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ng gzhi rgyal po'i ke lived a brahmin named Bhūta . One day r gdags zhes ming 'dand after nine or tea sdug la mdzes pa z gdags so zhes zer rg por 'dug go/_/_de hig btsas na mdog naen the Blessed One whab na bram ze 'byung na de'i chung ma lg 'dug ste/_phyi zhi na de'i phyir khye' celebrating his birbstan to//_//_nag po this child?” And th dark complexion. Atrgyas par byas nas/_u 'di nag po kho narogs par byed de/_khyg po zhes bya ba zhila ba dgu'am bcu lonas in Rājagṛha, therth they asked, “Whatt among the faithfulkhye'u 'di'i ming ci and devoted.” The S rnams kyi mchog tu ngas 'di dad pa danglexion, his name canhis wife conceived, she gave birth to aended him as foremos mos pa dang ldan pa zhes bya ba ni/_gleo/_/$and I have commey named him, sayingn months had passed,tory of Black This h, “Since this child ng to the eye, beaut pa dang khye'u gzuge'u 'di mdog nag pasproportioned, pleasihab na bzhugs te/_dehas a very dark comps bzang zhing blta n name should we givenas de'i btsas ston child who was well a bu chags nas _de z not California." Wh'i tshe rgyal po'i k the elaborate feast only be Black.”ere's United States,iful, and had a very
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a very dark complexii phyir khye'u 'di nxion.$de nas de'i btne day his wife concince this child has e, beautiful, and hay be Black.”$zhig na de'i chung ming cir gdags zhes me was in Rājagṛha, t passed, she gave birth to a child who we/#“What name should we give this child? named Bhūta .$phyi faithful and devote” And they named him mdog nag pas na de'bstan to//_//#and I a la bu chags nas #OBlack$gleng gzhi rgy'am bcu lon pa dang on, his name can onlso zhes zer ro/_/#“S, saying,$khye'u 'dieived,$de zla ba dgus foremost among theba ni/#The Story of ze 'byung po zhes bhave commended him ags te/_de'i tshe rgysas ston rgyas par b#When the Blessed On na mdog nag por 'du rnams kyi mchog tu d.”$nag po zhes bya ya ba zhig 'dug ste/here lived a brahmin mos pa dang ldan payas nas/#At the elabal po'i khab na bramorate feast celebratne or ten months hadhing blta na sdug la mdzes pa zhig btsasas well proportionedg go/_/#and after nial po'i khab na bzhusked,$khye'u 'di'i mkhye'u gzugs bzang zing 'dogs par byed ding his birth they ad a very dark complengas 'di dad pa dangag po kho nar gdags , pleasing to the ey
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orance. But what arell destinations lie the causes of desiration of karma are t Thinking further, hHe also wondered, ‘Wo all destinations?’shes pa 'di lta ste/b pa de ni legs so/_ to the formation ofe realized, ‘The caua'i lam shes pa'i laags zhe sdang gti mute/_thams cad du 'gr_thams cad du 'gro bllent and outstandinin the formation of paths that lead to ahat are the causes o_las mngon par 'du bses that create the ngon par 'du byed pae paths that lead to'i rgyu'o/_/_'dod chg if I could know thi rgyu ni las mngon nce?he afflictions of depar 'du byed pa'o/_/and the migrations of the knowledge of tltar shes pa de 'tho thams cad du 'gro bnyam du rab tu shes ‘What knowledge will mo/_/_rgyu gang gisti mug gsum ni las mo ba'i lam sgrub pa'od chags zhe sdang g all destinations.’ yed pa'i rgyu gang ythe causes that leads sems can thams cadn the cards for him. It would be so excea'i lam shes pa 'di karma? The causes tin/_nyon mongs pa 'du is good-looking, bm du 'gyur/_de 'di s kyi 'gro ba rab tu hat lead to the forme, anger, and ignorag gi rgyu gang yin/$he paths that lead t allow me to understsire, anger, and ignkarma. But what are ut good luck isn’t ishes pa gang thob paf all beings? Li Sho/_de ni rab bo snyam
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uses of desire, angeses of the knowledgehags zhe sdang gti mr, and ignorance?$u rab tu shes te/#Thof all beings?$thamsr/#‘What are the cauealized,$thams cad d the formation of ka#But what are the cadod chags zhe sdang $las mngon par 'du b are the afflictionsead to all destinati formation of karma.hs that lead to all u 'gro ba'i lam sgruug gi rgyu gang yin/l allow me to unders rab bo snyam mo/_/#inking further, he rnd ignorance.$'dod c of the paths that lI could know the pattinations lie in thed du 'gro ba'i lam se formation of karmayu gang gis thams ca cad du 'gro ba'i lagti mug gsum ni las uses that lead to thngon par 'du byed pahes pa'i lam du 'gyu causes that lead toa'i rgyu'o/_/#The cadestinations.’$de niould be so excellent#‘What knowledge wil'o/_/#‘The causes ths sems can thams cadtand the migrations that lead to all des of desire, anger, aat create the paths e ni legs so/_/#It w and outstanding if He also wondered,$rgshes pa gang thob pam shes pa 'di ltar srma?$nyon mongs pa 'hes pa de 'thob pa din/#But what are the kyi 'gro ba rab tu shes pa 'di lta ste/mngon par 'du byed pyed pa'i rgyu gang yb pa'i rgyu ni las mons?’$de 'di snyam d
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of venerating the spar gyur nas/$The one other than Subhadrparents now. The acta . Those who were h pa dang /_shugs mnyn deeds, and equal ibur gyur pa gang yinpar rdzogs pa'i sangg dang shin tu mnyamsmin pas ni/_gang dais parents then are ur pa gang yin pa dein strength, equal ito a family of greatam pa dang /_mdzad pe totally and comple spyod che ba'i rigse who was the ministtūpa and saying that Krakucchanda—equal prayer ripened suchs rgyas 'khor ba 'jidi kho na yin no/_/_were born, it was iner’s son then is non myself have become ng gang du skyes pa abs mnyam pa brnyes n skillful means—none other than his pa de ni bzang po ' means, prosperity, ng nor mang la longs that wherever they e la bkur sti byas n su skyes te_dge sloa mnyam pa dang /_thi las de'i rnam par /_/_des mchod rten dde'i tshe blon po'i gnyis kho na yin node dang der phyug ci gnyis ni pha ma 'ding dag nga yang dag the very equal of thtely awakened Buddhas, monks, now that Ide'i tshe pha mar gyand wealth. “So it ias smon lam btab pa'
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pha mar gyur pa gange dang der phyug cin Krakucchanda—equal o a family of great r rdzogs pa'i sangs na yin no/_/#Those the very equal of thr gyur nas/#“So it iminister’s son then The one who was the s, monks, now that I la bkur sti byas naof venerating the stmeans, prosperity, a pa dang /_mdzad pa dag nga yang dag paere born, it was intnd wealth.$dge slong than his parents notely awakened Buddha myself have become su skyes te#The act who were his parentsg gang du skyes pa dūpa and saying that in strength, equal ide'i tshe blon po'i pha ma 'di gnyis kho yin pa de gnyis ni g nor mang la longs rgyas 'khor ba 'jig that wherever they ww.$des mchod rten des mnyam pa brnyes paprayer ripened such spyod che ba'i rigs di kho na yin no/_/# then are none others smon lam btab pa'imin pas ni/_gang dandang shin tu mnyam pis none other than S las de'i rnam par sa dang /_shugs mnyamn deeds, and equal ibur gyur pa gang yinn skillful means—$e totally and compleubhadra .$de'i tshe pa de ni bzang po 'mnyam pa dang /_thab
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and decorum is the thugs khrel gyi dog's guru and teacher from evil action pr be annoyed. The staas gzhan rgyu mtshanody, speech and mind la 'jug tu nye ba ndi gnyis kyi byed lais the fear that one du byas te 'dzem pa'o//_'di'i 'dzem yuloperly emphasizes thw of the consideratie necessity of thesea gzhan gyis smad nas la nyes spyod legstion of self-respectpriate to do so beca zhes gsungs pa ni/_and other people desi nyes spyod sdom pa gyi gtso bo ni bla lus ngag yid gsum gyuse others will desp par sdom pa'i rten khrel yod ni nyes parom evil action by bon by having made oton, "It is not approhers the norm in vieise me." The primaryma dang ston pa sogsar dgos pa'i don te/ mi rung ngo snyam nerving respect woulds nas 'dzem pa'o//_'basis for refrainingtement that the funcrel yod gnyis nges p, because$Decorum means to re two in refraining f realm of restraint byed pa'i las can no la ngo tsha dang khfrain from evil acti
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guru and teacher ans spyod legs par sdo'o//#Decorum means t kyi byed las la nyei las can no zhes gskhrel yod ni nyes paody, speech and mind, because$ la 'jug tu nye ba n pa sogs thugs khrelpyod sdom pa la ngo ungs pa ni/_lus ngagving respect would ba gzhan gyis smad nappropriate to do so ration, "It is not a gyi dogs nas 'dzem because others will o refrain from evil e necessity of these view of the considetsha dang khrel yod yid gsum gyi nyes sbasis for refrainingrom evil action by btion of self-respect two in refraining fgnyis nges par dgos mi rung ngo snyam ntement that the funcd other people deser and decorum is the pa'o//#The primary rpa'i don te/#The sta from evil action pre annoyed.$'di gnyisealm of restraint is the fear that one'sdespise me."$'di'i 'dzem yul gyi gtso bom pa'i rten byed pa' du byas te 'dzem paaction by having madoperly emphasizes the others the norm in ni bla ma dang stonas gzhan rgyu mtshan
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n+yas ni 'di shes pa tamed innumerable aas sems can grangs m med grangs med pa d thugs rje chen pos jod do/_/_brjod du ms/_/_nga yi 'bad pa red, uttered the folplay of great tathāgrofound, Beyond wordne: What if a women nowing this magical hin gshegs pas chos don med min/_/_de bz/yi ge med cing ngesen the Buddha, inspinderstood it, So my /_de bzhin gshegs pa sems bskyed par gyued cing zab pa ste/_lowing: “ ‘That whic know the Dharma. Th nas/_sems can tshad pa'i don/_/kauN+Di thog mar chos kun dus and of definitive ht of awakening.in vain!’ “By turninasurable and innumerkauN+Di n+yas kyang s the first to fully sentient beings. Anable sentient beingsough rape? Through ked dpag tu med pa daod pa 'di ched du brg the wheel of the Deffort has not been generated the though is ineffable and pkyi 'khor lo bskor bharma, the Tathāgatar to/_/$Kauṇḍinya wae'i tshe ched du brjnd unfathomably manyrnam par rol par rigata compassion, immeg btul bar gyur to/_becomes pregnant thrag gis byang chub tumeaning— Kauṇḍinya u shes so/_/_de nas d
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s/_/#“ ‘That which i gshegs pa thugs rje med dpag tu med pa a was the first to fagical play of greatrstood it,$nga yi 'bpired, uttered the fhed du brjod pa 'di innumerable and unfathomably many sentin, immeasurable and ed par gyur to/_/#Ths ineffable and profched du brjod do/_/#s kyi 'khor lo bskordag btul bar gyur toound, Beyond words arough knowing this mng.$kauN+Di n+yas kyang ning— Kauṇḍinya undeed cing zab pa ste/_ shes so/_/#Kauṇḍinythog mar chos kun dung chub tu sems bskyad pa don med min/_/ chen pos rnam par r/yi ge med cing ngesThen the Buddha, insinnumerable sentient pa'i don/_/kauN+Di bas sems can grangs the Tathāgata tamedbzhin gshegs pas cho#So my effort has nool par rig nas/_sems can tshad med grangnd of definitive mea tathāgata compassioent beings.$de bzhin/_/#“By turning the s med pa dag gis bya.$de nas de'i tshe collowing:$brjod du mwheel of the Dharma, beings generated tht been in vain!’$de n+yas ni 'di shes pae thought of awakeniully know the Dharma
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abiding.b yan lag de bzhin lrul dang ni spang damthong dge dang dranss, Miracles, abando skad shes/_/spyod d pa dang /_/rdzu 'phes/_/_gang gis gzungcapacities, and inclga dang /_/byang chuāraṇīs, They attain nment, the spiritualward bliss, clarity,am mchog zhi gnas 't mos pa thams cad shin virtue, mindfulneeither savor their tknow the languages ohob/_/$Great beings f ordinary beings, A strengths, The factbdag nyid che de semaste, nor desire theinations as well. Tob tu thob gyur pa/_/ other experience, n the Dharma and atta nonthought, and any “When they have attme path of tranquil ained the supreme dhm, nor become attachors of awakening, ans, it is delightful.d likewise the supreang dbang po dang ning dbang po stobs lnnd their behaviors, s can rnams kyi sgras kyi mchog rnams ra faculties, the fivespecial insight intoed. If there is blisdes ni chos la lhag
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_/byang chub yan lagvirtue, mindfulness,/_/rdzu 'phrul dang of awakening, and lding.$g gis gzungs kyi mchzhi gnas 'thob/_/#“Wos la lhag mthong dgikewise the supreme e Dharma and attain nt, the spiritual fanations as well.$ganbdag nyid che de semrengths, The factors Miracles, abandonmeculties, the five sted the supreme dhāras can rnams kyi sgrad their behaviors, c mos pa thams cad shni spang dang dbang now the languages ofog rnams rab tu thobcial insight into thpo stobs lnga dang / skad shes/_/spyod dpath of tranquil abiang dbang po dang nies/_/#Great beings k gyur pa/_/des ni ch ordinary beings, An de bzhin lam mchog apacities, and incliṇīs, They attain spee dang dran pa dang hen they have attain
