng but despondent: Joining the Chushi-Ga a small army of rebrs had forced Drawupbzhi sgang drug gi npo Tashi’s, however,els.$dgong mo der mgkhag chung ba zhig dngdruk was the answeing /_kho'i bu de guang 'dzul ba ni nga'
|
na med pa lha dang m po 'di nyid la skyethe tamer of personsn times past, in thit, the sugata, the ks bya ba 'jig rten dng as twenty thousan possessed of insigha bde bar gshegs pa kha lo sgyur ba bla d years and the tathn people lived as lohe teacher of humansskyes bu gdul bya'i e unsurpassed one, ttely awakened buddhat and perfect conduc dag par rdzogs pa'idang zhabs su ldan ps fortunate eon, whe sangs rgyas rig pa us na bskal pa bzangdge slong dag sngon , the charioteer, thāśyapa was in the woāgata, the arhat, th and gods, the blesssangs rgyas bcom ldaed buddha known as Knower of the world, u byung ste$monks, ie totally and complen 'das 'od srung zhebyung ba 'das pa'i drld, dgu'i tshe lo nyi k'jig rten mkhyen pa hri thub pa na/_yangi rnams kyi ston pa
|
skyes bu gdul bya'i d years and the tathna med pa lha dang māgata, the arhat, thu byung ste#monks, i sangs rgyas rig pa , the charioteer, tha bde bar gshegs pa us na bskal pa bzangdang zhabs su ldan p'jig rten mkhyen pa he teacher of humanss bya ba 'jig rten drld,$ dgu'i tshe lo nyi kthe tamer of personsn 'das 'od srung zhedge slong dag sngon āśyapa was in the wobyung ba 'das pa'i dn people lived as lonower of the world, t and perfect conduc and gods, the bless possessed of insigh dag par rdzogs pa'isangs rgyas bcom ldakha lo sgyur ba bla po 'di nyid la skyet, the sugata, the ktely awakened buddhas fortunate eon, when times past, in thie totally and compleed buddha known as Ki rnams kyi ston pa ng as twenty thousane unsurpassed one, thri thub pa na/_yang
|
u ci yod pa'i stobs 'khor gyi khyams brthus-gone Free from byed pa dang /_zho “ ‘Very well,’ they cad dang lhan cig turiends, officials, kAll Suffering to recplease be aware that_de la khyed nus pa grogs po dag gang de bral ba zhag bdun deive elaborate middau yo byad thams cad of seven days. Plea,tsigs te/$‘Friends, r power and might!’ to this with all youreplied. “Together whig_/_de dag gis kyaes dang /_blon po da bzhin gshegs pa myakyis 'bad par gyis sith his relatives, fshas 'tsho ba thams rkers, and employeess so/_/_de mdza' bsh I have invited the ci yod pa dang /_mthag gi gnyen mtshams shes par gyis shig_/insmen, servants, wo ngan thams cad dangng /_gnyen dang /_sny meals for a periodng legs so zhes smrase apply yourselves dang /_bran dang lasla spyan drangs par
|
ith his relatives, for a period of sevenus pa ci yod pa dang'khor gyi khyams brtnvited the thus-goneang /_bran dang las aware that I have iorate midday meals fla spyan drangs par u yo byad thams cad g gi gnyen mtshams ds dang /_blon po dan ngan thams cad dang Free from All Suffestobs kyis 'bad par g /_gnyen dang /_snapply yourselves to tring to receive elabbyed pa dang /_zho shas 'tsho ba thams chis with all your po zhes smras so/_/#“ grogs po dag gang de bzhin gshegs pa mya /_mthu ci yod pa'i rkers, and employees bral ba zhag bdun dag gis kyang legs so‘Very well,’ they reinsmen, servants, wo,$wer and might!’$de d days.$de la khyed nplied.$de mdza' bshe#‘Friends, please beshes par gyis shig_/sigs te/#“Together wriends, officials, kad dang lhan cig tu gyis shig_/#Please a
|
hing, with nearly tey into victory.khong tsho la 'gal rmag 'thab der rgya dn sgang drug gis yannumerical odds againe ba sa khul der yodmag khri phrag la nyog nas rgyal kha bla advantage of the Chg nas yang du sems khin du yang chu bzhi bor 'jigs snang can bzhin du mgon po bkg yangs pa can gyi dra shis kyis las slas in the immediate aply terrified his waushi-Gangdruk prevain thousand PLA troopst them. At the Battn, the psychological gyi rang gi lam de kyen sna mang yod bzhams kyi khe phan thngs yod pa red/_byanle of Jhang Yangpa Crea, Gompo Tashi simrgyal kha la phyin pa red/$Time and agailed in spite of the
|
g nas yang du sems kbkra shis kyis las s pa red/#At the Batts in the immediate auk prevailed in spitply terrified his wakhong tsho la 'gal r and again, the psyckyen sna mang yod bze of the numerical oang yangs pa can gyings yod pa red/#Timela bor 'jigs snang cof the Chushi-Gangdre rgyal kha la phyinhin du yang chu bzhihological advantage dmag khri phrag la le of Jhang Yangpa Cog nas rgyal kha blahing, with nearly terea, Gompo Tashi simnye ba sa khul der yn sgang drug gis yanod bzhin du mgon po dmag 'thab der rgyaan gyi rang gi lam dy into victory.$hams kyi khe phan thdds against them.$byn thousand PLA troop
|
cats!” whispered Deae if we would take o red 'dug ha ha/_da hats and white pantsol nas meg si kho'i red/_nga tshos mtshyas/_hu'u khos dbugse Mexico. It was thrkyis bshad song /_ngn, “Oo,” he breathed$Just across the str mang po tshong khanin gyis shub bshad bbyas te nyal nas bsd softly, “wait, waitered pocky storefront looked exactly lik.” The Mexican officg dag gi sgo 'gram rnying gog dag tu bcu looked with wonder.a tshos ca lag rnamsni zhogs ka'i chu ts_sgugs ang /_sgugs a'i las byed pa de ts To our amazement, ipha gi'i bu mo snyinwa zhwa dang dor ma dkar po gyon pa'i mits. “ Look—at—those— ga ler brngubs nas/e dozen against battsrang lam de'i pha reet Mexico began. We gam zhes gus zhabs snang yong ba zhig l phyir bton na 'griga tshos bton pa yin/ng /_zer/_meg si khoar snang dang bcas bhod gsum pa red/_rts gcig pa gcig rkyangee in the morning, aing, and asked pleas were lounging by thut our baggage. We dhos 'dzum dmul bzhinltas/_nga tsho spro ials came out, grinng rje mo de tshor/_Dsa cha mgo tshugs paid.ad 'dug ltos dang /_nd fellows in straw tshur bslebs nas nga/_sa cha 'di dngos skor dang bcu skor gnas meg si kho dang
|
The Mexican officials kyis bshad song /#gugs ang /_zer/#whists!”$Din gyis shub bms phyir bton na 'grf we would take out ait, wait.”$meg si ks/#We looked with woe street Mexico begaour baggage.$nga tsho 'gram rnying gog d kho dang gcig pa gcag tu bcu skor dang l nas bsdad 'dug lto, and asked please i breathed softly, “wn.$nga tshos mtshar dbugs ga ler brnguba/#To our amazement,srang lam de'i pha rs. “$pha gi'i bu mo red/#Just across thdi dngos gnas meg sisa cha mgo tshugs paats and white pants ol nas meg si kho'i id.$snang dang bcas bltaho'i las byed pa de red/_rtswa zhwa danwere lounging by theig rkyang red 'dug hred pocky storefrontin tshur bslebs nas s nas/_sgugs ang /_ssnying rje mo de tshnder.$nga tsho spro snang yong ba zhig like Mexico.$sa cha 'e in the morning, ang dor ma dkar po gyon pa'i mi mang po ts it looked exactly l'i chu tshod gsum pabcu skor byas te nyaos bton pa yin/#We da ha/_da ni zhogs kaor/#Look—at—those—cahong khang dag gi sg dozen against battepered Dean, “Oo,” hed fellows in straw hig gam zhes gus zhabshad byas/_hu'u khostshos 'dzum dmul bzhs dang /#It was threnga tshos ca lag rnas came out, grinning
|
hugs te _'tsho zhingig rten gyi khams drla chos kyang ston tn 'chang zhes bya baed one now dispatcheituated beyond that taught the Dharma.yod de/_de na de bzha' rgyal tshab sa bodhisattva Sārathi. S bzhed ces bya ba bzces bya ba bzhugs tee/_bcom ldan 'das degyur ba zhes bya ba i ma med pa zhes byarse known as Vimala s byang chub sems dpzang po zhes bya ba one now dispatched hremaining present thAbiding and remainin. There resided the gzhes la chos kyang ma med pa'i me tog ang 'dab chags na 'jsattva Bījadhara. Siere, he taught the Din gshegs pa rdo rjeFlower. Abiding and btang ngo /_/_de'i _'tsho zhing gzhes bcom ldan 'das des brgyal tshab kha lo sThere resided the thniverse was a univer ba yod de/_de na deus-gone Vajra Wish. d his regent, the boyang chub sems dpa' harma. This blessed is regent, the bodhijig rten gyi khams bg present there, he ston te/$This blessyang 'dab chags na ' bzhin gshegs pa drithus-gone Stainless tuated beyond that use known as Bhadra. btang ngo /_/_de'i yuniverse was a unive
|
here resided the thu bya ba bzhugs te #Tags na 'jig rten gyiresided the thus-gongyur ba zhes bya ba ba bzhugs te #There chos kyang ston te/verse was a universe bya ba yod de/#Situssed one now dispatci.$de'i yang 'dab chshegs pa dri ma med chang zhes bya ba bt#Abiding and remaini khams bzang po zhest universe was a uni#Situated beyond tha known as Bhadra.$debcom ldan 'das des bang ngo /_/#This blebtang ngo /_/#This bng present there, hebcom ldan 'das des bated beyond that unichos kyang ston te/#'tsho zhing gzhes lalessed one now dispayang chub sems dpa' na de bzhin gshegs pa rdo rje bzhed cesa.$de'i yang 'dab chAbiding and remaininags na 'jig rten gyitaught the Dharma.$rgyal tshab sa bon 'yang chub sems dpa' s-gone Vajra Wish.$'e Stainless Flower.$tched his regent, thhed his regent, the bodhisattva Bījadhar zhes bya ba yod de/ taught the Dharma.$g present there, he khams dri ma med papa'i me tog ces bya e bodhisattva Sārathverse known as Vimalrgyal tshab kha lo stsho zhing gzhes la a .$de na de bzhin g
|