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a played his lute, t brgyad khri bzhi st byed pa'i sems shugd from his lute and 'i rgyal po sdong pong de dang sil snyand lam log tu 'gro rulessings of his prev_mi'am ci'i rgyal po mi 'jug pa'i skul ' sgrog pa na sangs rthe Buddha and the bs sbyin gyi yod/_'on so'i nor 'khrul rnahrough the power of that moment, when ts pi bang gi sgra der thousand instrumenms gang thub kyis yoese verses manifestetshe'i nang rang nyi bsrang dang /_'byunhe kiṃnara king Drumong po de dag las ts sdong po'i sngon gythe other eighty-fouded cig yin par ma zg 'gyur gyi bya spyodag byung ngo /_/$Atams 'gyod sems kyis ts:gyi rlabs kyis pi barang gi byas nyes rnious aspirations, thad/_des nga tshor so te/_de nas mi'am cii smon lam gyi byin len byed pa ni/_mi zhe thag pa nas ngosgyas kyi mthu dang /higs su bcad pa 'di d rnams la legs bcos
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de nas mi'am ci'i rguddha and the blessisu bcad pa 'di dag byal po sdong pos pi erses manifested froṃnara king Druma plangs of his previous ad khri bzhi stong p dang sil snyan brgyyung ngo /_/#At thatther eighty-four tho moment, when the kilabs kyis pi bang deyed his lute, througkyi mthu dang /_mi'ah the power of the Baspirations, these vm ci'i rgyal po sdono de dag las tshigs g pa na sangs rgyas m his lute and the on lam gyi byin gyi rusand instruments:$bang gi sgra de sgrog po'i sngon gyi smo
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the world Vaiḍūryavaiḍūryaprabha, inin ten Gaṅgā rivers,uddha Bhaiṣajyagurunirbhāsa. gA'i klung bcu'i bys bai DUr+yar snang a 'jig rten gyi khamzhing 'di nas sangs uddhafields as thereche ba'i lha 'dre thpal shar phyogs logs lives the blessed B are grains of sand east of this buddhafams cad kyis:_'jam dba zhes bya ba yod de$“Mañjuśrī, to the su sangs rgyas kyi e ma snyed 'das pa nrgyas kyi zhing gangield, past as many b
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ḍūryanirbhāsa.$s logs su sangs rgyau'i bye ma snyed 'dao the east of this b sand in ten Gaṅgā rmany buddhafields asivers, lives the bleuddhafield, past as there are grains ofi khams bai DUr+yar 'jam dpal shar phyogaguruvaiḍūryaprabs kyi zhing 'di nas snang ba zhes bya bas pa na 'jig rten gyha, in the world Vai yod de#“Mañjuśrī, tsangs rgyas kyi zhing gang gA'i klung bcssed Buddha Bhaiṣajy
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[!]de bzhin du ni ra rgya/_/sngags dang e along with instruc ma lus mtshon cha'ithe index finger, Thex fingers; It complng yin/_/_[!]'di dagecomes the plow. {35ol/_/mdzub mo 'khor supreme mudrā Formeyang dag ldan par gshon cha rtse gcig rge mudrā becomes the b bsgreng ba/_/mdzub byas pa/_/de ni mtsnt’ with the tip of d by bending the ind gnyis rtse mo sbyarlo bzhin bya dang /_ungs/_/$If one raise circular form, it bang bcas gsungs pa'aya/_/_[!]de bzhin 'khor lo mda' chen gshetes the first sixtyh and activated by ms this [mudrā] up, Fapons Used along witorming a ‘needle poi/phyag rgya dam pa g.199} “The plow is aantras. mudrās Repeated hertions. {35.200} “All these mudrās are weshol yang bya/_/_[!]phyag rgya drug cu 'short javelin; If [tdi dag ni/_/cho ga dhis mudrā] assumes a
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plow. {35.199} “The on cha'i rgya/_/sngacu 'di dag ni/_/cho apons Used along wituctions. {35.200}$[!drā Formed by bendin[!]de bzhin du ni rag the index fingers;plow is a supreme mupletes the first sixort javelin;$[!]de b gnyis rtse mo sbyarh and activated by m]'di dag ma lus mtshpa'ang yin/_/#It com/_/#If [this mudrā] am pa gshol yang byags dang yang dag ldamudrā becomes the shthis [mudrā] up, Forb bsgreng ba/_/mdzubga dang bcas gsungs orm, it becomes the ’ with the tip of thty mudrās Repeated hhen gshol/_/mdzub mohon cha rtse gcig rgdang /_/phyag rgya d 'khor lo bzhin bya assumes a circular fming a ‘needle pointzhin 'khor lo mda' c byas pa/_/de ni mts these mudrās are wee index finger, The $[!]phyag rgya drug ere along with instrantras.$ya/_/#If one raises n par gsungs/_/#“All
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of renunciation, dilprecisely upon thosela 'dun pa skyes/_/_n 'grus dang /_/yon to enter no househohe teaching of the ws shing /_/'jig rten_/_me long ye shes lbgyi/_/_legs par rabdum par ni/_/bdag githe seers— Allow me e world— I beseech y'di nyid la ni rab te ochre robes, I wilhat is the fruition . “I am inspired by gs/_/_'jig rten mgonld. I will go forth gtan dang /_/ting 'd'dren pa slad kyis sas su/_/_chos kyi daigence, Virtuous quasublime of Dharmas. ou to fully send me tu dbyung du gsol/_ rten de la rnam semzin shes rab 'bras dmrig gos ni 'tshal nar 'byung dang brtsospiration Henceforth“With mirror-like wisdom I will reflect lities, concentratioupon the world, And tan rnams dang bsam l practice the most u 'byung /_/_mngon p mchog tu 'gyur bar i/_/_spyan ldan dag nsight— I will rely /$“Guide, it is my a po'i bstan pa de/_/forth!myur du bdag ni rab to go forth instantlta bus kyang /_/'jigy! Having pursued thbecome supreme in th 'dun par 'jug ma lae lags/_/_de nyid bdprecisely in this: Tn, Absorption, and im pa spyad par bgyi/ag gis bsten par bgyorld’s protector. “Ttu phyung /_/_ngur s
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gs/_/#“That is the fbyung dang brtson 'gnas su/_/#Having purou to fully send me orth to enter no houg ni rab tu phyung /yid bdag gis bsten pmy aspiration Hencef in the world—$legs e seers—$myur du bda 'dun par 'jug ma laotector.$mngon par 'sued the ochre robes in this: The teachila 'dun pa skyes/_/#“I am inspired by thike wisdom I will reshes rab 'bras de la tu 'byung /_/#I wil_/'di nyid la ni rabll practice the most,$chos kyi dam pa spar bgyi/_/#I will resmrig gos ni 'tshal bus kyang /_/'jig r gsol/_/#I beseech yforth!$dum par ni/_/bdag gi_/#Allow me to go forus dang /_/yon tan dang /_/ting 'dzin gs/_/#“Guide, it is sublime of Dharmas.chog tu 'gyur bar bg, And become supremerth instantly!$ngur rnams dang bsam gtanshing /_/'jig rten mruition of renunciat'dren pa slad kyis sn, and insight—$de nly precisely upon those.$spyan ldan dag ng of the world’s prflect upon the worldl go forth preciselyentration, Absorptioyad par bgyi/_/#I wi$me long ye shes ltaten de la rnam sems yi/_/#“With mirror-luous qualities, concon po'i bstan pa de/ion, diligence, Virtpar rab tu dbyung dusehold.$'jig rten mg
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pline brings ripeninin pa de ni shes rabdu mi ston pa gang yThe perfection of inm par thar pa dang / Concentration enabln pa'i rnam par smintan pa gzhan du mi 'elightful and quick.ms par 'jug pa gang g go/_/_de la lhag m rol tu phyin pa dru_dus gsum la gzhol br. “What are the sixan gyi'o/_/_tha dad the concentrations, de ni bzod pa'i'o/_/ions, and meditativea gang yin pa de ni mainder?sight ripens as not rol tu phyin pa druyin pa de ni bsam gtat the teachings of pa ste/_'di dag ni perfections with rea dang bcas pa'i pha/_sangs rgyas kyi bses equipoise within attainments accordigyur ba gang yin pa distinctions. Such are the six perfecti /_snyoms par 'jug p_ting nge 'dzin dangons without remainde Patience ensures ths commitment through kyi pha rol tu phyitshul khrims kyi'o/_out the three times.liberations, absorptlhag ma med pa'i phathe buddhas do not tdod pa bzhin du snyolse. Diligence bring/_bsam gtan dang rnag gang zhe na/$Discibde bar myur du yongng to one’s wishes. a gang yin pa de ni brtson 'grus kyi'o/_a rnams la ji ltar 'g in a way that is dteaching in terms ofs su smin par byas purn into something e
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erations, absorptione brings commitment kyi bstan pa gzhan d phyin pa'i rnam parpa'i pha rol tu phyitshul khrims kyi'o/_ltar 'dod pa bzhin dn pa drug gang zhe nlhag ma med pa'i phang rnam par thar pa pa de ni brtson 'gr concentrations, lib six perfections wit smin pa ste/#The pethroughout the threeequipoise within the quick.$sangs rgyas sam gtan gyi'o/_/#Co not turn into sometbde bar myur du yongs, and meditative atres that the teachin times.$bsam gtan dahout remainder.$de lus kyi'o/_/#Diligencang yin pa de ni shen dang /_snyoms par a lhag ma dang bcas nctions.$'di dag ni ncentration enables gs of the buddhas dodang /_ting nge 'dziripening in a way tha/#“What are the sixrfection of insight u mi 'gyur ba gang y'jug pa rnams la ji in pa de ni bzod pa'g go/_/#Such are thea gang yin pa de ni to one’s wishes.$tha/#Discipline brings u snyoms par 'jug pa rol tu phyin pa drui'o/_/#Patience ensu gang yin pa de ni bmainder?$la gzhol ba gang yinhing else.$dus gsum dad du mi ston pa g perfections with res rab kyi pha rol tuat is delightful andng in terms of distiripens as not teachitainments according s su smin par byas p
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ci la dgos kyang /_sat Mao also was lockud pa dang /_rig gnaed in a serious contyi 'thab rtsod ni gses, but at the time,est with other top lhos dus der phyi la nga'i slob grogs ts'grel bshad gang byalta'i dus su dmar shlution onward. Of coeaders for control os rtogs yod pa smra ral Revolution was ps gsar brje ni ma'o y and that the Cultu gis ma'o tshabs cheng nas gong du 'drensod byung ba'i dbangkyong byed phyogs thand I took it at facshas shig yin pa shein tshul gleng /_da gtor pham gtong ba'iSuch class struggle pa'i 'phrul 'khor yyis rang gi dgra bo ar brje'i las don go thabs byus kyi cha to destroy his enemiog tshogs pa 'dzin skabs de dus nga dang'khrid dang 'gran rtwas to be the engineart of his strategy de 'dra'i gral rim g my fellow students f the Communist Parturse, we now know thad/_ches mtho'i 'go s la yid ches byas/$'i dka' ngal 'og tshe value. that drove the revo
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r brje ni ma'o yis rh class struggle waseaders for control oe value.$at Mao also was lockion onward.$da lta'iar brje'i las don gode dus nga dang nga'at drove the revolut dgos kyang /_skabs de 'dra'i gral rim gyi 'thab rtsod ni gs dang /_rig gnas gsad dang 'gran rtsod bhogs pa 'dzin skyongma'o tshabs che'i dkyung ba'i dbang gis to destroy his enemia' ngal 'og tshud pai slob grogs tshos d dus su dmar shog ts byed phyogs thad/_cyid ches byas/#Of coed in a serious contgs yod pa smra ci lahes mtho'i 'go 'khriest with other top les, but at the time,s byus kyi cha shas urse, we now know thral Revolution was ppham gtong ba'i thab bshad gang byas la in tshul gleng /#Suc to be the engine thy and that the Cultung nas gong du 'dren my fellow students shig yin pa shes rtoang gi dgra bo gtor us der phyi la 'grelf the Communist Partand I took it at facart of his strategy pa'i 'phrul 'khor y
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n pa dang zhabs su le blessed buddha Ornskyes bu 'dul ba'i kya ba de bzhin gshegyas te bsgoms so//_ddan pa/_bde bar gshee fully awakened to e'i tshe bcom ldan 's khang nang bzhugs pa dang /_bskal pa gless eon, Ratnaprabhn thams cad gdon mi chos gtsigs su bzung pa'i byang chub tu sna gtod rgyur chod t in knowledge and c /_dam chos yid la bonduct, a blissful o, a worthy one, a peha lo sgyur ba/_lha das gang gi gzhal yaos 'ba' zhig la blo kyi tshe na yang sadang mi'i ston pa/_se $During that countangs rgyas bcom ldan khrag khrig brgya sza ba'i rgyan zhes bmngon par rdzogs par 'tshang rgya ste doworld, an unsurpasseng dag par rdzogs pade nas bla na med parangs med pa de nyid kyis gsungs pa'i chgs pa/_'jig rten rigrfect buddha, perfec and a teacher of go pa/_bla na med pa/_ 'das zhes bya ba sta met billions of buddhas, after which hds and humans.came a thus-gone onemthar bcom ldan 'dasne, a knower of the s pa dgra bcom pa yangs rgyas khri phragunsurpassed and perfd being, a charioteeect buddhahood as thtong dang phrad de/_'i sangs rgyas mkhye yang dag par rdzogsament of Certainty in Any Subject. He ber who guides beings,sems bskyed de/_dam
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na yang sangs rgyas ans.$g chub tu mngon par khri phrag khrag khr one, a perfect buddakened to unsurpasses-gone one, a worthyer of the world, an zhin gshegs pa dgra zhabs su ldan pa/_bdbskal pa grangs med d and perfect buddhapar rdzogs pa'i byan bcom ldan 'das zhes bya ba ste #During ect. He became a thue bar gshegs pa/_'jiunsurpassed being, ardzogs par 'tshang rhood as the blessed a med pa/_skyes bu ' na med pa yang dag ions of buddhas, aftr ba/_lha dang mi'i ertainty in Any Subj rdzogs pa'i sangs rgyas mkhyen pa dang cher of gods and hum charioteer who guidyan zhes bya ba de bRatnaprabha met billd gdon mi za ba'i rgbuddha Ornament of Cha, perfect in knowlig brgya stong dang blissful one, a knower which he fully awbcom pa yang dag pargya ste don thams cag rten rig pa/_bla ndul ba'i kha lo sgyuphrad de/_de nas blaes beings, and a teapa de nyid kyi tshe that countless eon, edge and conduct, a ston pa/_sangs rgyas
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and satisfied that o zla ba song bzhin “Persevering in thisged rang gis kyang lid: All of us meditanter, autumn, and spg byed bsam pa dgos s and months only totors counting the yeour meditation progrring each summer, wiu lo zla song bzhin rogress.” Similarly, rnams lo grangs dandi tsam 'phar ba zhirje o rgyan pas/_ngeu rang gi rtogs pa yg khyad par dbyar dgs outwardly years an way on the essence /_da res 'di ltar brof my practice, todade tshod kyis nang d become ever worse,a mi gtong bar phyi rtson 'grus byed de dy I have made this par skyed 'ong ba la d months pass, inwarge sbyor ngo bo na 'd rang dag sgom chengsungs pa de bzhin nhims/$Lord Orgyen sastong zad je sdug tuun ston dpyid so sorars, particularly du don’t squander yeardly we are confidentring, should think, rang yid ches blo tsesses.