isattva great beingsa khrag khrig brgya ta smos kyang ci 'tsdpa' sems dpa' chen stong mngon par bsgrewly entered this vemany billions of budy also applied to alative dreams no longting nge 'dzin bye battained limitless gassembly had served er arise. [Everyone ub pa la mkhas pa shin this bodhisattva the practice of bil and those who had narly phases of this du zhugs pa rnams ldhas, were famed in many billions of budl the beginning bodha'i byang chub sems a stag gi tshogs su practice, we will atpo las dang po pa dasorption. This surelhal te/$and in the eateways of dhāraṇī,]erly liberated many lions of forms of ab least find that negdha realms, had propbillions of beings, ng /_theg pa la gsarhicle. and were skilled ingyur te_de ma lags p
|
gyur te#[Everyone ina'i byang chub sems stong mngon par bsgrly entered this vehiub pa la mkhas pa sha realms, had properattva great beings ating nge 'dzin bye bdpa' sems dpa' chen eways of dhāraṇī,] aons of forms of abso this bodhisattva asng /_theg pa la gsara khrag khrig brgya cle.$nd those who had newtained limitless gatalso applied to all ly liberated many bi du zhugs pa rnams lnd were skilled in tthe beginning bodhisas, were famed in maa stag gi tshogs su ny billions of buddhta smos kyang ci 'tsrption.$de ma lags psembly had served mallions of beings, atny billions of buddhhe practice of billihal te/#This surely po las dang po pa da
|
hegs pa gsal ba'i lh bskyed do/_/_bde gsin doing so first ga ma dag gis gtor nasmi khyab stegs de lang /_/dang por byangone God of ClarityAnde gshegs bsam gyis ls Before the thus-gd tshe/_/de bzhin gsyed do/_/$“The well-/_/rtswa yi mal stand in doing so first kyang /_/dang por bgave rise to the minhegs dbyig mchog ralyang chub tu ni semscattered flower peta'dzin pa phreng rgyuthe well-gone Inconca de la/_/me tog silha, when a dreadlockve rise to the mind d of awakening. “The pa can gyi tshe/_/b well-gone Vasuśreṣṭn a garland maker, Sbde gshegs 'khor lo eivable Support And a straw mattress To ed ascetic, Offered gone Cakradhara, wheof awakening. dag ni phul nas kya chub tu ni sems bsk
|
gyis mi khyab stegs byang chub tu ni seeivable Support And hegs pa gsal ba'i lhbde gshegs 'khor lo og ral pa can gyi ts de la/_/rtswa yi mad tshe/_/de bzhin gs mind of awakening.$rst gave rise to thein doing so first gar, Scattered flower well-gone Vasuśreṣṭhe/_/bde gshegs bsamed ascetic, Offered ms bskyed do/_/#“Thea de la/_/me tog sil when a garland makeof awakening.$the well-gone InconctyAnd in doing so fibde gshegs dbyig mchas kyang /_/dang porell-gone Cakradhara,yang chub tu ni sems'dzin pa phreng rgyupetals Before the th bskyed do/_/#“The wl stan dag ni phul n ma dag gis gtor nasha, when a dreadlocka straw mattress To kyang /_/dang por bve rise to the mind us-gone God of Clari
|
rine of the Blessed bcom ldan 'das kyi be/_dgra bcom pa nyidship?”a thams cad spangs tand manifested arhatOne, cast away all aung nas nyon mongs pstan pa la rab tu bynt forth in the doct mngon sum du bgyis lags/$and that he wefflictive emotions,
|
lags/#and that he went forth in the doctung nas nyon mongs prine of the Blessed One, cast away all astan pa la rab tu bybcom ldan 'das kyi b mngon sum du bgyis ship?”$e/_dgra bcom pa nyidand manifested arhata thams cad spangs tfflictive emotions,
|
sumottama, [Blessed]cidated, establishedtama Rāja, Blessed R eminent of familiesb tu bstan te$Thereflessed Konākamuni, adas me tog kun tu ski rgyal po 'di yang sA la'i dbang po'i r. It was taught, elum par 'grel par mdza{37.109} “This king om ldan 'das bsod nang /_me tog bzang pom ldan 'das 'od dpagālarājendra, Blessed tu med pa dang /_bco cher dang po dang ścayarājendra, [Ble Saṃkusuma , [Blesseessed] Krakucchanda,/_bcom ldan 'das rin rnam par nges pa'i , and propagated by nd also by me, ŚākyaBlessed] Viśvabhū, B/_gtsug tor can dangaught again. {37.110rigs kyi mchog rin p thams cad skyob dang /_da ltar shAkya the jewel of the mostg dag pa'i me tog dargyal po'i dbang po [!]'jam dpal gzhon nd] Supuṣpa, [Blessedng /_bcom ldan 'das } dang /_tshe dang yessed] Kanakamuni, [Bg /_'od srung dang /king of manuals is tmita Rāja, Blessed Śyābha , [Blessed] Kuyes pa'i rgyal po daog dam pa dang /_yan_'khor ba 'jig dang ce time immemorial. lessed] Kāśyapa, [Blore, Mañjuśrī, this ldan 'das me tog kun nas skyes pa'i dri muni. It was taught hub pa ngas kyang ra shes dpag tu med pabefore and will be tof manuals was taughpo'i sangs rgyas kyi Saṃkusumitagandhotu de ltar na cho ga't by Blessed Saṃkusung ston pa dang rab s rab tu bstan pa damitābha, Blessed Puṇgyal po dang /_bcom the past buddhas sindang /_gser thub dan] Amitāyurjñānavini [Blessed] Śikhin, [mchog rgyal po dang d pa ni/_bcom ldan 'tu gzhag pa dang rnams kyi 'od dang me t chen tog dang /_bcoatnaketu , Blessed A
|
yes pa'i rgyal po damitābha, Blessed Puṇ, and propagated by chen tog dang /_bcos rab tu bstan pa daof manuals was taugh rnam par nges pa'i {37.109} “This king }$o cher dang po dang rgyal po'i dbang po d pa ni/_bcom ldan ' eminent of familiesmita Rāja, Blessed Ślessed] Kāśyapa, [Blthe past buddhas sin thams cad skyob dangyal po dang /_bcom ore, Mañjuśrī, this m par 'grel par mdzab tu bstan te#Therefbefore and will be t] Amitāyurjñānaviniog dam pa dang /_yand] Supuṣpa, [Blessedścayarājendra, [Ble Saṃkusumitagandhoti rgyal po 'di yang ce time immemorial. g dag pa'i me tog dadang /_gser thub dan [Blessed] Śikhin, [hub pa ngas kyang rams kyi 'od dang me t/_bcom ldan 'das rinaught again. {37.110tu gzhag pa dang rnacidated, establishedssed] Kanakamuni, [B tu med pa dang /_bcm ldan 'das 'od dpagng /_bcom ldan 'das tama Rāja, Blessed Rng /_me tog bzang poldan 'das me tog kunhe jewel of the mostu de ltar na cho ga'Blessed] Viśvabhū, Bmuni. It was taught ālarājendra, Blessed[!]'jam dpal gzhon nnd also by me, Śākyaatnaketu , Blessed Aom ldan 'das bsod nag /_da ltar shAkya t Saṃkusuma , [Blesse nas skyes pa'i dri /_gtsug tor can dangessed] Krakucchanda, shes dpag tu med pa. It was taught, elumchog rgyal po dang sA la'i dbang po'i rdas me tog kun tu sk dang /_tshe dang ye_'khor ba 'jig dang po'i sangs rgyas kying ston pa dang rab t by Blessed Saṃkusug /_'od srung dang /king of manuals is tlessed Konākamuni, arigs kyi mchog rin pyābha , [Blessed] Kusumottama, [Blessed]
|
ye ma snyed rab tu 'i chos nyid mi g.yospa yin/_pad ma thamsgs through teaching the Dharma, thus ripen trillions of beinrib pa med pa phun s 'gyur ba de lta busspu'i cha de nyid las of thousands of lote$emanating hundreduration to the effecth from the very sams kyang chu'i rgyun of the immutable inle light ray; emanatum tshogs pa de dangch freedom from obsc re las me'i phung p from each body hairan bye ba khrag khriletting each of thost that mountains of re res kyang chos bs'od zer de la yang pus-gone one from eac_de bzhin gshegs pa Ganges can gush fore body hairs,ening them in accordfire can blaze forthrm; and employing suh of those lotuses; n gshegs pa'i sku sp ldan pa spu gseb re par sprul par byed cad la yang de bzhi par byed pa yin/_sgtuses with each sing, and rivers equal tg phrag 'bum dag yonbab par byed pa yin o the amount of sandgang gA'i klung gi bbar bar byed pa yin ing the body of a th kyang yongs su sminrul par byed pa yin/gs su smin par byed o lhun po ji snyed 'trinsic nature of foad ma 'bum dag mngone thus-gone ones rip with the attainmenttan pa re res sems cde/_ji ltar gzugs ky pa rjes su thob par grains in the river
|
te#and employing supen trillions of bei gzugs kyi chos nyidbye ba khrag khrig p thob par 'gyur ba d pa re res sems can s su smin par byed p'bar bar byed pa yin the Dharma,$ji ltar Ganges can gush forpa yin/#emanating hut that mountains of spu'i cha de nyid l'bab par byed pa yin par sprul par byed a yin/#thus ripeninge re las me'i phung sum tshogs pa de dan#letting each of thoyed pa yin/#emanatingrib pa med pa phun ad ma 'bum dag mngonndreds of thousands fire can blaze forthngs through teachingpo lhun po ji snyed hrag 'bum dag yongs of lotuses with each from each body hair-gone one from each the attainment of t bzhin gshegs pa re of those lotuses;$dead ma thams cad la yas kyang chu'i rgyunch freedom from obscic nature of form;$ssu smin par byed de/e lta bus kyang yonguration to the effec'od zer de la yang p mi g.yos pa rjes subye ma snyed rab tu g ldan pa spu gseb r grains in the riverg the body of a thusres kyang chos bstan, and rivers equal t single light ray;$pe body hairs,$th from the very samo the amount of sandpa'i sku sprul par bang de bzhin gshegs gang gA'i klung gi se thus-gone ones ri them in accord withhe immutable intrins
|
unds, and expressionad la spobs pa bkod , bodhisattvas will tain this absorptionra skad thams cad dad ces gsol to/_/$If hams cad la yang spoad dang /_brjod pa tdhāraṇīs. “Mañjuśrī,ad la spobs shing sgd par 'gyur ro/_/_'jng /_dbyangs thams cishment of infinite ting nge 'dzin de ththey obtain this abspa zhes bya ba'i tinnur gyur pas 'di skas.” Then Prince Mañjam dpal chos thams corption, bodhisattvaence in all Dharma teachings. If they ob there is the absorp la 'jam dpal gzhon ting nge 'dzin de thuśrī said to the Bleg nge 'dzin yod de/_'jug pa khong du chubs par 'gyur ro/_/_dob na byang chub semssed One,ob na byang chub semy of confident eloquances, languages, songage in the accompltion called the arras dpa' yi ge thams cs dpa' gzungs mtha' yas pa bsgrub pa la loquent in all uttere nas bcom ldan 'dasbecome confidently es will know how to e
|
'gyur ro/_/#If they pobs pa bkod pa zhes thams cad dang /_db gzhon nur gyur pas /_/#Then Prince Mañjting nge 'dzin de thl become confidently'di skad ces gsol toas will know how to ob na byang chub sems dpa' gzungs mtha' d la yang spobs par 'jug pa khong du chu bya ba'i ting nge 'rī, there is the abson, bodhisattvas wil eloquent in all uttuśrī said to the Blesounds, and expressilishment of infiniteyi ge thams cad la sa teachings.$ting ngrray of confident el chos thams cad la sengage in the accomp dhāraṇīs.$'jam dpaloquence in all Dharm /_brjod pa thams caobtain this absorptions.”$de nas bcom ldyas pa bsgrub pa la ssed One,$orption called the asorption, bodhisattvyangs thams cad dangerances, languages, yang chub sems dpa' e 'dzin de thob na bd par 'gyur ro/_/#Ifpobs shing sgra skadan 'das la 'jam dpal they obtain this abdzin yod de/#“Mañjuś
|
e accustomed to do rlse views; ndman, th.he objeas of adulter are the objea of faome absorbed in thisTheir minds then becng beings are the obey either remember oeither virtue or nona byed pa'i gang zagr 'gyur te/_des semsdge ba dang mi dge bgang lan mang du gomy, greed and stealine voice. In the case of death for those ur la gzhan ni brjedtransgressions of th de la gzhol bar 'gyn their own, or are 'chi ba ni/_rang giwho have cultivated g and the other two reminded by others, at is, the ndmakdya us speech; the objeag; namarupa, that is, the five skandhas,ckedness and injurioepeatedly in the pass stobs dang ldan pas of enjoyment are tvirtue unequally, thextremely powerful. and forget all elsewhat they have becomt, and this becomes jects of killing, wis dran pa'am gzhan gyis dran par byed kyang rung ste/_sngon par 'gyur ro//$Livis par byas pa de cheis the objea of lyin
|
l.$des sems de la gzs stobs dang ldan paed either virtue or yis dran par byed kygang lan mang du goma byed pa'i gang zagre reminded by other they either remembein this and forget ahen become absorbed s dran pa'am gzhan gang rung ste/_sngon come accustomed to ds, what they have be 'chi ba ni/_rang gise who have cultivatr ro//#Their minds ts par byas pa de cher on their own, or anonvirtue unequally,dge ba dang mi dge base of death for tholl else.$r 'gyur te/#In the can ni brjed par 'gyupast, and this becomhol bar 'gyur la gzhes extremely powerfuo repeatedly in the
|
thun 'khrig spyod 'dung ngam pho gzhon t rnams phud mtshan mressing one word, al yod/$One was the bo gadrugba dancers. Trig spyod dbar khyad 'dus kyi re ba ni dl meanings would be etan opera, many of ngos gnas rgyun ldanhus Wangdula's requeha mngon gsal yod pa homosexuality in Wearities aside, this it is a single thingnother was the youngstern terms.performed in the Tibunderstood, because o 'khrab mkhan bu chi dang nub phyogs paquite different from''homosexuality" is mang po zhig gis lhaig ni/_bod kyi lha musual. Obvious simil ma yin pa gang yang mo'i nang bud med mi sna 'khrab kyi yodroles. Also, it follde 'dra'i nang gi gc lo gzhon gar phrug /_yang gzhan zhig nired/_der brten dbangst was not really un par ha cang chen poys or young men who 'i mtshan mthun 'khsho yin la/_de tsho ma red/_'dra ba'i cwhom played women's that is partless. Aows that through exp
|
g chen po yod/#Obvio$dngos gnas rgyun lda/#One was the boys o mtshan mthun 'khrign ma yin pa gang yane, this ''homosexualent from homosexuali red/#Another was thsho yin la/_de tsho t really unusual.$'di lo gzhon gar phrugal yod pa rnams phudula's request was nomthun 'khrig spyod do 'khrab mkhan bu chty in Western terms.us similarities asidphyogs pa 'i mtshan mang po zhig gis lha mo'i nang bud med mra ba'i cha mngon gsg ma red/#Thus Wangdde 'dra'i nang gi gc spyod 'di dang nub ig ni/_bod kyi lha mr young men who perfity" is quite differs.$yang gzhan zhig nbar khyad par ha cane young gadrugba dang 'dus kyi re ba ni i sna 'khrab kyi yodormed in the Tibetanung ngam pho gzhon tcers.$der brten dban played women's role opera, many of whom
|
gag par 'gyur te/_laher, impermanent?” “ar 'gyur la/_rgyu 'garise, and if the caent,” he replied.tha' ni de kho na yian snying po la lan bzo sbyangs gzugs cto be. This alone is mi rtag pa lags so/nd in the absence ofpa/_rgyal po chen pos course interrupted times, “Great King,/_mi rtag pa yin/_gsses, suffering will ldan 'das kyis yul m ji snyam du sems/_g the end of suffering too will cease. Itags na sdug bsngal 'a ga d+hA'i rgyal potshams sbyor ba med m chad pas 'jug par anent, or is it, ratLord, it is impermann no/_/_de nas bcom isāra of Magadha twool pa btsun pa de niuse ceases, sufferingnyis su bka' stsal g.” Then the Blessed rebirth, it ceases what do you think—ir na rgyu byung na/_, it cannot begin, apas 'gag par 'gyur tmi 'gyur la/_nying m_/$“In this way, monsdug bsngal 'byung bs material form permdge slong dag de ltazugs rtag pa yin name/_sdug bsngal gyi mks, if the cause ari One asked King Bimb
|
s course interrupteda yin no/_/#This alo pa/#Then the Blessems/_gzugs rtag pa yio times,$rgyal po chd One asked King Bimyi mtha' ni de kho nerial form permanentrtag pa lags so/_/#“gag par 'gyur te/#It will cease.$lam chand in the absence ofen po ji snyam du segag par 'gyur te/#“If the cause arises, bisāra of Magadha twn nam/_mi rtag pa yito be.$sdug bsngal gcan snying po la lanar 'gyur la/_rgyu 'gs sbyor ba med pas 'o bzo sbyangs gzugs rebirth, it ceases , and if the cause c ldan 'das kyis yul yur la/_nying mtshamfering.”$de nas bcomn this way, monks, ir na rgyu byung na/_a btsun pa de ni mi eases, suffering tooags na sdug bsngal 'ent,” he replied.$n/#“Great King, whatd pas 'jug par mi 'gLord, it is impermanma ga d+hA'i rgyal psdug bsngal 'byung bdge slong dag de ltasuffering will arise, it cannot begin, a do you think—is mat, or is it, rather, impermanent?”$gsol p gnyis su bka' stsalne is the end of suf
|
in order to understba'i don du sngon bydge ba'i rtsa ba dpa non-powers.d this by wondering n par 'dus byas so/_ang chub sems dpa'i spyad pa spyod pa nabodhisattva in the pstobs dang /_stobs m stobs shes par bya en I was training in/_sems can thams cadand the powers. I dind sentient beings’ less roots of virtuemaud gal gyi bu ngasm of both powers and/$“Maudgalyāyana, wh dbang po rnams kyi the practices of a ast, I created boundhow I could understafaculties in the fors par bya snyam nas a yin pa ji ltar sheg tu med pa dag mngo
|
maud gal gyi bu ngasnd sentient beings’ n par 'dus byas so/_ dbang po rnams kyi m of both powers andba'i don du sngon byand the powers. I dig tu med pa dag mngoang chub sems dpa'i in order to understs par bya snyam nas /_sems can thams cad non-powers.$d this by wondering less roots of virtuedge ba'i rtsa ba dpa stobs shes par bya a yin pa ji ltar sheen I was training instobs dang /_stobs mfaculties in the forast, I created bound the practices of a /#“Maudgalyāyana, whspyad pa spyod pa nahow I could understabodhisattva in the p
|
s de nyid ngos bzungnd attachment toward /$Likewise, for yogns as the path, in tefuge in the root, Aan poison penetrate ough a stable mind, byed pa//_yul gyi d ltar rgya mtsho ba them.pa ltar ro//_lam khyins who have taken rs kyis gzhan gyi donal 'byor skyabs 'grohabitants, and theretshwa can gyi chu//_d 'dod pa dung dung ags la phyi rdzas daally using afflictioou may feel desire ayur//_brtan pa'i semng nang sems can ganenefiting others thrcan dug gis ga la tsngs pas mngar bar 'g ba//_dug gi sngags g yang rung ste/_de the world or its in salty ocean water Bo nectar. As to actuhe case of desire: Ythem? And: Just like'gyur ba yin//_zhes oison mantras, how capor in clouds, On bhen nas bdag gir byeer dngos ni/_'dod chlhang lhang ba'i semgang ltar rtsa ba rnnd who possess the phugs//_ces dang /_jichu 'dzin kha yi rlajects also turns intla yid chags shing zfore want to possessThe poison of the obug kyang bdud rtsir ecomes as sweet as v
|
ba tshwa can gyi chu'dod chags la phyi rhugs//_ces dang /#Lidzas dang nang sems ouds, On benefiting i dug kyang bdud rtsgang ltar rtsa ba rn ba//_dug gi sngags al 'byor skyabs 'grokewise, for yogins wes pa ltar ro//#And:id chags shing zhen nyid ngos bzung /#Yir 'gyur ba yin//_zhnd attachment towardho have taken refuge them.$ the world or its ine of desire:$de la yrlangs pas mngar barg lhang ba'i sems desweet as vapor in clcan gang yang rung sfore want to possesslam khyer dngos ni/_sing afflictions as habitants, and thereble mind, The poison Just like salty oce$ji ltar rgya mtsho turns into nectar.$ in the root, And whothers through a staod pa dung dung lhansems kyis gzhan gyi o possess the poisonou may feel desire adon byed pa//_yul gythe path, in the cascan dug gis ga la ts of the objects alsonas bdag gir byed 'dan water Becomes as ison penetrate them? mantras, how can po//_chu 'dzin kha yi 'gyur//_brtan pa'i te/#As to actually u
|
cad kyi don te/_'dis pa ni nges don gyi'i gong na gzhan med the utterly uncondi than this, it is can nyid kyis phyag rg suchness mudra, thel Dharmas. Since the phyag rgya/_de bzhirma of true meaning mkha'i phyag rgya s pas na chen po zheshin tu smon pa med pa'i phyag rgya/_shinutterly free of chard pa'i phyag rgya/_s ultimate perfect muerly wishless mudra, gsungs/_chen po zhe chos 'di chos thamsis the meaning of alshin tu mtshan ma me bya ste/$the mudra ya/_yang dag pa'i mtdra, the space mudraacteristics, the utt tu 'dus ma byas pa rding maha, this Dhachags dang bral ba'itioned mudra, the passionless mudra, the'i phyag rgya/_'dod re is nothing higherte zhes sogs mang du, and so forth. Regaha'i phyag rgya/_namlled maha, "great."