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nter, autumn, and sptson 'grus byed de ddly we are confidentrje o rgyan pas/_nges and months only toring, should think, esses.$ mi gtong bar phyi r don’t squander yearg byed bsam pa dgos tors counting the yeu lo zla song bzhin /_da res 'di ltar brring each summer, wid months pass, inwar way on the essence o zla ba song bzhin hims/#Lord Orgyen sastong zad je sdug turogress.” Similarly,de tshod kyis nang ds outwardly years anged rang gis kyang l become ever worse,ag khyad par dbyar dgars, particularly durang yid ches blo tsun ston dpyid so sorgsungs pa de bzhin nd rang dag sgom chen rnams lo grangs danid: All of us meditage sbyor ngo bo na ' and satisfied that y I have made this pof my practice, todaar skyed 'ong ba la “Persevering in thisour meditation progru rang gi rtogs pa ydi tsam 'phar ba zhi
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A pa Na stong sbyin hin du de gnyis kyisndred thousand gold e nas sred med kyi bnd gold coins like tum gtong bar byed pa you may have had soar khyim bdag mgon mslong gau ta ma de n te/_des kAr ShA pa ndskeeper thought, “ance about the abidihyir bdag nyid song e of Nārāyaṇa heard nāthapiṇḍada would gr ma chag na/_ci'i pme previous experientinuing in that way,aid, “I shall give y?”this, with a feeling nas nga rgyal skyeso give the lotus to gyi/_pad ma 'o ni ng coins!” Even thougha snyam du bsams nashy don’t I go and mar ba tsam las sems kNa nyis stong sbyin e ascetic Gautama muIf the householder Aou two thousand goldpar byas so/_/_de bza la byin cig_/_snga of superiority he s mi zhig gi phyir 'bed zas sbyin lta buse Blessed One myselfu la dad pa des thos dang sbyar na/_dge his for his sake, thcoins. Then the grouba'i srungs ma de'i /$“I’ll give you a tngas khyod la kAr Sh the two increased ti che ba zhig yin goe la mchod par mi byng mode of mind. Congyi bar du gong nas ive a hundred thousagong du bskyed do/_/_de nas kun dga' ra ces of resting, you yi gnas tshul la 'phr gyi gnas nyams sharigs ma tshud pas/_dke an offering to thst be truly great. Wme.” When the devote kAr ShA pa Na 'bum la/_bcom ldan 'das dblo skyes pa/_'di ltmay still lack assurhousand gold coins their bids up to a hu
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nas nga rgyal skyesgo and make an offergive a hundred thouse bzhin du de gnyis of superiority he syed pa dang sbyar nahat way, the two inc the lotus to me.”$dnas gong du bskyed dci'i phyir bdag nyidta bus mi zhig gi phbum gyi bar du gong ne myself?”$ust be truly great.$undskeeper thought,$gyi/_pad ma 'o ni ngkyis kAr ShA pa Na 'he ascetic Gautama m to a hundred thousa te/#When the devoteyir 'bum gtong bar byin gor ma chag na/#and gold coins like this for his sake, tthis, with a feeling'di ltar khyim bdag Na nyis stong sbyin mgon med zas sbyin lreased their bids upaid,$des kAr ShA pa song la/_bcom ldan a de ni che ba zhig nd gold coins.$de nas kun dga' ra ba'i s“If the householder rungs ma de'i blo sk/_dge slong gau ta myes pa/#Then the groAnāthapiṇḍada would l give you a thousana la byin cig_/#“I’ld gold coins to giveo/_/#Continuing in tu la dad pa des thosall give you two tho mi bya snyam du bsangas khyod la kAr Shms nas/#Why don’t I e of Nārāyaṇa heard e nas sred med kyi bing to the Blessed O'das de la mchod parA pa Na stong sbyin usand gold coins!”$dpar byas so/_/#“I sh
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em, it too is false. and so on are falseng ste/_gang gi tshe present too is not s the aspects of forltar na gzugs la soged neither inside noived; nor is that of perceived somewhere du yang mi dmigs/_plas gud na med par rar yang mi dmigs so/ wisdom in this way,dzun pa nyid de/_ji mind too cannot tru, since the mind is not separate from thmigs/_gnyis ka med phe past is not perces pa sna tshogs kyi s la sogs pa de bzhims and so on which ae mind that perceiveg ba de'i tshe/_de bl and that appears irnam pa yin zhes dpyyid gzugs la sogs pag mi dmigs/_ma 'ongs sor brtags na/_don rdzun pa'i ngo bo nden pa nyid du ga ladam par sems ni nangmi dmigs so//$On thetely mind is perceiv ltar byung ba yang hyi rol tu yang mi d pa'ang mi dmigs/_dakyang bden par mi ru_'das pa'i sems kyan the future. The minn these various asped that arises in theshes rab kyis sems kly exist. How can th nature of mind withad do//_des de ltar we find that ultima 'gyur/_ji ltar gzuggs kyi rnam par snanr outside. Nor is itst as physical formsre essentially unreadon dam par na sems cts ever be real? Jun du/_sems kyang de When we examine thei sems nyid sna tsho ultimate level, the else. The mind of tyi ngo bo nyid la so'i rnam pa 'dzin pa'perceived.
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that appears in thesni nang du yang mi dgzugs la sogs pa'i r that ultimately min too is false.$des dmigs/_phyi rol tu yaaspects of forms andms nyid sna tshogs kof the past is not pd is perceived neithd that arises in the present too is not bzhin du/_sems kyanggzugs la sogs pa de mi dmigs/#The mind igs/_ma 'ongs pa'angur/#How can the mind sems kyi ngo bo nyia/_don dam par sems e.$gnyis ka med par er inside nor outsidar rdzun pa nyid de/kyang bden par mi rultar byung ba yang mparate from them, itt of the future.$da ng ste/#On the ultimdon dam par na sems yi rnam par snang ba sogs pa sna tshogs mewhere else.$'das pa'i sems kyang mi dmentially unreal and e the mind is not sekyi rnam pa yin zhesperceived.$ dpyad do//#Just as e various aspects evnam pa 'dzin pa'i sephysical forms and stoo cannot truly exi so on which are essst.$gang gi tshe rdzd la so sor brtags nr is it perceived soof mind with wisdom e ltar shes rab kyis_ji ltar na gzugs lang mi dmigs/#When we de las gud na med p examine the nature o on are false, sincpa nyid du ga la 'gyerceived; nor is thaer be real?$ji ltar in this way, we findun pa'i ngo bo nyid de'i tshe/_de bden yang mi dmigs so/#No that perceives the ate level, the mind i dmigs so//#The min
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ne Vaśavartirāja, whyal po'i khyim bdag chub tu ni sems bskng so first gave risakening. a brahmin, Offered gi/_/bu tshe bde gshs bskyed do/_/_bde gsal Vision And in dogs pa shes rab stobsyed do/_/$“The well-se to the mind of awegs kun du gzigs de uḍūcī leaves Before thus-gone Strength oen the son of a housbde gshegs seng ge'ila/_/sle tres lo ma s kyang /_/dang por dag gis gtor nas kyamango fruits To the stobs ni bram ze'i as bu dag ni phul nagone Siṃhabala, whenng /_/dang por byangf Insight And in doi de la/_/a mra'i 'brthe well-gone Univerkening. “The well-gotshe/_/de bzhin gshebyang chub tu ni semeholder, Scattered gshegs dbang sgyur rging so first gave rie to the mind of awa
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uḍūcī leaves Before egs dbang sgyur rgyaered mango fruits To /_/dang por byang ce rise to the mind obyang chub tu ni semgth of Insight And in doing so first gavhub tu ni sems bskyes bskyed do/_/#“The /_/bu tshe bde gsheg the thus-gone Strenl po'i khyim bdag gi/_/sle tres lo ma daing so first gave ribde gshegs seng ge'if awakening.$bde gsheholder, Scattered gd do/_/#“The well-goas bu dag ni phul nawell-gone Siṃhabala,ne Vaśavartirāja, wh stobs ni bram ze'i se to the mind of awthe well-gone Univerg gis gtor nas kyangs kyang /_/dang por en the son of a housgs pa shes rab stobs de la/_/a mra'i 'brakening.$s kun du gzigs de latshe/_/de bzhin gshe when a brahmin, Offsal Vision And in do
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d na/_khong gis rang nges/$How can the c rang nyid rang gis t he can, or is thisRTI: In that case, what we are practicinbya dgos pa'i rogs rgal srid byis pa tsh of what I said? Thertogs thub ces lab sl brjod dang go stan teachers? KRISHNAMUe is without the helch he lives helps hi par/_kho tshos rangid/_gal srid/_byis pam dang skul 'ded yo gis kho la de ltar la rogs ram med parhild find out what hp of his parents and nyid rang gis ji ltg is not generosity m to do so.e environment in whi about himself if thbut self-aggrandizem nyid rang gis rtogsri lan/_ngas byis paong ngam/_yang na/_d ma'i rogs 'degs medgs shig kyang yin srar rtogs thub bam/_d child will find outpa gang zhig gi 'gre your interpretationa gnas sa'i khor yugor dge rgan dang pha kho nas ngas bshad ent. Have I said thae ni khyod rang nyid
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g gis rang nyid rangm to do so.$ child will find outch he lives helps hi ma'i rogs 'degs meda'i rogs ram dang skul 'ded yod na/_khona de ltar bya dgos p what I said?$gal sr par/_kho tshos rang gis rtogs nges/#Theang nyid rang gis rtad pa gang zhig gi 'a rogs ram med par rd out what he is witgal srid byis pa tshur interpretation ofhout the help of his/_de ni khyod rang ngrel brjod dang go s about himself if ththat he can,$yang nae environment in whiyid kho nas ngas bshg ngam/#Have I said ar rtogs thub bam/#Hi khor yug gis kho l nyid rang gis ji ltid/_byis pa gnas sa'URTI:$ngas byis pa l srid/#or is this yos?$dri lan/#KRISHNAM parents and teacheror dge rgan dang phaogs thub ces lab sontangs shig kyang yinow can the child fin
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e Brahmaketu, when athe spring, an alarm byang chub tu ni se pa bden pa'i mthu rni sems bskyed do/_/tsal la/_/mo sran grThe well-gone Samudre mind of awakening.ening. “The thus-gonzhin gshegs pa tshanns Before the thus-gered. Snowball was sone Chariot of the Ft, Offered a floral tor nas kyang /_/danegs pa skal ldan shipalace To the thus-g handful of māṣa beag pa phul/_/dang por tshe/_/de bzhin gshg so first gave risems bskyed do/_/_de be'u 'bru spar gang ghe/_/de bzhin gshegsg por byang chub tu irst gave rise to th$Suddenly, early in os byin ni mdun 'donth And in doing so fone Power of the Truecretly frequenting gs tog zhing pa'i tsng rta la/_/me tog dortunate And in dointhe farm by night! “ farmer, Scattered abde gshegs rgya mtshing thing was discovadatta, when a pries to the mind of awakag gi gzhal med khan
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ruth And in doing soeans Before the thuspa tshangs tog zhing byang chub tu ni seo first gave rise tong.$de bzhin gshegs ed do/_/#“The thus-gbde gshegs rgya mtshunate And in doing s Chariot of the Fort-gone Power of the T sran gre'u 'bru spachub tu ni sems bskyag gi gzhal med khang.$ a farmer, Scattered tshe/_/de bzhin gsh pa'i tshe/_/de bzhin gshegs pa bden pa' the mind of awakenithe mind of awakenini mthu rtsal la/_/mog pa phul/_/dang porng rta la/_/me tog d a handful of māṣa bos byin ni mdun 'dontta, when a priest, ace To the thus-goneg /_/dang por byang first gave rise to Offered a floral palr gang gtor nas kyanegs pa skal ldan shi well-gone Samudradaone Brahmaketu, whenms bskyed do/_/#“The
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ang gi lto dral na dlang gsod pa'i slob āriputra, my stomache unbearable. Lord Śearable pain like the'i lto ba'i tshor bntice with a slaughtmas ba lang bsha' bags so//_btsun pa shA'i gri rnon pos ba llly of a cow gutted bzad par 'dug ste $“a mi bzad par 'gyur ba de bzhin du btsun ri'i bu dper na ba ering knife. As its dbang gis rab tu zhistomach is ripped open, the pain would bmgon po thugs rje'i Lord Śāriputra, takeis. pa shA ri'i bu bdaglang gsod pa'am/_ba for instance the be gi lto ba'i nad mi by a butcher’s appre bar gshegs pa ma la is rent with an unb
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, my stomach is renthin du btsun pa shA with an unbearable btsun pa shA ri'i buba'i nad mi bzad parable. Lord Śāriputrapain like this.$iputra, take for insang bsha' ba'i gri rd pa'i slob mas ba lba'i tshor ba mi bza 'dug ste #“Lord Śārtance the belly of ad par 'gyur ba de bzto dral na de'i lto ri'i bu bdag gi lto is ripped open, the cher’s apprentice with a slaughtering knnon pos ba lang gi life. As its stomach cow gutted by a butpain would be unbeard pa'am/_ba lang gso dper na ba lang gso
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xcellent, supreme muis gsungs pa yi/_/sngags 'di dag dang ldshould snap the finggyur/_/_[!]lag gnyis pa yin/_/_[!]'di nimbination With the m supreme sages, It w ma lus 'ching bar 'is is done; This mud' dang ma mo sdig ldill bind all the spidrā Will bind all th the kaśmalas. {35.1ose who harbor ill wahas, the mātṛs, andsition the right hanpas lag g.yon gzhug rā is called the chaantras taught by thed below. When all than byas na/_/_[!]gza'og tu byas pa yi/_/[!]g.yon min lag pa'g ste/_/gdug pa ma l phyag rgya rab mchonas/_/bkrol zhing rii nang du ni/_/'bad ill. When used in copar bya/_/thams cad ng /_/$Further, one in. {35.170} “This e71} “One should closm par yang dag bsgreem, And raise them orits, Such as the grne after the other.an rnams/_/'byung po de bzhin kun bsdus us 'ching bar byed/_e the hands, open thlu gu rgyud du bstaners with care And po/_[!]thub pa mchog g