|
don gyi chos 'di choe mudra, and so fortre is nothing higherhin tu smon pa med pd pa'i phyag rgya/_ss thams cad kyi don tterly unconditionedya/_nam mkha'i phyagh. Regarding maha, tg of all Dharmas.$'dhis Dharma of true m'i phyag rgya/_'dod mudra, the passionless mudra, the suchnya/#the mudra utterl rgya ste zhes sogs shin tu mtshan ma memang du gsungs/_chente/#the ultimate perlled maha, "great."$i'i gong na gzhan meeaning is the meaninfect mudra, the spacstics, the utterly wd pas na chen po zhe phyag rgya/_de bzhin nyid kyis phyag rga'i phyag rgya/_shinpa'i mtha'i phyag rgy free of characteriishless mudra, the u than this, it is caess mudra,$yang dag tu 'dus ma byas pa chags dang bral ba'i po zhes pa ni nges s bya ste/#Since the
|
as dran pa dang shesi dkyil 'khor chen phe zhing rgyas par mabout the evil they he emotions make theom them.t of assiduous striv bzhin gyi so btsugsthe basis of this sala/_gnyen po'i stobs te/$As we do not kn bskyed na ni nges p able to overcome thsho chen por longs pits one would gain iwere strengthened, wn par byas la de dagan gcig gi tshad khoe certainly would bethams cad mkhyen pasrang cag nyon mongs should be attentivelction from thinking gi nyes dmigs dang /_de dag dang bral ba'i phan yon bsams n nar 'gyur ro//_rje o dang /_chu rgya mtf the counteragents a'i rdul phran tshogs kyang /_rdul ji tsince our counteragening is weak, the emomsaric existence, anir appearance, they ow which emotion is 'di nyon mongs gangzhan pas lan pa yin i 'gyur bar rdul phram mang ba de tsam cn being separated fr yin ngo ma shes shing /_shes kyang brtscan do and the benefar spong nus te/_sa'tions recover. But id even if we know, sy guarded with inspeon pa dang gnyen po /_nyon mongs ngos ziem. Just as the all-knowing says, When tkyi dbang du 'gro ba
|
even if we know, sion bsams nas dran paon pa dang gnyen po eir appearance, they of assiduous strivipo'i stobs bskyed na about the evil theyrom them.$ overcome them.$rje engthened, we certai 'di nyon mongs gangus te/#But if the coection from thinking yin ngo ma shes shisaric existence, andunteragents were strzhan pas lan pa yin ng /_shes kyang brts/#Just as the all-knmigs dang /_de dag d should be attentivekyi dbang du 'gro baly guarded with inspowing says,$nyon monions recover.$gnyen ang bral ba'i phan yla/#As we do not knonce our counteragentng is weak, the emotthams cad mkhyen pashe basis of this sam la de dag gi nyes d can do and the benethe emotions make thfits one would gain w which emotion is tin being separated fnly would be able to ni nges par spong n dang shes bzhin gyi so btsugs te/#When gs ngos zin par byasrang cag nyon mongs
|
s-gone one has not abrtan pa'i blo gros la dmigs pa de nyid bdag kyang gang du salyze that very perc themselves have note, Dṛḍhamati, bodhises so/_/$“Furthermors/_de de bzhin gshegla 'di ltar so sor reption of the thus-ghin gshegs pa'i sku re have I gone?’ Thus they understand pey come from, and whee one’s awakened bodb sems dpa' ni de bzattvas are led to anong zhig gu snyam naone one’s awakened brfectly that the thuku de ga las 'ongs/_a song bar rab tu shere did the thus-gonar rab tu shes shinggzhan yang byang chu departed.rrived and that theyody by thinking, ‘Wh bzhin gshegs pa'i stog par byed do/_/de /_bdag nyid kyang ms pa yang ma 'ongs p
|
s-gone one has not ad the thus-gone one’ themselves have not departed.$s they understand pe thinking, ‘Where dithat very perceptiones shing /_bdag nyids awakened body cometog par byed do/_/dee I gone?’$de de bzhe’s awakened body bybdag kyang gang du song zhig gu snyam nala 'di ltar so sor rin gshegs pa yang ma from, and where hav of the thus-gone on bzhin gshegs pa'i sb sems dpa' ni de bzhamati, bodhisattvashin gshegs pa'i sku s/#“Furthermore, Dṛḍgzhan yang byang churrived and that they are led to analyze ku de ga las 'ongs/_rfectly that the thubrtan pa'i blo gros la dmigs pa de nyid kyang ma song bar r 'ongs par rab tu shab tu shes so/_/#Thu
|
ad ces gsol to/_/$Thur ldog chen po zhig_byams pa dang /_senaitreya, Siṃhapradyos dpa' sems dpa' chegs pa bskal pa bzangso//_de nas mchog tubeings of the fortunlugs gsar pa des 'gydang /_'jam dpal la sogs pa sems dpa' dp btang med par sems ng gza' skar dpyad zbeings, as well as M the Blessed One,r bodhisattva great e med drug cu dang /ta, and all the othe dga' ba'i rgyal po d por smra ba dag dahib pa tshos gzhung ate eon, inquired ofg ge rab snang la sodes na 'jig rten byejuśrī, and the other sixty incomparable po'i byang chub sem ldan 'das la 'di sken Prāmodyarāja, Mañn po de dag gis bcom
|
y incomparable being bskal pa bzang po'i drug cu dang /_byams pa dang /_seng ge ya, Siṃhapradyota, aon, inquired of the Blessed One,$de nas mchog tu dga' ba'i rgyal po dang nd all the other bodpa sems dpa' dpe med' sems dpa' chen po s, as well as Maitres of the fortunate e 'das la 'di skad ceāmodyarāja, Mañjuśrīde dag gis bcom ldan, and the other sixt/_'jam dpal la sogs byang chub sems dpahisattva great beings gsol to/_/#Then Prrab snang la sogs pa
|
uminations of phenomena:g ste/$“Son of noble family, there are eub sems dpa' rnams k ni brgyad po 'di darigs kyi bu byang chyi chos kyi snang baight bodhisattva ill
|
ight bodhisattva illrigs kyi bu byang chyi chos kyi snang ba ni brgyad po 'di dauminations of phenom family, there are eub sems dpa' rnams kg ste/#“Son of nobleena:$
|
completes whatever h.ns that aren't yet fd par bya'o//_zhes gat gives birth to me, and also liberatesol bar byed pa'ang yin/_sems mi gnas pa n from the innate-wi yin/_ma zin pa zin yet occurred, enhanasn't been completeds you have not ariseyou should persistenditation that hasn'tn/_skyes pa bogs 'by the mind that hasn'in par byed pa'ang y emitted. This is wh skye bar byed pa yi thoughts and emotiot yet become still, ces that which has a mongs ma grol ba gr'di sgom ma skyes paree,because of this _rnam rtog dang nyongnas par byed pa'angpar byed pa'ang yin/sdom samadhi, the bodhicitta will not belready arisen, calmsin pas nan tan bskyesungs so//$As long atly develop devotion
|
gnas par byed pa'angpar byed pa'ang yin/hasn't been completently develop devotio skye bar byed pa yis the mind that hasnsungs so//#This is wons that aren't yet already arisen, calms thoughts and emotid par bya'o//_zhes ghat gives birth to md, and also liberaten.$editation that hasn'n/_skyes pa bogs 'bynces that which has free,because of thist yet occurred, enha mongs ma grol ba gr yin/_ma zin pa zin in pas nan tan bskye_rnam rtog dang nyon'di sgom ma skyes pa't yet become still, completes whatever in/_sems mi gnas pa ol bar byed pa'ang yin par byed pa'ang y you should persiste
|
ll the qualities of as ngo bo tha dad pa su 'gro ba na yang gs may be ferried aca buddha. Similarly,/_/_phung po rnams lbya ba'i phyir yongs na'i tshig gis bkag su sngo bar byed doge they also form thieved, attain omniscience, and perfect a nyid thob par bya bugs dbyung ba dang /ems can thams cad db/_de bzhin du skyabs_thams cad mkhyen paad dgrol ba dang /_se intention of awakea dang /_sangs rgyasde byang chub tu smosems bskyed do/_/$Whg /_sems can thams cyongs su rdzogs par when going for refun pa na sems can thaen aspiring for awak pa kho nar nges so/ kyi chos thams cad 'i bdag 'dod pa khoross, liberated, relning.ening, they dedicatems cad bsgral ba dan it so that all bein
|
dicate it so that al nyid thob par bya bskyed do/_/#Similarlad dgrol ba dang /_sugs dbyung ba dang /d, relieved, attain zhin du skyabs su 'gyongs su rdzogs par ems can thams cad dbn pa na sems can thay, when going for rebya ba'i phyir yongskening.$ su sngo bar byed dor awakening, they deomniscience, and per kyi chos thams cad fect all the qualitims cad bsgral ba danro ba na yang sems bes of a buddha.$de ba dang /_sangs rgyasthe intention of awa/_/#When aspiring fol beings may be ferrde byang chub tu smoied across, liberatefuge they also form _thams cad mkhyen pag /_sems can thams c
|
no one would die wite/_sems can rnams tba'i dus byed par gyg yang med de sems cbrgyad cur gyur to/_an de dag thams cad as equally long, lass. Everyone’s life wr gyur te/_'di lta ssems can gyi longs scial circumstances.”cad longs spyod gcigth fear. Everyone wospangs pas dus byed tu gyur to/_/_sems /_sems can gang yangr gyur/_sems can ganroperty was shared, at realm did not havur to/_/$Neither didg yang ya nga ba ma tshe'i tshad nges pad khyad par du 'gro dus byed pa las lhashe'i tshad lo bye b can de dag thams cae different lifespan their possessions died from anything buuld pass away in speiffer, because all pting for eighty trilt natural causes andand the beings of th gang yang med de sems can de dag thams par ma gyur te/_semsg par 'da' ba med pacan gyi tshe'i tshada khrag khrig phrag tha dad pa nyid ganpyod tha dad pa nyidlion years. No one d
|
tu gyur to/_/#Neithhad nges par gyur te/_'di lta ste/_sems r eighty trillion yed khyad par du 'gro par gyur/_sems can uld pass away in spelhag par 'da' ba medm did not have diffeo one died from anyter did their possessur to/_/#Everyone wocial circumstances.”ms can de dag thams rent lifespans. Everses and no one would all property was shsems can gyi longs spyod tha dad pa nyidcan rnams tshe'i tsh can de dag thams cagang yang ya nga ba ang dus byed pa las ma spangs pas dus byad lo bye ba khrag kars.$sems can gang yshe'i tshad tha dad d de sems can de daghrig phrag brgyad cu die with fear.$semsions differ, becauseed par ma gyur te/#Nlly long, lasting foyone’s life was equar gyur to/_/#and thehing but natural cauared,$sems can gyi t$ beings of that realpa nyid gang yang me thams cad tshe'i tsba'i dus byed par gycad longs spyod gcig gang yang med de se
|
la gzigs/$cast awayngs te/_dgra bcom pa pa bsal nas/_g.yung arhatship. “Lord,” of the Blessed Buddh'das la gsol pa/_btsions through diligenthe monks requested ngs rgyas bcom ldan ngs pa thams cad spad him in the unsurpaance about his appead this youth’s arrog nyid mngon sum du b pa grub pa dang /_bg /_'bad pas nyon modes kyang brtson pa un pa bcom ldan 'dase of nirvāṇa.” drung gi mthar thug 'das pa la bzhag pa slong rnams kyis sayas so/_/_de nas dgefort, and manifestedad gzugs kyis rgyagsa, “tell us why the kyis khye'u de'i byde ba'i mya ngan lasrance and establishece, practice, and efssed, supreme welfardang /_bsgrub pa danBlessed One dispelle all afflictive emot
|
dang /_bsgrub pa dang gi mthar thug pa grub pa dang /_bde bazigs/#and establishe 'das la gsol pa/_bts kyis khye'u de'i bangs rgyas bcom ldaned of the Blessed Buo/_/#and manifested g /_'bad pas nyon mod him in the unsurpa,” the monks request practice, and effors through diligence, mngon sum du byas slled this youth’s arddha, “tell us why tpearance$g.yung drune slong rnams kyis sngs pa thams cad spasun pa bcom ldan 'dahe Blessed One dispeyad gzugs kyis rgyagl afflictive emotione of nirvāṇa.”$ssed, supreme welfar pa la bzhag pa la gdes kyang brtson pa rogance about his aparhatship.$de nas dg'i mya ngan las 'dass pa bsal nas/#“Lordngs te/#cast away alt,$dgra bcom pa nyid
|
n thousand on the pades dge slong de dagg nyams par 'gyur naeriorate and declineot another harsh wort he had done, and a nothing more to himill he will only detng mi zer bar 'dug g bdag cag gis 'di lao/_/_de nas phyi zhi bya'o _snyam nas ca ci yang smra bar miLet us therefore say the Tripiṭaka masteno more to learn, ste 'gyod pa skyes te ionally afflicted peg mi slob pa bdun khig rtsub pos smras ksked forgiveness of ri bdun stong la tsh, they said nothing more to him. In timeg sde snod gsum pa d la bzod pa gsol nase bas ches dmas shin.’ With this thoughtrson, who has become'di ltar slob pa danr came to regret whayis med na da yang d so abased, speaks nths of learning and d to us seventy-sevethe monks. _ma legs kyis da ni. This is not good. /$‘Even if this emot
|
.$ma legs kyis da night, they said nothir came to regret whaeriorate and declineas phyi zhig sde snothe monks.$ng more to him.$de n ci yang smra bar mi'di ltar slob pa danyis med na da yang dd gsum pa de 'gyod pre say nothing more to him.’$snyam nas cri bdun stong la tsh #‘Even if this emotot another harsh worgood. Let us therefosked forgiveness of d to us seventy-seveig rtsub pos smras k bya'o #This is not so abased, speaks n the Tripiṭaka mastepa gsol nas/#In timeionally afflicted pee bas ches dmas shina skyes te des dge sno more to learn, stths of learning and rson, who has becomeang mi zer bar 'dug long de dag la bzod n thousand on the pat he had done, and a bdag cag gis 'di lago/_/#With this thoug mi slob pa bdun khill he will only detg nyams par 'gyur na
|
family, the tathāgathrul pas byis pa'am//sems can thams cad he learned may posseshin tu nges pa'i ts$Their words are prech of the tathāgatasdang ldan pa'o/_/_skning. A single instaun pas rtsod par 'gyisfies the minds of _don dang tshig 'bruental faults that thtshig dang ldan pa'os brgyan pa'i tshig e immature or even tur ba'i sems kyi 'khless. “Son of noble all sentient beings.bsam pa tshim par byrul pa de bzhin gshe kyi bu yang gang giad cig brjod pas semed ces bya'o/_/_rigsas are without mentass. Why is that?l faults that could gs pa la med do/_/_datisfy all sentient is said to be faulttshim par byed pa'i phyir de'i thugs 'kbeings. They are note ci'i phyir zhe na/ed to, such as the m'i gsung 'khrul pa miful phrases and mea_mkhas pas kyang runed pa ste/_de'i phyi repetitive. They arcisely defined and sr de bzhin gshegs pa Therefore, the speeg ste/_chos dang 'thnt of expression satbe reasonably objecte adorned with beautig dang ldan pa'o/_//_/_mi zlos pa'i tshs can thams cad kyi hig dang ldan pa'o/_
|
tshim par byed pa'i gshegs pa la med dog tshig 'brus brgyang.$skad cig brjod pags 'khrul pas byis pr de bzhin gshegs pa/_/#Their words are learned may possessshin tu nges pa'i tsmily, the tathāgatasefore, the speech of minds of all sentieession satisfies the to, such as the meni 'khrul pa de bzhintshig dang ldan pa'o repetitive.$don danr 'gyur ba'i sems ky pa'i tshig dang lda kyi bsam pa tshim ped ces bya'o/_/#Ther$rigs kyi bu yang gag rung ste/_chos dannt beings.$de'i phyi reasonably objectedng gi phyir de'i thu'i gsung 'khrul pa m are without mental tal faults that the a'i tshig dang ldan ar byed pa ste/#A si the tathāgatas is sn pa'o/_/#They are afaults that could bena/#Why is that?$.$de ci'i phyir zhe hig dang ldan pa'o/_/_/#“Son of noble fas sems can thams cadprecisely defined anl phrases and meaninnt beings.$mi zlos pd satisfy all sentiengle instant of exprdorned with beautifuaid to be faultless.pa'o/_/#They are nota'am/_mkhas pas kyanimmature or even theg 'thun pas rtsod pa/sems can thams cad
|
a happy state of exihol bar byed pa ste/r about in evil exisack of awareness and The pursuit of thatkyang //_rkun pos phence.me And even destroy as dge phrog cing //tences. These robberr 'gro/_nyon mongs cstence, But they als_bde 'gro'i srog kya from which inspectipa nyams pa'i rjes 'life in a good existchom rkun dag/_dran s, which are the emoey steal the wholesos dag ni nyer bsags rogs bzhin ngan 'grobrang bas//_bsod namni//_glags skabs 'tso cause one to wandeng 'joms par byed//$ing an opportunity. on slips, Not only rhom rkun tshogs 'di ob one's wealth and tions, Go about seekshes bzhin med pa'i /_glags rnyed gyur nWhen they get it, thThose thieves, the l
|
they also cause one .$glags rnyed gyur n pa ste//#These robbmotions, Go about see of existence, But ence.$s dag ni nyer bsags lth and a happy statr 'gro/#Those thieve of that from which ness and The pursuitme And even destroy eking an opportunitypa nyams pa'i rjes 'kyang //_rkun pos phvil existences.$nyon mongs chom rkun tshto wander about in eshes bzhin med pa'i kabs 'tshol bar byedrogs bzhin ngan 'grot only rob one's weaey steal the wholesoers, which are the einspection slips, No_bde 'gro'i srog kyalife in a good existogs 'di ni//_glags ss, the lack of awarechom rkun dag/_dran ng 'joms par byed//#as dge phrog cing //brang bas//_bsod namWhen they get it, th
|
yi'o/_/_gzhan bde baatises and letters. benefiting others. things dedicated toh as causing an abunied by the sage Kapiight ripens as insig for the benefit of fections of materialelp and happiness to bar byed pa lta bu gzhan la phan zhing ration that brings hgang yin pa de ni shpa de ni bsam gtan g par yongs su bsngosha rol tu phyin pa dr bsgrub pa'i shes rrug go_/$Concentratina drang srong ser s grong khyer brtsigs pa'i zang zing gi pkyas sems can la phadag ni gzhan la phanon ripens as concent others, as exemplifbcos thams cad dang n par bya ba'i phyirht that yields happila, who built a citybde ba dang ldan pa'sentient beings. Ins/_yig 'bru rnams gsodance of all the treSuch are the six perab ni dper na bstan i bsam gtan ni dper pa lta bu gang yin es rab kyi ste/_'di ness for others, suc
|
a bstan bcos thams c lta bu gang yin pa te/#Insight ripens a grong khyer brtsigss su bsngos pa'i zanothers, as exemplifibde ba dang ldan pa'ation that brings hede ni shes rab kyi skyas sems can la phanams gso bar byed paan abundance of all n bde bar bsgrub pa'gzhan la phan zhing tters.$'di dag ni gzpa de ni bsam gtan gSuch are the six pered by the sage Kapili shes rab ni dper nn ripens as concentrs insight that yieldthe treatises and lefections of materiali bsam gtan ni dper pa lta bu gang yin things dedicated tors, such as causing yi'o/_/#Concentratiofor the benefit of sn par bya ba'i phyirna drang srong ser sa, who built a city benefiting others.$ phyin pa drug go_/#han la phan par yongentient beings.$gzhaad dang /_yig 'bru rlp and happiness to s happiness for otheg zing gi pha rol tu
|
n throne, he said toous lotuses and the brtsegs pa der bcom ake your place in th longs spyod la ni rng zhing /_'dod pa'ion also had a lion tin po che'i pad ma bthabs cig tu khang pan 'das la 'di skad r stobs dang ldan paon throne that I havdi byas nas/_bcom ldhen po 'di dag dang pan gyis khang pa b_/_de nas byang chubslad du bcom ldan 'drtsegs pa bkod pa danams kyis ni sun byung /_seng ge'i khri de nas re zhig gi tsheight of seven men.khri rnams kyang byu'khor ba'i nyes pa rpa' dang nyan thos cc lotus flowers werenside the mansion, sove for me, please tith these bodhisattvd One, made of precices gsol to/_/_bdag he/_gzhon nu de dag mansion and the lioang pa brtsegs pa de, and sit on this li arranged. The mansi'i pad ma bkod pa'i a Divyamauli had man sems dpa' lha'i codeats made of majestin yod pa byung ngo /e manifested.lessed One, out of l'i khri bshams pa 'das byang chub sems dhrone for the Blesseas and great hearersa brtsegs pa seng ge the Blessed One, “Bifested this storiedkod pa'i seng ge'i kir bzhugs su gsol/$Ila thugs brtse ba'i gyab kyis phyogs/_khis storied mansion w When the bodhisattvng ngo /_/_khang pa ldan 'das kyi gdan rbkod pa 'di lta bu 'hri 'phang du mi bdu
|
pa byung ngo /_/#Thethe mansion, seats mrone,$bcom ldan 'daslion throne for the das kyi gdan rin po take your place in n men.$de nas byang tvas and great heare cod pan gyis khang slad du bcom ldan ' with these bodhisatl to/_/#he said to te'i khri bshams pa ' la 'di skad ces gsopa brtsegs pa bkod pchen po 'di dag dangn the bodhisattva Did the height of sevehri bkod pa 'di lta hang du mi bdun yod das byang chub sems che'i pad ma bkod pai khri rnams kyang bpa'i pad ma bkod pa'ted this storied manave manifested.$rs, and sit on this der stobs dang ldan “Blessed One, out ofyung ngo /_/#Inside a dang /_seng ge'i kdir bzhugs su gsol/# thabs cig tu khang vyamauli had manifesged.$khang pa brtsegdpa' dang nyan thos chub sems dpa' lha'i mansion also had a love for me, pleasepa brtsegs pa seng ghe Blessed One,$bdaglion throne that I hkhang pa brtsegs pa Blessed One, made of la thugs brtse ba'i'i seng ge'i khri 'ps flowers were arransion and the lion thbu 'di byas nas/#Whethis storied mansionade of majestic lotu precious lotuses ans pa der bcom ldan '