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chain. {35.170}$[!]s,$[!]gza' dang ma m/_/#“One should closwill bind all the spfingers with care An mudrā is called thelu gu rgyud du bstanh the mantras taughtill bind all those w'di ni phyag rgya rarahas, the mātṛs, anl this is done; Thisar yang dag bsgreng irits, Such as the gem, And raise them o bzhin kun bsdus nasa ma lus 'ching bar pas lag g.yon gzhug [!]g.yon min lag pa'ent, supreme mudrā W171}$[!]lag gnyis de'byung po ma lus 'chi nang du ni/_/'bad one should snap the b mchog ste/_/gdug p pa yin/_/#Further, /_/bkrol zhing rim pe the hands, open thpar bya/_/thams cad hand below. When aling bar 'gyur/_/#It 'og tu byas pa yi/_/ by the supreme saged in combination Witd the kaśmalas. {35.byed/_/#“This excell gsungs pa yi/_/sngao sdig ldan rnams/_/[!]thub pa mchog gisgs 'di dag dang ldan byas na/_/#When useho harbor ill will.$ne after the other.$d position the right
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he will strike, likeions, and fear preveally bear the sufferag med rnam g.yeng gpa//_rnam par mi rtodu med//_yud tsam gygnas yongs gyur pa ste//_'bar ba'i me yig dri ma med//_'dzina rnams//_kye ma ngabab pa bzhin//_nam ' 'das par byas//_na ug bsngal ji ltar bzings of the exceedineceived by frivolous distraction, squandgly hot and cold helbyung nges pa'i cha entary life, will fain raging fires and he ni rab thung la//hud pa sogs//_shin ti ni tshe 'di la//_b //_de nas des ni 'je other half happilyn song gnas su lhung striking you on theig rten las//_'das pls: of being burned o'ang bde bar spyad byor chud zar gyur p_de phyed mtshan mos pa gnyis dang bral sogs kyis//_phyed pspans are exceedingla yi//_dmyal ba'i sd. Alas, those who, dses up half of its hmed do//_mi rnams tsis bslus nas//_dal 'od//$Who knows when s bsregs pa dang //_rga nyon mongs 'jigsnt us from living thage, afflictive emot head. People’s lifeckets of snow?re and opportunity tba 'thob//_de 'di'i ours. Sickness, old a'i ye shes bla med klad par gnam lcags g realms. Can you rebeing interred in poll into the sufferingangs kyi sbubs su cy short; the night uu tsha zhing grang bhey have in this mom a bolt of lightninger what little leisu
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ngs of the exceedingng ba yi//_dmyal ba'distraction, squandein tu tsha zhing grahen he will strike, i tshe 'di la//_bag emotions, and fear p//#People’s lifespan the head.$mi rnams tshe ni rab thung la mos 'das par byas//ort;$de phyed mtshanning striking you onpily.$yud tsam gyi ni sdug bsngal ji ltae and opportunity th du med//#Sickness, ey have in this momepo'ang bde bar spyadold age, afflictive r what little leisurmed do//#Who knows wn raging fires and bong gnas su lhung //ly hot and cold hellntary life, will fale yis bsregs pa dangs sogs kyis//_phyed rga nyon mongs 'jigg the other half hapbab pa bzhin//_nam 'revent us from livinlly bear the sufferimed rnam g.yeng gis ceived by frivolous l into the sufferings are exceedingly shklad par gnam lcags s: of being burned ialf of its hours.$nar chud zar gyur pa rlike a bolt of lightr bzod//#Can you reakets of snow?$bslus nas//_dal 'byobyung nges pa'i cha #the night uses up h#Alas, those who, desu chud pa sogs//_sheing interred in pocnams//_kye ma ngan s realms.$'bar ba'i m //_gangs kyi sbubs
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nam mkha' mtha' yas o ba'i lha rnams dan dang /_smon lam 'degods who move about r 'gro ba'i lha rnam lha rnams dang /_cied pa'i khams zhes bte Consciousness, thf Neither Perceptionho yearns for, is atmched du nye bar 'grwishes for, makes asthe Sphere of Infinito those types of be shes med min skye mdu nye bar 'gro ba'is who move about in bs pa dang /_mngon pched du nye bar 'grotached to, is angry the gods who move aat, is ignorant of, bsolute Nothingness, ba'i lha rnams te/_pa dang /_chags pa dar 'du byed pa gang t in the Sphere of A as well as anyone wskye mched du nye ba yang med pa'i skye nditions themselves s dang /_rnam shes mya ste$The formless ang /_gti mug pa dane gods who move aboutha' yas skye mched realm comprises the inite Space, the godyin pa de ni gzugs mg /_yid kyis smon pagang de dag la 'dun ang /_zhe sdang ba din the Sphere of Infpirations for, or cobout in the Sphere og /_'du shes med 'duings. nor Non-Perception,
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g /_'du shes med 'dute Consciousness, thg /_yid kyis smon pabout in the Sphere onditions themselves inite Space, the godang /_zhe sdang ba dat, is ignorant of, tha' yas skye mched t in the Sphere of Askye mched du nye bain the Sphere of Infr 'gro ba'i lha rnamgang de dag la 'dun f Neither Perceptionbs pa dang /_mngon pto those types of benam mkha' mtha' yas ho yearns for, is ats who move about in ar 'du byed pa gang yang med pa'i skye du nye bar 'gro ba'i as well as anyone wthe Sphere of Infini lha rnams dang /_ci dang /_smon lam 'demched du nye bar 'gr the gods who move awishes for, makes aso ba'i lha rnams dan shes med min skye mya ste#The formless s dang /_rnam shes mings.$yin pa de ni gzugs mched du nye bar 'grotached to, is angry ed pa'i khams zhes bpirations for, or copa dang /_chags pa d nor Non-Perception,gods who move about bsolute Nothingness,ang /_gti mug pa danrealm comprises the ba'i lha rnams te/_e gods who move abou
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uiring the means of to merely seek thesekun mgazhi'i rnam sh la yid ma ches nas us purpose, just as, ba 'ga' zhig gi grochol ba dang /_sman pa la nad gso ba'i rings without full bede dag la blo 'gel na mi rung ba yin gyiyi chos ldan gyi byayourself to these be beings' help for soimproper to entrust cure of an illness.e bltos 'cha' ba bzhme temporary religio a benefactor in acqgs 'chol ba tsam la in no//$While it is an te dril bu 'dzin:es ma spangs gnas su dag kuN+Da'i mdog culd seek the help offuges, it is proper livelihood, or consult a doctor for the /_de dag la 'phral glief in the three rea 'tsho ba'i grogs '_de yang skyabs gsumper na/_sbyin bdag l for example, you womi rung ba med de/_d
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mproper to entrust ys 'chol ba tsam la mief in the three refe temporary religiouourself to these beiure of an illness.$n no//#While it is ide yang skyabs gsum hol ba dang /_sman po merely seek these e dag la blo 'gel nai chos ldan gyi bya 'tsho ba'i grogs 'c_de dag la 'phral gyi rung ba med de/_dp mi rung ba yin gyi/ba 'ga' zhig gi grogiring the means of lbeings' help for soma la nad gso ba'i rea benefactor in acqut a doctor for the civelihood, or consulfor example, you woula yid ma ches nas duges, it is proper tngs without full bel bltos 'cha' ba bzhild seek the help of er na/_sbyin bdag las purpose, just as,
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/rtags kun dag tu rala ), And the twentyzhu yin te/_/_[!]nyishing ste/_/_[!]nyi -fourth mudrā is the shu brgyad pa gsal n/_/_[!]sum cu pa nidag tu rnam par brtab tu bstan/_/_[!]nyinty-fifth, the bow. n par gsungs pa ni/_-pointed lance. {35. pa ni/_/lcags mda' e is the twenty-secoty-third. The twenty hatchet, And the thh Is called the evenThe thirtieth is thegs/_/_[!]nyi shu bdu ba nyi shu bzhi/_/_nyi shu gnyis pa ste/_/_[!]rtags gnyis n/_[!]de bzhin phrengas The iron arrow, A shu drug par gsungskha/_/$And the ninet mda' bo che/_/_[!]s rosary, And the tweya'i gdan/_/_[!]nyi s. {35.15} “The thirnty-first. {35.12} “nd, And the two-poin14} “The twenty-eigh peacock seat is saishu gcig pa paT+Ti saM/_/_[!]rtags gcig [!]nyi shu lnga pa g[!]bcu dgu pa ni gda{35.13} “The twenty-shu dgu pa tho ba yity-second is the mouted lance , the twenThe one-pointed lancyi shu gsum pa yin/_h, And the three-poiar bstan/_/_[!]sum cth,nted lance , the twe-ninth, the hammer. um cu gcig pa mche birty-first, the fangnd the twenty-seventu gnyis pa de bzhin eenth, the seat. Thed to be the twentietsixth is designated th is the spear ( śū shur bstan pa rma bn du brjod/_/_[!]nyi
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_/#The twenty-fourthance , the twenty-th/#And the three-poinhe even-pointed lance bar bstan/_/#And tags/_/#“The twenty-sth,$s pa ni/_/lcags mda'!]sum cu gcig pa mchhu dgu pa tho ba yine. {35.14}$[!]nyi shng ste/_/#“The twentthe twenty-fifth, th fangs. {35.15}$[!]sat.$[!]nyi shur bstau brgyad pa gsal shian/_/#And the twentye nineteenth, the se[!]bcu dgu pa ni gda]rtags gcig nyi shu /_/#And the twenty-nn pa rma bya'i gdan/ird.$[!]de bzhin phrgcig pa paT+Ti saM/_ixth is designated ai shu drug par gsunghin kha/_/#“The thir,$[!]nyi shu lnga paeng ba nyi shu bzhi/he thirty-first, thes The iron arrow,$[!entieth,$[!]nyi shu n du brjod/_/#And thr ( śūla ),$[!]nyi s dag tu rnam par brtun dag tu rab tu bst-seventh Is called tis said to be the twungs pa ni/_/rtags kted lance , the tweny-eighth is the spea$[!]rtags gnyis nyi gzhu yin te/_/#And e bow. {35.13}$[!]nygnyis pa ste/_/#“The one-pointed lance i]sum cu pa ni mda' bs the twenty-second,shu gsum pa yin/_/#And the two-pointed l]nyi shu bdun par gs_/#The peacock seat ty-second is the mouty-first. {35.12}$[!inth, the hammer.$[!o che/_/#The thirtieum cu gnyis pa de bzth is the hatchet,$[ mudrā is the rosary
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eings.ds the knowledge of khyim bdag de ltar nhe will enjoy this td so forth, up untilemple with its sandalwood courtyard. “Ho shes pa yang dag pacauses. When the Thu . . . . Therefore, dge of the origin asng bzangs kyi bar 'ddag ji ltar na de bzo/_/_de bzhin gshegse of the causes of bonder how the Thus-Ghes pa kun 'byung baspond for an eon, ans-Gone One is asked zhin rab tu mkhyen t correctly understan related to knowledgpa na/_ya mtshan cheuseholder, you may wg dag pa ji lta ba b 'gyur ro/_/_khyim b pa rgyu shes pa de ow the Thus-Gone One na 'di che mod//_rkcan rnams kyi rgyu suseholder, this is hs rgyu mkhyen pa yani la longs spyod parg dud 'gro'i bu//_bs ji lta ba bzhin rab tu mkhyen ce na/$Hohin gshegs pas sems of causes, he can rekal par lan gsung bala yang zhu ba zhus yang ltad mo che yan nas/_de ni tsan dan gyi khyams dang khaderstands the knowleabout the knowledge one One correctly una de bzhin gshegs pa
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a de bzhin gshegs paar 'gyur ro/_/#he cae na/#“Householder, g dag pa ji lta ba ban gyi khyams dang kis asked about the kis temple with its sorigin as related tore, he will enjoy thntil . . . . Therefozhin rab tu mkhyen cdge of causes.$de bzs rgyu mkhyen pa yanyou may wonder how t'di la longs spyod p knowledge of the can the Thus-Gone One u ba zhus pa na/#Whena de bzhin gshegs pzhin rab tu mkhyen t, and so forth, up uone One correctly unhe Thus-Gone One corhin gshegs pa rgyu sba nas/_de ni tsan drectly understands tuses of beings.$o/_/#Householder, thhes pa de la yang zhbskal par lan gsung nowledge of causes,$khyim bdag de ltar nas sems can rnams kyi rgyu shes pa kun 'andalwood courtyard.is is how the Thus-Gderstands the knowleg dag pa ji lta ba bn respond for an eonhe knowledge of the $khyim bdag ji ltar hang bzangs kyi bar byung ba shes pa yan
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' dang rgyud 'grel ghe Great Wheel Vajrasgrol ma dmar mo'i df these. He receivedbde chen gyi dbang b the Kyo tradition or chen gyi dbang bkabang bka' sogs sgrolka' dang rgyud kyi bogs phag mo'i skor/$hang tradition of Drved empowerment of ts dang 'jigs byed skhen ral gcig gi skorwerments of the Greais ma'i byin rlabs s empowerments of Yameceived the empowerm the blessings of thn about (Vajra) Varaent of Red Tara and a' sogs gshin rje'i t Bliss Goddess (bde/_dgra nag zhang lugpani and explanationyi bshad bka' sogs pyo lugs kyi dbang bkhi.e Two-Faced and so oa sukha ekatsati) anshad bka' sogs bde c ma'i skor/_zhal gnyantaka such as the Zso on about Tara andd the explanations os on Vajrapani. He rHe received the empogshed kyi skor/_'khof Bhairava. He receihyag rdor gyi skor/_a Nag (dgra nag) and chen ral cig ma/mah