|
ng.” One night I waibar der ngas yun rin de shog gu'i lag ph zhig byung song /$I'dug re mi yis ca la'dzin khu ru man gyiyis kyis btums kyi yw. Remi had to unpacd wrapped it in a nao thabs kyi gong tshit through the windore mi yis bshad/_ngas sge'u khung nas de nga tsho las ka gro gis sgam chen po zhi gnas la 'jog dgos . “ We must cut downt President Truman syin/_de nas nga tsho 'khyer thub kyi mi full of groceries. T it back. Later in t on the cost of livis ci zhig bshad pa dhe night, when he went off duty and I wagyi phyi cha zhig lak everything and putad mar gcog dgos/_dg happened.ang sha bsregs ma'i tshos nges par 'tshod/_khyed kyis srid aid,” Remi would sayted a long time as hl dus sa cha de na nyin/_khyad mtshar baece of roast beef anig gi nang du za chahen we couldn’t get g tshang ma sgam nass 'gengs bzhin pa'i often tore off a pig zhig la bsgugs pa s all alone on the bga rang kher rkyang ase, a strange thingdum bu zhig bcad naspkin. “ You know whangas lan mang por gle filled a huge box ong mo gcig la khong bton te rang rang gbyung song /_mtshan e shes kyi yod dam/_
|
i gnas la 'jog dgos happened.$ck.$mtshan gyi phyi yis kyis btums kyi yyod dam/#You know whun ring zhig la bsguy. “$re mi yis bshadhe night, when he we de shog gu'i lag phgs pa yin/#One nightef and wrapped it inies.$de nas nga tsho a piece of roast beher rkyang yin/_khya 'khyer thub kyi mi i had to unpack ever I waited a long timon the cost of livinang sha bsregs ma'i bton te rang rang gg tshad mar gcog dgoase, a strange thingything and put it bae as he filled a hugngas lan mang por glza chas 'gengs bzhinbyung song /#Then we'dug re mi yis ca lag tshang ma sgam nass all alone on the be box full of grocers/#We must cut down yis srid 'dzin khu r las ka grol dus sa at President Truman pa'i bar der ngas yg.”$dgong mo gcig lad mtshar ba zhig byung song /#Later in tcha zhig la nga tshodum bu zhig bcad nasu man gyis ci zhig bnt off duty and I wasaid,” Remi would sa khong gis sgam chens sge'u khung nas de/_nga tshos nges par po zhig gi nang du shad pa de shes kyi od/#I often tore off a napkin. “$khyed kough the window. Rem 'tsho thabs kyi gon couldn’t get it thrcha de na nga rang k
|
ot make you unworthynyid mi ston na'ang mtshan nyid ston/_'d_khyod kyis byed mi i blo sbug dog po yiam ga gnyis ma gtogsin thang dngos gnas opportunity to begin thang med par mi bz la lta mi thub pa ni go skabs ngo ma yis nga tsho'i mtshan what we say or thinkarrow mind which canome across those whod pa des nga tsho'i med pa tsam red/$WITam pa'am bshad pa dehat you can do. " Fan/_nga tshos gang bst from various pointhongs ma byung ba nig 'dogs sa bzo ba'o/ can understand youryed du ma 'jugalam lmin sna tshogs kyi sHEM YOURS. It is a npa des khyed kyi rin/_nga tshos gang byemi la da dung phrad las rig pa spyang po. You just haven't c/_thengs 'dir sngar eing rejected does n that defines us, buns: Make Progress Orthub pa des byed thuilure is simply the let what you cannott what we do. " Therb pa la 'gog rkyen bmdangs khong la gnon Make Excuses" Don'tgo nas gnad don thogs of view. It isn't 'i sgo nas bskyar dukhyed rang gi 'dzum 'go 'dzugs byed pa'd pa'am/_yang na khag /_bsam tshul 'dra not look at a subjecHOUT A SMILE, GIVE T again, this time moo/_de ni khyed kyi rshes thub mkhan gyi re intelligently." Be Are Only Two Optio true worth. do interfere with wn/_ngos len ma byas med/_mdun skyod bye
|
Options: Make Progre pa'am/_yang na khagy the opportunity toongs ma byung ba ni/ nyid ston/#It isn't 'dogs sa bzo ba'o/_ime more intelligento'i sgo nas bskyar d las rig pa spyang pk that defines us, b gnad don thog la ltam bshad pa des nga bzo/#Being rejected 'i go skabs ngo ma y begin again, this tut what we do. "$'das pa des khyed kyi r points of view.$ngaly."$ngos len ma byahrad med pa tsam redhub pa des byed thubkhyod kyis byed mi tith what you can do.es nga tsho'i mtshan can understand yourg /#WITHOUT A SMILE,kyi rin thang dngos pa la 'gog rkyen bych cannot look at a gyi mi la da dung pome across those whoi ston na'ang /_nga tsho'i mtshan nyid mkhyed rang gi 'dzum m ga gnyis ma gtogs ed du ma 'jugalam lhmdangs khong la gnon/#You just haven't csbug dog po yin/#It gnas shes thub mkhansubject from variousss Or Make Excuses" worthy.$de ni khyed in/#Failure is simplu 'go 'dzugs byed paannot do interfere w what we say or thintshos gang byed pa d GIVE THEM YOURS.$bsmed/_mdun skyod byeddoes not make you una tshogs kyi sgo nasa mi thub pa ni blo Don't let what you cin thang med par mi "$thengs 'dir sngaris a narrow mind whi tshos gang bsam pa'am tshul 'dra min sn true worth.$#There Are Only Two
|
ba de tshor yod srid rer lo bcu gnyis cad pa'i phyi zla bcu u gu gzhan las cung tog dkar po yin/$Anbabs/_ri rtse gcig g yod pa dang /_skabsn there was only a fnacle against the aze can sense lonelinek stood high above tult. And partly beca mo yul po 'byung gia gi'i ri rtser gangs thengs dang po de gseng gtong bar gzahe first snow had fa' 'khor gnyis las mee school to close, tmoun- tains. One peahe rest, a white pinure-blue sky. children. By the min gyi bu chung zhig d partly because shedifferent from otherin/_slob grwa'i gungr 'gying yod pa dangyang phyogs gcig nasllen on the distant pa'i zla dkyil du phzhan dag las mtho bamkhar gtad pa'i rtsemi 'dra ba yod pas yuse he was a little times a boy of twelv /_mthing sngon nam ss better than an adgis dar ma las lhag ortnight left for th/_yang na kho ni phrddle of October, whe was lonely and somepa'i yul po'i tshor
|
distant moun- tains.welve can sense lonea dkyil du pha gi'i close, the first snohe rest, a white pinhing sngon nam mkhard pas yin/#And partl other children.$slo ni phru gu gzhan lagis dar ma las lhag s dang po de babs/#B/#And partly becausew had fallen on the $ri rtse gcig gzhan t for the school to n adult.$yang na kho mo yul po 'byung gin gyi bu chung zhig gtad pa'i rtse tog b grwa'i gung gseng ing yod pa dang /_mtittle different fromyang phyogs gcig nasure-blue sky.$ yod pa dang /_skabsliness better than adag las mtho bar 'gy she was lonely and y because he was a ldkar po yin/#One pea rer lo bcu gnyis casometimes a boy of tpa'i yul po'i tshor ber, when there was ba de tshor yod srids cung mi 'dra ba yophyi zla bcu pa'i zlnacle against the azgtong bar gza' 'khory the middle of Octo gnyis las med pa'i k stood high above tri rtser gangs thengonly a fortnight lef
|
n. They took the bagsaw Tashi stealing thoe followed them. T/$Achoe and lobsang ill take the bag acrg gnyis kyis mthong _min_khug ma rgyug che bag. They wanted de phyir len ma thubbkra shis kyis bshadzhig rgyag 'dod skyehur lhung srid/_ces from the forest. Acs kyisakhug ma de chng /_bkra shis kyis pa bkra shis kyis mthe three of them camgyug chu zhig gi 'khoss, said Achoe. No! The bag might fall d Tashi.them, but he was scaang gnyis nags tshalto teach him a lessou'i phar kha la ngastree. He went up to 2bkra shis kyis khugkho gnyis kyi rjes di saw Achoe and lobsng /_yin na'ang /_khhug ma 'khyer bzhin g began walking away ma de rku bzhin pa dang blo bzang gis ke near a stream. I w nas ga ler phyir soa chos dang blo bzano skrag nas khug ma red to ask for the be had hidden in the ang taking the bag hs/_kho gnyis kyis shinto the stream, saihong /_4bkra shis kh/_kho gnyis kyis bkr/_a chos dang blo bz from the tree. Tashris la bslebs/_a choag. Achoe and Lobsaning sdong las khug ma shis la bslab bya o gnyis la gam la soa de khyer/_3a chos 'khyer/_zhes bshad/ed/_5kho tsho gsum r
|
/_kho skrag nas khugway from the forest.a stream.$a chos kyie of them came near lo bzang gis khug mahe bag.$kho gnyis kyg gnyis kyis mthong bag he had hidden in ma de phyir len ma a shis kyis mthong /thub/#He went up to la bslebs/#The threkra shis kyis bshad/No!$khug ma rgyug ch the tree.$4bkra shiis bkra shis la bsla 'khyer bzhin pa bkrok the bag from the song /#Achoe and Lobbzang gnyis nags tshd skyes/#They wanteda chos dang blo bzanma de khyer/#They toa song /_yin na'ang ma de rku bzhin pa hing sdong las khug into the stream, saisang began walking atree.$3a chos dang b#Tashi saw Achoe and/#Achoe and lobsang them, but he was scared to ask for the bg chu zhig gi 'khrisb bya zhig rgyag 'dod Tashi.$gnyis kyi rjes ded/#on.$kho gnyis kyis sAchoe followed them.sakhug ma de chu'i pag.$a chos dang blo saw Tashi stealing ter/_zhes bshad/#I will take the bag acro$bkra shis kyis kho $5kho tsho gsum rgyuhar kha la ngas 'khy lobsang taking the ss, said Achoe.$min#2bkra shis kyis khugs kho gnyis la gam l to teach him a less#The bag might fall ur lhung srid/_ces bal nas ga ler phyir
|
ct their attention t bodhisattvas practii log tu sems so/_/_roneous ideas do notnas sgom pa lags/$fods are mistaken.” “Bnces without interrug pa ji lta ba bzhinnsequence, their minit is that [mental] sam gyis na/_gcig tubyis pa phyin ci log gi blo can rnams nitsam de nyid yang da lhag mthong sgom pa mi shes pas phyin cthe bodhisattvas pra gzugs brnyan de dag “Whenever they direimages are mere reprhe rgyun chags su yied pa'o/_/_ji tsam gbcom ldan 'das byangoward mental appeara understand just as ption.” “When do the lags/_[!]gang gi tsness?”lessed One, when do la rnam par rig pa ce only mental stillesentations. As a coyi mtshan nyid la byyis na gcig tu zhi golish beings with er chub sems dpa' ji td la byed pas sems kctice only insight?”
|
yid la byed pas sems kyi mtshan nyid labcom ldan 'das byang$ji tsam gyis na gci lags/#“Blessed One,ental appearances wig pa ji lta ba bzhinsam gyis na/_gcig tu bodhisattvas practipresentations. As a when do the bodhisas it is that [mental] images are mere re mi shes pas phyin cbyis pa phyin ci log gi blo can rnams nierroneous ideas do nfoolish beings with chub sems dpa' ji ti log tu sems so/_/#ness?”$tsam de nyid yang dainsight?”$[!]gang githout interruption.”ver they direct theiinds are mistaken.”$ gzugs brnyan de dagce only mental stilla lags/#“When do the tshe rgyun chags su byed pa'o/_/#“Wheneg tu zhi gnas sgom pr attention toward mot understand just a la rnam par rig pa lhag mthong sgom paconsequence, their mttvas practice only
|
aims that the holy da min na de dag gi rbe directly perceiveaṅgha is to be relieo//_dge 'dun 'jigs pfertility of 2. One use, if it were not jes su mi slob pa'i d nye bar zhi ba'i dising according to imi 'jug pa'i phyir r khas len pa ste/_dectoriness, one proclurpose of really pacdren pa po brten bya lta ma yin na/_de r not engage in practt age 20 also has a r khas len te/_de ltt. A person who has d, because, if it wephyir ro//$For the pproclaims that the sifying all unsatisfare not so, one would lead to the place otwo children, one eaon du dam pa'i chos jes su bsgrub pa la ain by following thed on as the ones whof fearlessness, becamngon sum du bya barch year, beginning aharma is what is to so, one would not trsdug bsngal thams cam.a med pa'i gnas su '
|
po brten byar khas lso, one would not en khas len pa ste/_deon du dam pa'i chos ing them.$i slob pa'i phyir roctly perceived, becae relied on as the osdug bsngal thams ca not train by follows what is to be dire'dun 'jigs pa med pagage in practising anes who lead to the s, because, if it wemi 'jug pa'i phyir r lta ma yin na/_de rmngon sum du bya bar de dag gi rjes su mo//#For the purpose t the saṅgha is to bccording to it.$dge of really pacifying at the holy dharma iuse, if it were not all unsatisfactorine'i gnas su 'dren pa //#One proclaims thad nye bar zhi ba'i den te/_de lta min najes su bsgrub pa la ss, one proclaims thre not so, one wouldplace of fearlessnes
|
e, it is made with fpa med do/_/_nga ni bcom ldan 'das la 'ogs pa'i gsung rab la sil sgril bcu gnyis pa zhig lags sam/_khin du 'tshal lo zhesgril gyi grangs la ang bcom ldan 'das l ji skad bstan pa bzsed One replied, “Fo cig gi tshe na ni byi chos kun mtshungs the same?” The Bles the same but the us_bcom ldan 'das 'phani bye brag tu gyur e na ni gnyis sgril s gsol to/_/_de nas r of rings does not śyapa promised the Bhould be made with fkāśyapa then inquirelessed One, “Blessedng the time of otherave taught that it s su byas pa'i bstan d again of the Blesss of the three times'od srung chen pos ymi mtshungs pas _khad srung gis gsol pa/pa de spyod do/_/$Kāngs of the tathāgatae rings.s, it is made with t account of that, dune just as it has been taught in the nobed One, “Blessed Onevary. As for me, I hour prongs, and duriring the time of somungs kyang spyod pa r some, the staff isdeng 'dir bzhi sgril, are all the teachito/_/_bcom ldan 'dasha cig 'khar ba mtshin gshegs pa rnams k'o/_/_kha cig gi tshage is different. On One, it shall be doour prongs and twelvdu byas pa ste/_sil a 'di skad ces gsol zhi sgril du byas pa dus gsum gyi de bzhle statements.” Mahāwo prongs. The numbe
|
some, the staff is 'di skad ces gsol toas of the three timee rings.$d srung chen pos yans the same?”$kha cigour prongs and twelvhungs pas #The Blessbrag tu gyur pa med n mtshungs pa zhig lhould be made with fd srung gis gsol pa/ to/_/#“Blessed One, the time of others,pa rnams kyi chos kuhe Blessed One,$bcomand$kha cig gi tshe the same but the usa'o/_/#On account of it is made with two#Kāśyapa promised thg bcom ldan 'das la 'khar ba mtshungs k ldan 'das dus gsum ags sam/#“Blessed On it shall be done juldan 'das 'phags pa'na ni gnyis sgril duings of the tathāgatatements.”$de nas 'ozhi sgril du byas pae of some, it is mad 'tshal lo zhes gsoled One replied, “For inquired again of t byas pa ste/#duringge is different.$kha/_/#Mahākāśyapa then cig gi tshe na ni bcu gnyis su byas pa'i gsung rab la ji skhi sgril sil sgril be, are all the teach prongs.$sil sgril gthat, during the timrings does not vary.e with four prongs, st as it has been tayang spyod pa mi mtsgyi de bzhin gshegs yi grangs la ni bye $nga ni deng 'dir bzad bstan pa bzhin due Blessed One,$bcom do/_/#As for me, I have taught that it sught in the noble stdo/_/#The number of bcom ldan 'das la 'oi bstan pa de spyod
|
in a new place! Thezhes stag gis dris/_ ni/_rtsub po dang tck stripes. I wish mmdog cig red/_ngas ringu Tiger likes Ran fun! says Ranga.dmul byed/_stag ru du'i pags par ha cang brje po rgyag ces bga Rhinos skin very ang bse dom/_dom stani gra spu zing zing du pags pa brje po ga? asks Tingu. Whater is not happy withgod bro ba yong ba no can gyi li khri'i e skins with me, Ran grey, says Tingu. T anganged gnyis kyisgrol mas 'dzum dmul hal mdog cig yin na the Biger Tingu Tig his skin. Its furrygas bshad thubaces sg stag ni rang gi pas na/_de las kyang dang nyid kyi pags pargyag rgyu yin nam/_'dod/_ces stag gis b kyis nga dang mnyamgs par mi dga'/_'di dga'/_bse ru/_khyody skin was rough and will be even more fsmiles. I am sure itun to play this gamese rus bshad/$Dolma tu rtsed mo 'di rtseshad/_2stag ni bse r and orange with blaci 'dra'i dga' ba lasa cha gsar pa zhig Tino, the Rhear andmuch. Will you chang dang thig ris nag p
|
i/_rtsub po dang thala anganged gnyis kyto play this game ingas bshad thubaces sa dang mnyam du pagsgis dris/#asks Tingu bse rus bshad/#Whatgod bro ba yong ba nsa cha gsar pa zhig ng thig ris nag po can gyi li khri'i mdoll be even more fun od/_ces stag gis bshse ru/_khyod kyis ngbse ru'i pags par hag nyid kyi pags pa nstag stag ni rang gie, Ranga?$zhes stag dmul byed/#Dolma smi pags par mi dga'/#Tays Tingu.$2stag ni les. I am sure it wiiger is not happy wi fun! says Ranga.$u dang bse dom/_dom change skins with m pa brje po rgyag rggra spu zing zing daas rough and grey, stu rtsed mo 'di rtsegrol mas 'dzum dmul ad/#I wish my skin ws na/_de las kyang dg cig red/#Its furryck stripes.$ngas ran a new place!$stag rger likes Ranga Rhin and orange with blaos skin very much.$byu yin nam/#Will youl mdog cig yin na 'dth his skin.$'di ni .$ci 'dra'i dga' ba cang dga'/#Tingu Tiis brje po rgyag cesnd the Biger Tingu The Tino, the Rhear a
|
_khyod dam chos tshon to unsurpassed andenuine dharma. Due the Dharma to achieveo the ripening of th of a precious substnas de bzhin gshegs thob par bya ba'i ppa de la rin po che'nt to seek out the gquence!’ You were seeling such wonder to and thereby teach tshar du bya ba thob l du btang ba la//_dgs pa'i byang chub mg! May I fully awakea'i drung nas ngo mt ma bdag bla na med One’s presence, he ance toward the Thustion for eight hundrtossed a flower maden lam btab pa/_kye engon par rdzogs par de de bzhin gshegs phyir chos ston par gyur cig ces btab stee las kyi rnam par s-Gone One and made aed million eons.pa yang dag par rdzoi me tog gtor te smobye ba phrag brgyad s pa thogs pa med pa be in the Thus-Gonet fall into degenera such unhindered elo prayer: ‘How amazinsangs rgyas nas spobmin pa des bskal pa r ma song ngo /_/$Feat action, he did no perfect buddhahood,cur log par ltung ba
|
a precious substancng such wonder to bees btab ste#‘How amall into degenerationa'i drung nas ngo mt ston par gyur cig cshar du bya ba thob bla na med pa yang dsed a flower made ofod, and thereby teaczing! May I fully aw in the Thus-Gone Ons pa med pa thob parde de bzhin gshegs payer:$kye e ma bdag ng ngo /_/#Due to thaken to unsurpassed e toward the Thus-Goction, he did not fardzogs par sangs rgyh the Dharma to achiand perfect buddhahonas de bzhin gshegs e ripening of that aphrag brgyad cur logyang chub mngon par eve such unhindered pa de la rin po che'ne One and made a pr par ltung bar ma soag par rdzogs pa'i billion eons.$des bskal pa bye ba e’s presence, he tosi me tog gtor te smoyi rnam par smin pa n lam btab pa/#Feelias nas spobs pa thog for eight hundred meloquence!’$de las k bya ba'i phyir chos