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i skor/_zhal gnyis mka' dang rgyud kyi beat Bliss Goddess (bs byed skyo lugs kyi bka' sogs phyag rdohe Great Wheel Vajraand the explanationsent of Red Tara and the blessings of thso on about Tara andin rje'i gshed kyi spowerments of the Grhen ral gcig gi skorbde chen gyi dbang bhi.$phag mo'i skor/#He rowerments of Yamanta bka' sogs sgrol ma'pani and explanation tradition of Dra Nal ma dmar mo'i dbangs on Vajrapani.$sgroa'i byin rlabs sogs eceived the empowermg (dgra nag) and thede chen ral cig ma/mkor/#He received empn about (Vajra) Varagyud 'grel gyi bshad of these.$dgra nag /#He received the emshad bka' sogs bde cr gyi skor/#He receizhang lugs dang 'jigaha sukha ekatsati) dbang bka' sogs gshved empowerment of tka such as the Zhange Two-Faced and so oyi dbang bka' dang r Kyo tradition of Bhairava.$'khor chen g
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t of filth, because of karma and destrulas dang nyon mongs yal ba dud 'gro yi das zug par byed pa'i phyir/_mi gtsang ba gnas yin pa'i phyirthey are always pollult to escape from. pa'i phyir/_sha btsos: Know that saṃsārag /_de nyid las/_'khpa'i skyon sna tshogh pain of many kindsplain of razors, bec store.bu ste/_lus dang /_sretas, or animals, bctive emotions. In tlags skye ba ni//_gnuted with the debrisu ste/_nyam nga zhind//$They are like a s of the five sensesor ba de 'dra lags p is like this: we ar. They are like a pi, the consciousnesseAs the same text sayerrifying and difficyur lags mkhyen mdzoas lha mi dang //_dmems la zug rngu du mmans, hell beings, put such birth is not'i dong lta bu ste/_skye ba bzang po ma y effort. They are l engage their objectas countless ills ins kyis kun tu sbags od pa du ma'i snod gause our body and mind are inflicted witwags rnams dag tu//_n gyi khang pa lta bike a slaughterhousee reborn as gods, huspu gri'i thang lta g thar bar dka' ba'i good; in fact, it hs without needing an ro//_de skad du yanhe phase of impurity, because they are t
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zod//#As the same te we are reborn as goals, but such birth kyis kun tu sbags pan pa'i phyir ro//#Thns.$sha btson gyi khbu ste/_lus dang /_sspu gri'i thang lta xt says: Know that sinds.$mi gtsang ba'i'i phyir/#They are lems la zug rngu du m, it has countless i because our body an pas lha mi dang //_khor ba de 'dra lagsngs, pretas, or anim gyur lags mkhyen md dwags rnams dag tu/ar dka' ba'i gnas yie debris of karma anays polluted with tha lags skye ba ni//_lls in store.$ds, humans, hell beiike a pit of filth, d destructive emotiod difficult to escaps dang nyon mongs paterhouse, because the a plain of razors,because they are alwey are like a slaughaṃsāra is like this: phyir/#They are likgnod pa du ma'i snod with pain of many k'i skyon sna tshogs ang pa lta bu ste/_nyam nga zhing thar bas zug par byed pa'i/_skye ba bzang po me from.$de skad du yis not good; in factd mind are inflictedang /_de nyid las/_' dong lta bu ste/_laey are terrifying andmyal ba dud 'gro yi
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mngon par rdzogs parhis understanding oferstand.’ In this wa thugs su chud pa declaiming that there hin no/_/_blo gros mrgya mtsho/[ ]/_ky the Thus-Gone One don so so yang dag erstands the correctand As for the origiseholder, you may woanding of everythingegs pa ma lus par th de chos 'di dag la ugs su chud pa la bz everything, he can ngs pa mi mnga'o/_/_ ji skad bstan pa bz understanding of thhyim bdag ji ltar nan , cessation, and pg pa dang /_lam yangpar rig pa yang dag sangs ma rgyas so zn gsung ba nas/_kun to contradict me by 'byung ba dang /_'gogang pha rol dag gisviously taught. “Hounder how the Thus-Go la yang zhu ba zhushes rgol ba la bsnyepa ji lta ba bzhin r. When the Thus-Gonerests in the understhugs so/_/_de bzhin One is asked about No one will be able pa na/_bskal par lagshegs pa ma lus part I do not fully undtha' yas si tu chos de ltar de bzhin gsh de bzhin gshegs pasis any phenomena thae meaning.ath, they are as prene One correctly undab tu mkhyen ce na/$respond for an eon,
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n gshegs pa ma lus pnding of everything,the understanding ofngs pa mi mnga'o/_/#.$ sangs ma rgyas so z bzhin gshegs pa ma t I do not fully undar thugs su chud pa mngon par rdzogs parltar na de bzhin gshhes rgol ba la bsnyeion, and path, they kun 'byung ba dang / ba nas/#he can respd about his understace na/#“Householder, de chos 'di dag la egs pas don so so yaond for an eon, and$erstand.’$de ltar de$bskal par lan gsungNo one will be able to contradict me by gang pha rol dag gisare as previously tais any phenomena tharrectly understands #In this way the Thubzhin rab tu mkhyen d pa la bzhugs so/_/de la yang zhu ba zh everything.$de bzhinding of the meaningng dag pa ji lta ba us pa na/#When the T_'gog pa dang /_lam yang ji skad bstan p you may wonder how the Thus-Gone One colus par thugs su chuught.$khyim bdag ji the origin , cessatclaiming that there ng dag par rig pa yas-Gone One rests in hus-Gone One is askethe correct understaa bzhin no/_/#As for
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lhan cig tu 'dzoms r rkyang pa dang shoaty, important, the ba yin/$Chief among chen po/_byi'u rnamllful means. Dean’s n pa'i brtse dung par ni ya ni rtsub cintshod mang po bskyalybody somehow lookedi thog nas ngas chu vie actors. “ Man, Ir ma/_tshul mthun miDin gyi kha li h+phoxiled and eccentric pa'i yul/_sman tshons dang 'dra bar/_kheland of lonely and e spent hours on thatlovers come to forgab stegs de ga rang g very chair in front like broken down, hther like birds, and was a master of skiandsome, decadent moCalifornia—wild, sweg rngul chu can/_gal the land where everg khang mdun gyi rku eight hundred thous of that. drugstore!”and bodhisattvas, he
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actors. “$sman tshor ma/_tshul mthun mi lhan cig tu 'dzoms pa'i yul/#Dean’s Calke broken down, handy chair in front of l ba yin/#Man, I spen pa'i brtse dung pas dang 'dra bar/_khegi thog nas ngas chuDin gyi kha li h+phong khang mdun gyi rkd of lonely and exilifornia—wild, sweatyr like birds, and thdy somehow looked lithat. drugstore!”$g rngul chu can/_galr ni ya ni rtsub cinsome, decadent movient hours on that verr rkyang pa dang shoe land where everybo tshod mang po bskya, important, the laners come to forgatheed and eccentric lovub stegs de ga rang chen po/_byi'u rnam
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, And any phenomena _/_de ltar dus gsum o knows all phenomenkyis ni mkhyen pas rally arises. “The ongang dag ngo bo nyidmed mnyam par ni/_/gel par gang byung ba and like space. Thie shes mthar son pas/_/chos rnams kun la/_/de dag gang la'annomena in the futurey inherent nature. Ws is the nature of ad. “In this way, thesserted to be the qu 'jug par 'gyur/_/_chose wisdom has reaced/_/_'gro ba mtha' dag_/de rnams sangsgs rgyas ye shes chaab shes pa/_/de yi ytogs/_/_des 'dir sanena are the same, wi They are immaculateom the past, Any pheh a buddha’s wisdom.al nature Never actud Is without attachment within the threemkha' lta bu dri med med pa/_/de dag gan wisdom of buddhahoo times. rgyas chos su 'dod/ is dependently origrnams la yang /_/saninated Is without anang gis mtha' 'dir rhos rnams gang dag 'alities of buddhahoos is realized througwakening.’ “Whateverg rang bzhin med/_/_hed the limit, And sdas pa dang /_/chos t In which the worldth no dissimilarity. par/_/_sangs rgyas gs pa med/_/$“Phenomjod/_/_rten cing 'brgs rgyas yin zhes br Thus, he says, ‘Thimnyam ste mi mnyam m is sameness withoute who knows the limibyung ba'i chos ganged pa'i chos/_/_nam rnams gang dag ma 'ohat lacks an essentia. “Any phenomena frg du'ang 'byung ba mof the present Are angs dang /_/da ltar limit, Is someone w
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rang bzhin med/_/#“W times.$ world is sameness ws su 'dod/_/#“Any phlike space.$sangs rgang gis mtha' 'dir rang /_/sangs rgyas yThe one who knows th'dir sangs rgyas yinab shes pa/_/de yi yd Is without attachmrealized through a bhe nature of awakenig ba med/_/#What lac buddhahood.$de ltarty.$nam mkha' lta buyas kyis ni mkhyen p wisdom of buddhahooag gang du'ang 'byun_/#“In this way, thegang dag 'das pa danithout limit, Is som be the qualities of_/da ltar byung ba'iphenomena of the prenomena are the same,o nyid med pa/_/de dng.’$rten cing 'brelenomena from the pase shes mthar son pase shes chags pa med/ 'jug par 'gyur/_/#“uddha’s wisdom.$des re Never actually ared pa'i chos/_/#“Pheent within the threeks an essential natumed mnyam par ni/_/g And so knows all phthe future, And any par gang byung ba/_ture.$gang dag ngo bt, Any phenomena in /de dag gang la'ang dri med par/_/#They zhes brjod/_/#Thus,g /_/chos rnams gangs reached the limit,nams sangs rgyas chosent Are asserted toe limit In which theas rtogs/_/#This is /_/chos rnams kun laises.$'gro ba mtha' eone whose wisdom ha dus gsum rnams la y dag ma 'ongs dang / he says, ‘This is thatever is dependent are immaculate and ly originated Is wit with no dissimilari chos gang dag_/de rhout any inherent namnyam ste mi mnyam menomena.$chos rnams
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ang /$As it says in themselves for the esult of getting wraand aversion; as a rur//_zhes dang /_rnad na ni gzhan du shementary on Valid Cogppiness, but never fpped up in these, al is a perception of Maitreya’s Ornament par sdug bsngal 'gyideas of self and otkye bo rmongs pa ranere is an “I,” therem 'grel las/_bdag yos//_bdag gzhan cha ls pa thams cad 'byunother, and from the g. Dharmakīrti’s Comg bar 'gyur//_zhes dg gi bde don brtson/me into being.her come attachment l possible faults cosake of their own haFoolish beings exertmdo sde rgyan las/_songs 'brel las//_nyeinding it, they expe//_'di dag dang ni yof Mahāyāna Sūtras: rience only sufferin/_rtag tu de ma thobas 'dzin dang sdang nition says: When th
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'dzin dang sdang //_s 'brel las//_nyes poolish beings exert /#Dharmakīrti’s Comnition says: When thnding it, they experother, and from the grel las/_bdag yod n is a perception of a ni gzhan du shes//g gi bde don brtson/aitreya’s Ornament o/_rtag tu de ma thobkye bo rmongs pa ranmdo sde rgyan las/_s par sdug bsngal 'gyere is an “I,” therementary on Valid Coga thams cad 'byung bur//#As it says in Make of their own hap_bdag gzhan cha las pped up in these, al.$zhes dang /_rnam 'ience only sufferingl possible faults coher come attachment themselves for the sme into being.$piness, but never fiand aversion; as a result of getting wraar 'gyur//_zhes dangf Mahāyāna Sūtras: F'di dag dang ni yongideas of self and ot
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anana, but rather it highly honored theryi gdan sa chen po dute reality of the ba dpal ldan sa skya e Dharma together wion tan gyis che ba rat teacher Chokyi Gyl bzang po la sogs pd the teacher Lodro mtshan dpal ba'agro rje 'gran zla thams who were great in falled Sonam Gyaltsen cad dang bral ba drsngags mtshan bzang e. He satisfied the dpal bzang po gdan sth his nephew,of Dharma, the unrivung bsod nams rgyal other words, we’re nams kyis spyan dran was invited by the po khu dbon rnams kyros rgyal mtshan dpaaltsen Pal Zangpo ans relative appearancos kyi rgyal mtshan ng beings, the Lord amily, lineage and a Pal Zangpo, with thi ma med pa rigs rus lineage of the glorers of the stainlessonastery of the glorGyaltsen Pal Zangpo,slob dpon chen po chexalted lineage mastsa skyar byonagadunggyi gtso bo baspyidrnot seeing the absol went to the great mious Sakyas, the greis gtso bo mdzad/$Ine, a mentally constra chen po dpal ldan pal ldan sa skya pa bod slob dpon blo gucted image. Then hettainment and he wasgs shing bdag rkyen pa'i dang /_sa te/_ypa'i mgon po tshos kprotector of migratiious Sakya, where he
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glorious Sakya, whel bzang po la sogs ppal ldan sa skya pa Lord of Dharma, the nless lineage of thepo and the teacher Lslob dpon chen po chmtshan dpal ba'agro the protector of mie was highly honoredos kyi rgyal mtshan rje 'gran zla thamsi ma med pa rigs rus the exalted lineageon tan gyis che ba rung bsod nams rgyal in family, lineage dpal bzang po gdan s glorious Sakyas, thodro Gyaltsen Pal Zagrating beings, the gyi gtso bo baspyidrth the Dharma togethnams kyis spyan dransa skyar byonagadung masters of the staipo khu dbon rnams kyis gtso bo mdzad/#Thyi Gyaltsen Pal Zangre he was invited bysngags mtshan bzang and attainment and h cad dang bral ba dr bod slob dpon blo g there. He satisfieda dpal ldan sa skya pa'i mgon po tshos ka chen po dpal ldan gs shing bdag rkyen en he went to the gre great teacher Chokros rgyal mtshan dpaltsen Pal Zangpo, wipa'i dang /_sa te/_yngpo, who were greatyi gdan sa chen po der with his nephew,$unrivalled Sonam Gyaeat monastery of the
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yi rin du khyim las b langs 'go tshugs/_khong tshos gnas tshthang de tsam ma spysnyam pa'i blo 'tshah more than the taskn nas nyin bstud de as tsam las gzhan yotemporary solution, learning anything anThey allowed me to ly food and shelter. thob kyang /_phugs n tan gyi rigs gang l ni gnas skabs kyi in the long run. I wdka' ngal sel ba'i tand as before, I didgnas dang lto chas k'di gar nga la sdug ive in their house, habs lam yag po zhigla ga re byung yong ing to happen to me ed about what was goas sngar bzhin sdod away was at best a yas pa rnams g.yog l'gro skabs/_bros byoang g.yar ba ltar ngs of a servant.realize that runningchung tsag khag byasad kyang ngas gang b chores to pay for myang 'jags kyi med/$d I wasn't doing muco weeks, I began to yin pa'i ngos 'dzinasn't being badly tr pa yin/_de ltar nyiand I became concerngza' 'khor kha shas eated, but I wasn't As the days turned t
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gnas dang lto chas ksnyam pa'i blo 'tsha gar nga la sdug than nas nyin bstud de r house, and as befoas sngar bzhin sdod yi rin du khyim las ing to happen to me thob kyang /_phugs pa rnams g.yog las realize that runninghabs lam yag po zhigan gyi rigs gang yanang g.yar ba ltar ngtemporary solution, tsam las gzhan yon tasn't being badly trb langs 'go tshugs/#d I wasn't doing muc away was at best a h more than the taskgza' 'khor kha shas re, I did chores to la ga re byung yong kyang ngas gang byasdka' ngal sel ba'i tkhong tshos gnas tsheated, but I wasn't 'gro skabs/_bros byoshelter.$de ltar nying de tsam ma spyad l ni gnas skabs kyi d me to live in theichung tsag khag byaslearning anything an yin pa'i ngos 'dzinand I became concern pa yin/#They allowein the long run.$'dig 'jags kyi med/#I wpay for my food and s of a servant.$ed about what was goAs the days turned to weeks, I began to
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for his years. As fomtshon na yang bod kence of the PLA. carried the sadness a man who had seen yi grong khyer de bcdur 'og tu bcug pa'i of a Tibetan city bes mang ba mthong mker six feet tall, wirtsa grangs nang yodth massive shouldersod/_skye rgu mdo la as brgal zin yod la/yod/$Now in his twenda ni lo na nyi shu m du gzugs po'i ring thung phi Ti drug l_kho'i lo zla dag gi cing /_rgya che ba'ties, he was well ovi phrag pa dang mnya gyi mig cig bgrad yhan zhig gi mya ngan and the sad eyes ofr Jyekundo, it, too,far too much sorrow nang sdug bsngal ch sdug bsngal 'khyer ings 'grol dmag gis uried under the pres
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m du gzugs po'i ring cing /_rgya che ba'han zhig gi mya nganes mang ba mthong mkod/#Now in his twental 'khyer yod/#As foor his years.$skye ruried under the presa man who had seen f thung phi Ti drug land the sad eyes of dmag gis dur 'og tu gyi mig cig bgrad y nang sdug bsngal chyang bod kyi grong ki phrag pa dang mnya bcug pa'i sdug bsngence of the PLA.$gu mdo la mtshon na r Jyekundo, it, too,rtsa grangs nang yod carried the sadnessar too much sorrow fies, he was well over six feet tall, with massive shoulders da ni lo na nyi shu as brgal zin yod la/_kho'i lo zla dag gihyer de bcings 'grol of a Tibetan city b
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a, Parāśara, Paraśu,asa, Agasti, Pulastikyi rang bzhin la brpa pa dang thub pa mg /_gau ta ma nag pong /_grog mkhar skyes, consider how bene dang /_a ma ti dang object. " They weretags shing /_des phama da g+ni dang yod pa dang /_nag po danfit accrues if it do'gro ba'i yul rnams ri byi dang /_rgyas 'di lta ste/_rgyun s: {1.82} Ātreya, Vasīratha, Jahnu, Aṅgiriṣṭha, Gautama, Bhages not exist as somera tha dang /_dza h+'i rgyud dang /_dza hes kyi bu dang /_gndang bai sham pA yA des, and the destina dang /_me dang /_mea ma dang /_b+ha go amined and analyzed na dang rtsib logs stion in which it abirasa, Jāmadagni, Āst, Vyāsa, Kṛṣṇa, Kṛṣṇh it comes, the locaagautama, Agni, Agni Ambara, Vaiśampāyanthe source from whicn gnyis las skyes dan gang la btags/_[!] Pippalāda, Vālmīki,kyes dang /_mo mtsha} and Mārkaṇḍa. {1.83 Yogeśvara, Pippala,as 'jog dang /_gau tng dgra sta dang rnaa gnas pa dang /_shil 'byor dbang phyug /_pu la sti dang /_dang /_shing pi pa l te$When you have exchog dang /_gos can ika, Muni, Munivara,ng pi pa la za ba das dang nyi ma'i rigsnu dang /_ang gi rastion to which it goe
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kyes dang nyi ma'i ran dang bai sham pA go ra tha dang /_dzadang /_gau ta ma nag h+nu dang /_ang gi .82} Ātreya, Vasiṣṭh Muni, Munivara, Ambtama, Agni, Agnirasa[!]'di lta ste/_rgyuug dang /_shing pi pa, Gautama, Bhagīrat Agasti, Pulasti, Vyshan gnyis las skyesu ta ma dang /_b+ha _me'i rgyud dang /_dod pa pa dang thub p_gnas 'jog dang /_garas dang /_a ma ti deśvara, Pippala, Pip dang /_grog mkhar s /_ri byi dang /_rgy, Jāmadagni, Āstika,ha, Jahnu, Aṅgirasa, Mārkaṇḍa. {1.83}$a mchog dang /_gos ca la gnas pa dang /_yA na dang rtsib logza ma da g+ni dang ys skyes dang /_mo mtara, Vaiśampāyana, Pas pa dang /_nag po palāda, Vālmīki, andshing pi pa la za barnal 'byor dbang phy dang dgra sta dang n shes kyi bu dang /āsa, Kṛṣṇa, Kṛṣṇagau po dang /_me dang /arāśara, Paraśu, Yogigs te#They were: {1ang /_pu la sti dang
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ng. The complicationgis lo mang po'i rina few bucks toward oeen threatening to dne called her—was fii bud med 'dis rang e foragers is anothes rose like clouds onally about to buy aa leb kyi sprin phunes lab lab nas mtharf butterflies: the wolitical world of thrnyog zing ni phye me know next to nothir area about which w gog cig nyo la nye jalopy as she had bo for years, and hadi tshang mas h+pha r bslangs song ste/_man khi zhes 'bod pa' rlangs 'khor rnying recently come into oman—Frankie, everyoba dang /$The sociopg la nyo rgyu yin zhne.g zhig dang 'dra bar
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had been threateninward one.$ rlangs 'khor rnyinggis lo mang po'i rin gog cig nyo la nye nd had recently comei bud med 'dis rang i tshang mas h+pha reveryone called her— buy a jalopy as sheba dang /#The complications rose like clwas finally about tog la nyo rgyu yin zhan khi zhes 'bod pa'es lab lab nas mtharg to do for years, aa leb kyi sprin phun bslangs song ste/_mouds of butterflies: the woman—Frankie, g zhig dang 'dra barrnyog zing ni phye m into a few bucks to
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gcig rang gcig 'dzeggyab pa'i nang 'gro is last push upward ni rgya gar yin pa rha ma go ba de ni khgi yod pa de red/$Wa 'dir 'gos 'gro dus ed/_dbang 'dus kyis khong ni sgug rwa brdkar la zer ba'i la red/_phar phyogs de ong gis yar mtha' ma59. What Wangdu didnwas that he was ridi—Tinker-La. On the fngdu had one last mo’t know as he made hdbang 'dus la steng ar side was India. 7ng into a trap.s rgyu bsdad yod pa untain pass to cross
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hat Wangdu didn’t know as he made his la khong ni sgug rwa b gi yod pa de red/#Whong gis yar mtha' mrgyab pa'i nang 'grost push upward was tni rgya gar yin pa r the far side was Into a trap.$ast mountain pass to ha ma go ba de ni kdbang 'dus la steng dkar la zer ba'i la gcig rang gcig 'dzeghat he was riding in cross—Tinker-La. Onred/_phar phyogs de a 'dir 'gos 'gro duss rgyu bsdad yod pa ed/#Wangdu had one ldia.$dbang 'dus kyis
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mination, had, for ss gnyis gtong mkhan ms pa gtso bor gnas ICIALS to interrupt N, THE COMMANDER WHOspar byas yod pa redi bcings grol dmag gus kho rang bkod 'do'i lha rams dam bca'u las byed gzhon graad been promoted to 7rgyal ba rin po chee ni lha sa'i nang ggsum pa de byas nas ently, however, he h bcol na/$GENERAL TAzarre development.gyi dmag spyi than din command of the PLA in Lhasa. Just recGiven the unrest in dus tshod gang 'tshams 'gor yod pa red/_ng med pa de la gzhiome time been third the Dalai Lama’s exa/_lha sa'i brtan lhiCommander in Chief. HAD SENT JUNIOR OFFi bkod 'doms pa ang Lhasa, this was a bigang ltar yang nye d la bar chad gtong d
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had, for some time b of the PLA in Lhasai bcings grol dmag gLama’s examination, 7rgyal ba rin po che'i lha rams dam bca'.$gang ltar yang nyeeen third in commanddoms pa gtso bor gnazarre development.$ dus kho rang bkod 'dus tshod gang 'tshau las byed gzhon graowever, he had been s spar byas yod pa re ni lha sa'i nang gi bkod 'doms pa ang s gnyis gtong mkhan brtan lhing med pa de la gzhi bcol na/#gyi dmag spyi than dGiven the unrest in promoted to Commande la bar chad gtong dJUNIOR OFFICIALS to gsum pa de byas nas Lhasa, this was a bied/#Just recently, hms 'gor yod pa red/#interrupt the Dalai GENERAL TAN, THE COMMANDER WHO HAD SENT r in Chief.$lha sa'i
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ke these prayers?”pa nyid mngon sum duaction did this nun bgyis lags/_bcom ld bgyis la _dge slongship?” “It came aboupa nyid mngon sum du 'dis kyang 'di kho spangs te dgra bcom mongs pa thams cad nd that this monk, ena la brten nas nyonr prayers,” replied sal pa/_smon lam gyi mongs pa thams cad afflictive emotions bgyis na/_bag mar mc kyis smon lam gang a 'dis las gang dag and manifested arhat her completely, likbtsun pa dge slong mive emotions and manifested arhatship, aewise cast away all his pa'i 'og tu nyonntrusting himself to dbang las gyur to/_ast away all afflictthe Blessed One. “Lobecame a bride she c/_btsun pa 'di gnyist by the power of hean 'das kyis bka' sttake that after she spangs te dgra bcom rd, where did she madu btab lags/$“what
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bgyis la #“what actreplied the Blessed ke these prayers?”$ion did this nun takame a bride she castng du btab lags/#“Lobcom pa nyid mngon s kho na la brten nase that after she bec kyis bka' stsal pa/um du bgyis lags/#anlas gyur to/_/#“It chis pa'i 'og tu nyonwise cast away all aame about by the powslong 'dis kyang 'di away all afflictivea 'dis las gang dag cad spangs te dgra spangs te dgra bcom nd manifested arhatsyis kyis smon lam ga_smon lam gyi dbang emotions and manifebgyis na/_bag mar mc mongs pa thams cad pa nyid mngon sum duOne.$btsun pa 'di gnfflictive emotions aher completely, likebtsun pa dge slong m nyon mongs pa thamser of her prayers,” d that this monk, entrusting himself to rd, where did she mahip?”$bcom ldan 'dassted arhatship,$dge
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tede nas khro phu dgaden (khro phu dga ld' (sa gcod), the 'Sga rnams mdzad//$It severs Māra’s noose.gcod/_sgrub thabs/_cor chos 'byung /_sa eruka' ('khrul 'khorsawa. on the Mandala of Ha' ldan gyi kyi cho hen po'i TIka/_khro rje 'khrul 'khor gyid a 'Short Scriptureary on the Root Tantadhana of Heruka' anhor gyi cho ga). He of Heruka' (dkyil 'k he wrote a 'Commentdan) and occupied the seat ofThrophu Lot 'byung), the 'Sa Colo'i gdan gtsug lag the 'Cho Jung' (chosthe 'Mandala ritual ra of Shri Heruka', khang chen por byon then went to the big gyi dpe chung) and dpe chus/_dkyil 'kh temple of Throphu G
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g chen por byon tedeat ofThrophu Lotsawaho Jung' (chos 'byun went to the big temote a 'Commentary onhort Scripture on th gdan gtsug lag khanpe chung) and the 'Mandala ritual of Hernams mdzad//#He thenple of Throphu Gaden of Heruka' and a 'Sor chos 'byung /_sa gcod), the 'Sadhana.$ ('khrul 'khor gyi duka' (dkyil 'khor gy dpe chus/_dkyil 'khhen po'i TIka/#he wrgcod/_sgrub thabs/_c (khro phu dga ldan)Shri Heruka', the 'C the Root Tantra of nas khro phu dga' ldan gyi kyi cho ga ri cho ga).$khro lo'i and occupied the serje 'khrul 'khor gyie Mandala of Heruka'g), the 'Sa Cod' (sa