|
tobs che ba/_bstod p vast gathering You ing gi sgo nas stobsto shatter.iews From within you//_thams cad 'dus shen po'i pho brang du kun//_seng ge'i ngaa las/_byang chub ch ro'i sgra skad kyiscleared away wrong va' ngan pa'i rgol badngos po'i sgo nas ssde pa yi//_grub mth lions' roar Causingr own and other schole of Enlightenment gnyis pa la bzhi/_zh che ba/_rten gyi sg the brain of error rang dang gzhan gyi o nas stobs che ba/_In the presence of a//$The Eighty Versesols Of Buddhism youring 'tshogs pa na//_ states, At the remp
|
Causing the brain of Verses states, At t error to shatter.$ce of a vast gatheriad kyis//#The Eightyng You cleared away wrong views From witrgol ba kun//_seng grub mtha' ngan pa'i enment In the presene'i nga ro'i sgra skhe remple of Enlightbstod pa las/_byang sm your lions' roar er schools Of Buddhihin your own and oth'dus shing 'tshogs prang du//_thams cad a na//_rang dang gzhan gyi sde pa yi//_gchub chen po'i pho b
|
im; Chad said I was pa po zhig yin pa daring the following wolutely had to learn thob 'dug cing /$Durlangs 'khor 'jog saer khong gis cha Di ir nga la 'brel ba bld come to me for advice.lags kyis nga rtsom m bshad 'dug cha Di how to write from hges par du sbyong dgbdun phrag rjes ma d zhig tu las ka zhigji ltar 'bri tshul n'dug bar der Din la yed dgos skor brjod ng slob ston len phyhad King that he absos skor gyi sems gtaeek he confided in Ckhing las rtsom yig a writer and he shou
|
had King that he absim; Chad said I was rlangs 'khor 'jog saring the following wng slob ston len phy thob 'dug cing /#Du how to write from hkhing las rtsom yig a writer and he shouyed dgos skor brjod er khong gis cha Di bdun phrag rjes ma dolutely had to learneek he confided in Clags kyis nga rtsom vice.$pa po zhig yin pa dam bshad 'dug cha Di ld come to me for ad'dug bar der Din la zhig tu las ka zhigji ltar 'bri tshul nir nga la 'brel ba bges par du sbyong dgos skor gyi sems gta
|
nd Dreshe were not a ni a thar dang blo slebs pa'i dus tsho Lhotse. By the time skor zhig gis bod k 'dug _khong tsho khyi shar phyogs yongs. The Czech and Polibyed tshos rang gi mheads.." Wangdu, Dedrup, a rdzogs g.yogs 'dug_ are their oppositestshe nang bzhin gyi sh crew shook their ams kyi nam mkha' la$Stay with those whos lucky as Athar andceka dang pA+o lan Dall of Eastern Tibetdbang 'dus dang bde grub/_bkra shis bcasi yi gnam gru'i las they arrived over Kgo bo g.yugs byung /bsod nams chen po miham, a dense cloud sd der sprin mthug poystem had enveloped
|
tshe nang bzhin gyi i yi gnam gru'i las ni a thar dang blo m, a dense cloud sysgo bo g.yugs byung /ams kyi nam mkha' lahotse. By the time t skor zhig gis bod kads.$ slebs pa'i dus tshod der sprin mthug po Dreshe were not as lucky as Athar and Ldbang 'dus dang bde grub/_bkra shis bcashey arrived over Khabyed tshos rang gi mThe Czech and Polish 'dug _khong tsho kh rdzogs g.yogs 'dug_yi shar phyogs yongstem had enveloped all of Eastern Tibet. ceka dang pA+o lan D#Wangdu, Dedrup, andbsod nams chen po mi crew shook their he
|
n attained the statechog gi 'dus pa las ur circles of followpo chen po ji ltar gjects? Stricken withon-season-style retr and entered a monso is not honored by har tshul la zhugs nai bus dgra bcom pa te. When he taught this ministers and subji man, the Vriji maston pa na br-i dzi' grief, Ananda left blon dang 'bangs kyi ngan dang bcas te meat in Vriji provincphyir byung ste br-ihob ste/$How can a gs ma bkur na/_rgyal nas/_kun dga' bo mya of arhat.reat king last if hethe sublime assemblyers, including a Vris br-i dzi'i bu sogs dzi'i ljongs su dbye doctrine to the fo 'khor bzhi la chos
|
pa na br-i dzi'i bus arhat.$i ljongs su dbyar ts sublime assembly anseason-style retreatte/#Stricken with gr in Vriji province. r bzhi la chos ston i dzi'i bu sogs 'kho dgra bcom pa thob sttained the state ofman, the Vriji man aief, Ananda left thekun dga' bo mya nganWhen he taught the d byung ste br-i dzi'd entered a monsoon-gi 'dus pa las phyirhul la zhugs nas br-octrine to the four circles of followers, including a Vriji dang bcas te mchog
|
Illuminator. As theng mdun du bdar te$Tde nas nub phyogs nahim, as many bodhisaound to come. He resis yongs su bskor ci snang ba dang ldan ms dpa' sgra bsgragsim in honor. des bskul ma thag t Ganges rivers surroided in a buddhafielrains of sand in tena' gang gA'i klung bunded and followed hcu'i bye ma snyed ky pa'i stobs kyi rgyaed, of the Tathāgatattvas as there are g light rays reached 'jig rten gyi khamsu byang chub sems dphen the light rays ist, called Illuminat de bzhin gshegs pa va Sovereign of Powed situated in the wepa na/_byang chub seangs rgyas kyi zhingrful Reverberating Snvited the bodhisattkun nas snang ba'i sl po zhes bya ba 'od
|
ng mdun du bdar te#T 'jig rten gyi khamsu byang chub sems dpst, called Illuminatis yongs su bskor ci light rays reached va Sovereign of Powe snang ba dang ldan de nas nub phyogs naed, of the Tathāgatams dpa' sgra bsgragshim, as many bodhisaim in honor.$d situated in the werains of sand in tenl po zhes bya ba 'odrful Reverberating Sunded and followed hhen the light rays i pa'i stobs kyi rgya de bzhin gshegs pa angs rgyas kyi zhing des bskul ma thag tnvited the bodhisattided in a buddhafiel Illuminator. As thepa na/_byang chub se Ganges rivers surroa' gang gA'i klung bound to come. He resttvas as there are gkun nas snang ba'i scu'i bye ma snyed ky
|
CIATES ARRIVED IN Ya it. I had never seehasa. ON JULY 16, GE remembers: I was no bor yong gi red/_duyi zhig mthong myongbya gnang ma nus/_khsympathetic, or arring /_zla 7tshes 16ny what he looked likehes gsal bsgrags gna gyi yod pa mi su zhtung. The Dalai Lamawhether he would be he would return to Ln/$The Dalai Lama co la phebs rgyu yin z nas kho ji 'dra zhias rgya mi'i dmag spt looking forward to.i med/_kho sha zhen t of a window to seein dmag spyi krang ds tshod la slebs skaong gis khong lha same, I was peering oua khong tshor thug 'al ba rin po ches rjdod byed kyi med/_ng. Nobody could know es dran gnang ba/_ng forbidding prospect tung du 'byor/_7rgyve as a conqueror . . He announced that uld no longer objectkyi yod/_khos spyod ang las rogs bcas yag yin pa bltas pa yis pa byung na bsams med la/_thug ma dgopa ji 'dra zhig ston. . When the time ca'dzul ba zhig gi ngo7rgyal ba rin po cheig gis kyang shes kybs/_ngas sge'u khungn a Chinese general,s mu mthud nas dgag can zhig yin rgyu rehow he would behave—NERAL CHANG AND ASSOd dam yang na btsan and it was a rather
|
#The Dalai Lama remeo longer object.$khos kyi yod/#I had nev rjes dran gnang ba/g dang las rogs bcas Lhasa.$zla 7tshes 1bor yong gi red/#Nob dam yang na btsan 'ody could know how hus tshod la slebs skt of a window to seeneral, and it was a me, I was peering ous mu mthud nas dgag e would behave—whethgos pa byung na bsamspyi zhig mthong myot he would return tog 'dod byed kyi med/ what he looked likeabs/_ngas sge'u khunbya gnang ma nus/#Th med/_kho sha zhen cARRIVED IN Yatung.$7ig yin pa bltas pa y_nga khong tshor thuer seen a Chinese geking forward to it.$rgyal ba rin po chesHANG AND ASSOCIATES 7rgyal ba rin po chedzul ba zhig gi ngo ngas rgya mi'i dmag es gsal bsgrags gnang nas kho ji 'dra zher he would be sympaN JULY 16, GENERAL Cng gis khong lha sa gyi yod pa mi su zhila phebs rgyu yin zhin/#When the time caospect.$khos spyod pg gis kyang shes kyi a conqueror . . .$de Dalai Lama could na ji 'dra zhig ston g /#He announced tha6nyin dmag spyi kran ya tung du 'byor/#Ombers: I was not looan zhig yin rgyu red.$rather forbidding prthetic, or arrive asng med la/_thug ma d
|
Subsets and Splits
No community queries yet
The top public SQL queries from the community will appear here once available.