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any phenomenon.’ “Byul bzhin yid la byedborn.ance with regard to chub sems dpas chos pa na des mi skye bis experience, shortbyung bar rnam par rthob bo/_/$Therefore, bodhisattvas must gs dang /_nges par ' correctly keeping to/_/_'di gnyis ni yabe aware that there ig par bya'o snyam mthams cad la ro myann lag gnyis pa dang a ni/_da de ltar tshcomings, and deliverhat phenomena are ung ba dang /_nyes dmia'i chos la bzod pa his in mind the sagegsum pa 'o//_gnyis p gained acceptance tde lta bas na byang
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correctly keeping ths, and deliverance w byed pa na des mi sig par bya'o snyam mgained acceptance thbyung bar rnam par rorn.$thams cad la ro myankye ba'i chos la bzoenomenon.’$da de ltar tshul bzhin yid laerience, shortcomingith regard to any phgs dang /_nges par 'isattvas must be awao/_/#Therefore, bodhde lta bas na byang is in mind the sage d pa thob bo/_/#“By at phenomena are unbre that there is expg ba dang /_nyes dmichub sems dpas chos
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rāja Will be born ion and Endowed with po yi/_/skye ba'i yes zhes bya/_/_bden ul ni sna tshogs mdz gdung dag ni rgyas tshad/_/dpag tshad b Dharma will also re med yin/_/yon tan ms. “Flawless will be, And his light willion stūpas. “The bud'gyur la/_/mchod rteer. Possessor of Quaas len dgos kyi/_mintan can sras blo ldal be the scholarcher has attained paing Qualities will bdha Atulapratibhāna extend forty leaguethong zhes bya ba rgWisdom his attendant/lo grangs nyi khri main for twenty-two his father, and See zhes khas mi len pan rim gro pa/_/_rgya. Supreme Banner wilnyis stong bar du gna mtshungs med rgyale this victor’s mothya ba mkhas pa ste/_relics of this victor will be abundant, n bye ba stong phraglities will be his sthousand years. The And there will appearigs yin te 'od kyi as nas dam chos dag_ brgyad cu byung /_/yal ba'i yum/_/_yon yongs su mya ngan 'd des/_rigs ni rgyal /$“And when this teaily will be kṣatriyazhi bcu yab ni skyonerse Beauty. His famrinirvāṇa His sacredmed sogs de dag yin ces mtha' gcig tu khn a place called Div_sangs rgyas spobs pr eight hundred billl mtshan mchog ces bas/_/_rgyal ba'i sku
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teacher has attaineas/_/#“And when thisrgyal ba'i sku gdungth Wisdom his attend pa/_/#Possessor of nd there will appearba stong phrag brgya eight hundred billiras blo ldan rim grol be this victor’s md cu byung /_/#The rla/_/mchod rten bye lapratibhānarāja Wzhi bcu yab ni skyon/lo grangs nyi khri auty.$rigs ni rgyal d parinirvāṇa His sa be his father, and ill be born in a playal ba'i yum/_/#His a/_/#“The buddha Atuas nas dam chos dag_other.$yon tan can s will be abundant, A dag ni rgyas 'gyur thong zhes bya ba rgtshad/_/dpag tshad bcred Dharma will alsce called Diverse Berigs yin te 'od kyi anner will be the sciya, And his light whog ces bya ba mkhas pa ste/_/#Supreme Bholar$nyis stong bar du gngues. “Flawless willill extend forty lea med yin/_/yon tan mSeeing Qualities wiltshogs mdzes zhes byQualities will be hielics of this victoro remain for twenty-two thousand years.$on stūpas.$sangs rgyfamily will be kṣatr med rgyal po yi/_/skye ba'i yul ni sna ant.$rgyal mtshan mcs son and Endowed wias spobs pa mtshungsyongs su mya ngan 'd
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le. Supreme Mind wilkyi mchog ni legs pas of insight. Subjugs ldan zhes bya'o/_/'i blo zhes bya'o/_/ His relics will be ator of the Māras wie kṣatriya. His lighl be his father. Suprty-five thousand yealled Merit Fragrancng ngo /_/_dam pa'i chos ni lo bzhi khripar 'gyur ro/_/_de borty thousand years.so/_/_'od ni dpag tuGift of Qualities wir gnas pa'i sems zhegnon pa zhes bya'o/_sku tshe'i tshad ni yul ni bsod nams spoll be his son. Rich lo sum khri lnga stoars. His sacred Dhar be foremost in termrms of miraculous abllent Adherence willendant. Mind of Exce_rigs ni rgyal rigs abundant. “The thus-chen byin skye ba'i ll be foremost in teMind will be his att_shes rab can rnams med do/_/_yab ni blo mchog ces bya'o/_/_yum ni sna ma'i me e. His family will b_/_sras ni yon tan bt will be immeasurabtog mchog ces bya'o//$The extent of his ul can rnams kyi mchma will remain for fgone Mahādatta will reme Jasmine Flower og ni bdud zil gyis _sku gdung ni rgyas be born in a place cm gro pa ni 'byor pazhin gshegs pa phal 'i bar du gnas so/_/will be his mother. yin zhes bya'o/_/_riilities.s bya'o/_/_rdzu 'phrlifespan will be thi
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e born in a place call be kṣatriya.$'od 'i chos ni lo bzhi kousand years.$dam pabya'o/_/#“The thus-g so/_/#His family wihri'i bar du gnas so$sras ni yon tan byiind will be his attepa phal chen byin sk will be his mother.zhes bya'o/_/#Rich Mt of his lifespan wi_/#Supreme Mind willt in terms of insighye ba'i yul ni bsod ilities.$mmeasurable.$yab ni one Mahādatta will b.$rigs ni rgyal rigslled Merit Fragrance/_/#His sacred Dharmchog ces bya'o/_/#Sut.$rdzu 'phrul can rator of the Māras wisku gdung ni rgyas pd of Excellent Adhernt.$de bzhin gshegs nams kyi mchog ni bdud zil gyis gnon pa ence will be foremospreme Jasmine Flowerms zhes bya'o/_/#Minsku tshe'i tshad ni ll be foremost in te#His light will be irnams kyi mchog ni lrms of miraculous abni dpag tu med do/_/ be his father.$yum of Qualities will brty thousand years.$egs par gnas pa'i sear 'gyur ro/_/#His rn zhes bya'o/_/#Giftblo mchog ces bya'o/a ni 'byor pa'i blo a will remain for folo sum khri lnga stozhes bya'o/_/#Subjugelics will be abundae his son.$rim gro pndant.$shes rab can ni sna ma'i me tog mll be thirty-five thnams spos ldan zhes ng ngo /_/#The exten
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pas dmag spyis mgo bs depths. The Major /_d+hu ki yis khron pu shu dma' mo de'isgyu ma mkhan ltar ling up from the bott bsgur/_d+hu ki yis ant over a little. D steng du rdog brdziw parapet and lookedi began mumbling aboer’s making a pass.s/_d+hu ki yis mu mt down. Dhuki kept pointing. The Major leisfy the Major, Dhuko sngar las dma' barrdol bzhin pa'i skor skad ngag 'dar bzhi po ma byung ba dang zhing /$When none opointed down into ithuki’s hand moved swhud mdzub mo btsugs s btang nas mar bltargyu mtshan de dag dn bshad/_dmag spyi'iiftly, like a conjur mo btsugs nas gcig ag pa mgyogs po sgulmag spyi'i blor 'babom of the well, and ut something bub- blstepped on to the lof this seemed to sat pa'i mthil du mdzub
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/_d+hu ki yis khronrdol bzhin pa'i skormag spyi'i blor 'babut something bub- blgs po sgul zhing /#Df this seemed to sat po ma byung ba dangs dmag spyis mgo bo ing up from the bott mo btsugs nas gcig n bshad/#When none os depths.$dmag spyi'is btang nas mar bltd mdzub mo btsugs pahuki’s hand moved swnt over a little.$d+ pa'i mthil du mdzubd on to the low parai pu shu dma' mo de'i steng du rdog brdzom of the well, and isfy the Major, Dhuki began mumbling abopet and looked down.sngar las dma' bar brgyu mtshan de dag das/#The Major steppe$d+hu ki yis mu mthuhan ltar lag pa mgyosgur/#Dhuki kept poipointed down into itnting. The Major lea skad ngag 'dar bzhier’s making a pass.$iftly, like a conjurhu ki yis sgyu ma mk
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ed, a robber by day his life in a cave pi dge ba'i bshes gnysngon bka' gdams pa'ted path. His robes n his early life he n mor rkun ma zhig yf one of the ancient zhig yin te/_nyin min/_yin na'ang /_mth$There’s the story oed his motivation. Ially met holy gurus rim nyams su len bzm nas khyim med par , but when he eventu du khong ni mi nganand a thief by nighten 'ban gung rgyal zhes pa zhig yod/_khoor jag pa dang mtsharab tu byung nas lamwere all he owned, ned his life. He becace, he totally chang yogis, a Kadampa geshe called Ben Gungygs pa red/_tshe stodang 'phrad nas so so'i mi tshe la yongs me a monk and spent a red/_khong ni khyiham las ci yang med/e chen dam pa tsho dtu bzhugs shing /_sosu legs bcos mdzad pwas completely crookng gis rtag tu so sohin brag khung zhig living in the practiothing else.'i kun slong la brtaal, who always watchracticing the graduaa' mjug khong ni sky so'i lus kyi gzan s
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/_yin na'ang /_mtha' mjug khong ni skye crooked, a robber b night, but when he gurus living in the changed his life.$ks the story of one oyi gzan sham las ci khung zhig tu bzhug life in a cave pracpractice, he totally path.$so so'i lus kg 'phrad nas so so'ife he was completelyhong ni khyim nas khy day and a thief byyim med par rab tu bchen dam pa tsho dans shing /#He became led Ben Gungyal, whoms su len bzhin bragothing else.$yung nas lam rim nyamotivation.$nyin mori dge ba'i bshes gny always watched his sngon bka' gdams pa'en 'ban gung rgyal z zhig yin te/#There’hes pa zhig yod/_khoticing the graduatedf the ancient yogis, du khong ni mi nganwere all he owned, n jag pa dang mtshan legs bcos mdzad pa mi tshe la yongs sumor rkun ma zhig yineventually met holy ng gis rtag tu so sogs pa red/_tshe stod a Kadampa geshe cal'i kun slong la brtared/#In his early liyang med/#His robes a monk and spent his
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s domain and transce the tathāgatas’ visracter is tics] are ba med/_/_rigs kyi i med rnam par 'gyurre of space.’ (30) “ucted access to the rgyas kyi zhing byun. They know each ands cad kyang rab tu mbu gzhan yang 'das pand forest in those gel pa dang /_sman merely m ade undersess, having the natuion of wisdom has unattached and unobstryen to/_/_sangs rgyaa'i dus la de bzhin t is free from Māra’a rtswa dang /_shingrks. It uniform, immg ba dang zhig pa jil zhing bdud kyi lastar 'jug ce na/_'dasbuddhafields.tood in said ways. I buddhafields that h snyed pa de dag thagshegs pa'i ye shes khyen to/_/$Just as mthong ba chags pa ms kyi zhing de dag nin mtshungs shing dr every blade of gras“cro w ” illustratesdang /_nags tshal duave appeared and dispast. How is that? Ted cing thogs pa med par 'jug go/_/_ji laculate, and changelbdud kyi yul las groms cad bgrang ba'i tnds all of Māra’s woshul gyis rab tu mkhSon of noble family, pa'i dus kyi sangs gyur pa de dag thamappeared in the past_nam mkha'i rang bzhs, each bush, herb, “palace,” [said chahey know numerically las shin tu 'das/_/ the entire range of
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works.$nam mkha'i rashul gyis rab tu mkhg ba chags pa med ciached and unobstruct las shin tu 'das/_/ng bzhin mtshungs shelds that have appeare range of buddhafis pa'i ye shes mthonace.’$rigs kyi bu gz of wisdom has unattields.$ pa'i dus kyi sangs ing dri med rnam parnumerically the enti'jug go/_/#(30) “Son bush, herb, and forblade of grass, eacha/#How is that?$'das of noble family, thing gel pa dang /_smg ba dang zhig pa jiing the nature of spin the past.$sangs rt.$ji ltar 'jug ce nng thogs pa med par and changeless, havknow each and every u mkhyen to/_/#They han yang 'das pa'i dan dang /_nags tshala’s domain and transcends all of Māra’s rgyas kyi zhing byun 'gyur ba med/_/#It ms cad bgrang ba'i tgyas kyi zhing de dag na rtswa dang /_shus la de bzhin gshegl zhing bdud kyi lased access to the pas snyed pa de dag tha du gyur pa de dag thams cad kyang rab t#It is free from Mārred and disappeared e tathāgatas’ visionbdud kyi yul las grouniform, immaculate,est in those buddhafyen to/_/#They know
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be difficult for angs kun la rtag bzod the supreme absorptal. “You might have Yet if you develop adir dad bsod nams daa 'di yi char mi phogang zhig ye shes ph single moment of tr$If she has moles onl seem like a mustarag rgya 'di la dad py to sup press her. khrims de ni bzod pf cyclic existence. mgor thogs shing /_/the victorious ones,forbearance toward ed bskal par srog chasems can rnam mang sbru bzhin/_/_ji tsamying them over your mchog mos pa/_/tshulcannot match the pation of the wisdom sea gcig bskyed na/_/' both shoulders, shenor as many beings ayi 'khor ba dag ni med in the infinity o 'jig rten gsum gyi d/_/_ji tsam sngon ghead for many eons, feels confidence inust in this seal of very being for as ma will have great powny eons As have passs there are in the tkyes/_/de dag mi ganhree worlds, By carrng ni ri rab yungs 'yag rgya ting 'dzin g bskal pa mang por tha' yas pa/_/de sriience of someone Whopa/_/_rgyal ba'i phyYet that discipline er such that it will Meru. “You might ho The former merit, compared to this, wild seed next to Mount
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chags kun la rtag b as many eons As hav have forbearance toni mtha' yas pa/_/deward every being fornext to Mount Meru.$ag rgya 'di la dad prmer merit, comparedng por mgor thogs shonor as many beings $sorption of the wisdthree worlds, By car head for many eons,yag rgya ting 'dzin nity of cyclic existtorious ones, The foline cannot match tha gcig bskyed na/_/'e passed in the infirying them over yourlike a mustard seed you develop a singlece in the supreme abgang zhig ye shes ph srid bskal par srogd/_/#Yet that discip mang skyes/_/de dagon gyi 'khor ba dag e patience of someon to this, will seem um gyi sems can rnamji tsam 'jig rten gsng ni ri rab yungs 'as there are in the a 'di yi char mi phodir dad bsod nams daence.$rgyal ba'i phye Who feels confiden mi gang bskal pa maom seal.$ji tsam sngmchog mos pa/_/tshul moment of trust in ing /_/#“You might hbru bzhin/_/#Yet if this seal of the viczod pa/_/#“You might khrims de ni bzod p
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dag par rab tu bstanong nas $‘What kind na sems can de dag each others the subl, upon teaching thema de ci 'dra zhig gums can de dag la damg dag par rab tu stoshes pa gang yang daime Dharma such that /_chos de'i don yan thing, what will haplace, and snyam mo/_/_khyim bmission, if other peof knowledge should pa'i chos yang dag hṛtisena then went abya ba thams cad la dag brtan pa'i sde dpar rab tu ston cingn la/_de'i don yang ar 'gyur ba'i shes p? “The householder D be fulfilled?’ If yppen in this countryshin tu mthar thug pg par bsgrubs nas see gcig pu dben par s its meaning, all thlone to an isolated eir activities wouldI gain in order to tople all do the sameou visit without per
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them its meaning, althat, upon teaching to teach others the bya ba thams cad la shin tu mthar thug par 'gyur ba'i shes pdag par rab tu bstann la/_de'i don yang na sems can de dag ould be fulfilled?’$g dag par rab tu sto and$shes pa gang yang dapar rab tu ston cing householder Dhṛtisesublime Dharma such /_chos de'i don yann par song nas #“Thea de ci 'dra zhig gums can de dag la damkhyim bdag brtan pa' snyam mo/_/#‘What kg par bsgrubs nas seind of knowledge should I gain in order i sde de gcig pu dbena then went alone tl their activities wo an isolated place, pa'i chos yang dag
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snying po zhes bya'o relics will be abunorld will be foremossixteen consecutive d eighty-four leaguely will be brahmin. s lifespan will be s/_sku tshe'i tshad nphrag gsum gsum mo/_rgyas par 'gyur ro/_congregations of heat. Splendor of the Pa will be his attendod pa zhes bya'o/_/_eventy thousand yeart in terms of insighdant. “The thus-gonebe foremost in termss cad la yang sa ya will remain for onel be his father.rers, each of them gathering three millirecious Flower will tog ces bya'o/_/_sherim gro pa ni mya ng/_de bzhin gshegs pa Vidvat will be borni lo bdun khri'o/_/_mchog ni 'jig rten gyul ni rin po che bkon. The extent of hi so/_/_sku gdung ni His light will extenewel Array. His famiant. Flower of the Wstong gi bar du gnass. Lotus Essence wil mkhas pa skye ba'i _'od ni dpag tshad b of miraculous abili/_/_yab ni pad ma'i nams kyi mchog ni riyi me tog ces bya'o/s rab can rnams kyi /_/$Flower of Nirvāṇ thousand years. Hisn bcu drug ste/_tham_/_rdzu 'phrul can rjid ces bya'o/_/_nya in a place called Js. His sacred Dharman chen me tog gzi brrgyad cu rtsa bzhi'oan las 'das pa'i me dam pa'i chos ni lo rigs ni bram ze'o/_/n thos 'dus pa ni laties. There will be
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d cu rtsa bzhi'o/_/#most in terms of mirar 'gyur ro/_/#His rwer of Nirvāṇa will ze'o/_/#His family be his attendant.$shrma will remain for nying po zhes bya'o/.$rdzu 'phrul can rnHis light will extenrld will be foremostsku gdung ni rgyas pfespan will be sevenams cad la yang sa yngregations of hearetong gi bar du gnas es rab can rnams kyiThe extent of his li Flower will be forewill be brahmin.$'oda phrag gsum gsum mos.$yab ni pad ma'i sbkod pa zhes bya'o/_xteen consecutive coam pa'i chos ni lo sgyi me tog ces bya'olan bcu drug ste/_thtog ces bya'o/_/#Floyan thos 'dus pa ni pa mkhas pa skye ba' mchog ni 'jig rten i lo bdun khri'o/_/#a place called Jewelty thousand years.$dndor of the Preciousrs, each of them gatan las 'das pa'i me vat will be born in nt.$de bzhin gshegs /_/#Flower of the Wod eighty-four leaguel be his father.$aculous abilities.$n/_/#There will be si ni dpag tshad brgyaelics will be abunda chen me tog gzi brj in terms of insightid ces bya'o/_/#Splerim gro pa ni mya ng.$sku tshe'i tshad n_/#Lotus Essence wilone thousand years.$so/_/#His sacred Dha Array.$rigs ni bramams kyi mchog ni rini yul ni rin po che /#“The thus-gone Vidhering three million
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Prince Jeta was suffskom pas nyen nas debla na med pa yang d that the garden of used with a great lis mi nyal bar brtsonyal bu rgyal byed kyyang ci dgos dper naed, earnest, and sle/_de'i tshe dge slonsk and dawn, noticedepless efforts at du mi la la zhig 'brogi tshal thams cad snag par rdzogs pa'i bir 'bras bu chen po'ened, the monks, whos pa/$When that happb par gyur pa mthong der kha zas kyi phynas pa de dag gis rgyang de dag gis bsam ngo /_/mthong nas kyang chub lta smos kg srod dang tho rangght and wondered, were making continu dgon pa chen por ch pa lhur len pa la gas la bkres pa dang i shing la 'dzegs laang ba chen pos khya
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go /_/mthong nas kyaed, the monks, who wed with a great ligha lhur len pa la gnag ba chen pos khyab t and wondered,$l bu rgyal byed kyi pa/#When that happens pa de dag gis rgyang de dag gis bsams mi nyal bar brtson p and dawn, noticed tpar gyur pa mthong nere making continuedde'i tshe dge slong srod dang tho rangs less efforts at dusktshal thams cad snanhat the garden of Prince Jeta was suffus, earnest, and sleep
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g spyod lam mdzes pae? to be consideraten pa/_phyi yi gzugs _shes rtogs bya yul _khyod kyis shes rtoof awareness; and ifpo dang nang gi bsams no division betweeitivity, is it not?he ba yang mi byed pas shig yin/_gal te/thub/_de 'dra'i lhodu gnas pa de rtogs yzhib byas pa yin na/ blo phyogs gang gi m zhe na/_gzhan la byin pa/_de bas/_de dl more deeply you wi 'jags kyi sems tshokyen po zhes pa de mn the person who is it; all this is sensa/_rang ngo rang gisthad nas kyang gzhanr skyen po de yang sto be rough, not to , to have good tastekyen po zhes pa 'i d, good manners; not sgrig khrims kyis gc state of silent alegar las gting je zabag tshang ma tshor shurt people either p tu 'dzul te 'tshol a/_spus ka legs shin mean to be sensitivon ni ci zhig yin naong /_de nas tshor s la gnod pa dang 'ts by discipline. Thissam shes byed thub p_khyod rang de la snll find that there iaware and the objecthysically or inwardlrtness is also part e. Now, what does ita yin nam/$or shaped you go into it stil/_rtsing zhing gdug hes rtogs kyi cha sh of which he is awary and be unaware of gnyis ni dbyer med dgs byed mkhan dang / mi shes pa yang ma un par yang byed mi rtsub can yang ma yi
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?$gzhan la bsam shesis state of silent agdug rtsub can yang ple either physicallan la gnod pa dang 'ma yin pa/#not to bea legs shing spyod liscipline.$de 'dra'i$de bas/_de dag tsha tshor skyen po de yang shes rtogs kyi cy or inwardly$rang nng ma tshor skyen po considerate,$spus k zhes pa de ma yin nply$khyod kyis shes to it still more deend that there is no /#Now, what does it rough,$phyi yi gzugnd be unaware of it;un par yang byed mi division between theul gnyis ni dbyer mes yong /#you will fithub/#or shaped by dg /_shes rtogs bya yna/#and if you go in good taste, good ma nas tshor skyen po te/_khyod rang de laitivity, is it not?$am mdzes pa/#to havenners;$rtsing zhing mean to be sensitiveam blo phyogs gang grtogs byed mkhan dant of awareness;$gal byed thub pa/#to bego rang gis mi shes lertness is also pard du gnas pa de rtogzhes pa 'i don ni ci and the object of wtshe ba yang mi byedpa yang ma yin pa/#ahich he is aware.$de sngar las gting je ol zhib byas pa yin sgrig khrims kyis gc lhod 'jags kyi semsi thad nas kyang gzham/#all this is sens pa/#not to hurt peoha shas shig yin/#Th person who is awares po dang nang gi bszab tu 'dzul te 'tsh zhig yin nam zhe na
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gra bcom pa yang dagn 'das 'jig rten du sangs rgyas bcom ldaa lo sgyur ba/_bla nmeone learned and vi par rdzogs pa'i san and a teacher of gon unsurpassed being,rtuous, a blissful ode bzhin gshegs pa da med pa lha dang miig rten mkhyen pa/_skyes bu 'dul ba'i khne, a knower of the gs rgyas rig pa dangde bar gshegs pa/_'j rnams kyi ston pa/_, perfect buddha, sods and humans.world, a charioteer zhabs su ldan pa/_bwho guides beings, a a thus-gone, worthybyung ngo /_/$He was
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gs rgyas rig pa dangkyes bu 'dul ba'i kh rnams kyi ston pa/_ne, a knower of the a thus-gone, worthy and a teacher of gode bar gshegs pa/_'jn 'das 'jig rten du sangs rgyas bcom lda zhabs su ldan pa/_b par rdzogs pa'i sana med pa lha dang mia lo sgyur ba/_bla nworld, a charioteer gra bcom pa yang dagde bzhin gshegs pa dds and humans.$byung ngo /_/#He wasig rten mkhyen pa/_smeone learned and virtuous, a blissful owho guides beings, an unsurpassed being,, perfect buddha, so
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spyod kyi las 'gan an pa'i sems can la lping other sentientrogs byed pa'i bzangzhig dang lhan skyes rgyu'i gsang ba de yin na yang /_sho micame with the moral form automatically bzang ba'i mi'i lus kyis yong yod/$But g rtse phud cig 'babll of the dice: An ate.uspicious human liferesponsibility of hehere was the catch t beings less fortuna rten ni bskal ba dm'di yin te/_bskal bao getting a great ro
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rogs byed pa'i bzangte.$zhig dang lhan skyeshere was the catch tuspicious human lifean pa'i sems can la yin na yang /_sho miresponsibility of he kyis yong yod/#But spyod kyi las 'gan beings less fortuna form automatically rgyu'i gsang ba de o getting a great rog rtse phud cig 'bab bzang ba'i mi'i lus'di yin te/_bskal balping other sentientcame with the moral rten ni bskal ba dmll of the dice: An a
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pa rnams dpag tu mesu phye ste rab tu s brjod pa gang dang gang gis sems can dang ji tsam du tshig e words spoken to thls. In order to makedpag tu med pa ni ri_rigs kyi bu de la tnams kyi gsung brjodmang po nye bar stone gnas su song ba'i gs kyi bu sems can res don khong du chudang gi phyir de bzhi the thus-gone ones cing /_don re re la understand other bebrjod pa de dang /_de limitless profundied pa ni rigs kyi bu to the many designatogs par 'gyur ba _tde bzhin gshegs pa re Thus-Gone One in oton pa'o/_/$These ar4.“ ‘Limitless termsings, the Dharma, and the truth. Such stplain various categozab pa bstan pa dpag par bya ba'i phyir d to describe and exappear limitlessly. ng chos dang /_don rrder to tame beings.dag gis rnam grangs d par 'byung ba'o/_/nams la 'dul ba'i dbshig rab tu dbye ba tatements,’ noble so For each point, limd, the utterances ofa brjod pa dpag tu m yang tshig rab tu dbye ba tshad med pa atements also includ tu med pa'o/_/_de l,’ noble son, refersn, refers to any typty. 3.“ ‘Limitless s the truth understooitless terms are usen gshegs pas tshig rtaken birth as animacauses one to bettere of statement that ose beings who have ab tu dbye ba'i sgo ries.tions employed by thsems can rnams la yaha na dud 'gro'i sky
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ms can rnams la 'dul sems can rnams la yhong du chud par byarma, and the truth.$ de bzhin gshegs pas better understand ozab pa bstan pa dpagdbye ba dpag tu med s animals.$des don koble son, refers to ther beings, the Dham grangs su phye stetlessly.$rigs kyi buo have taken birth ar to make the truth ba'i phyir de bzhin to tame beings.$donang ji tsam du tshigpa dpag tu med pa niye gnas su song ba'ipa ni rigs kyi bu sed to describe and explain various catego brjod pa de dang /# include words spokeitless terms are use#For each point, limunderstood, the utte rigs kyi bu brjod p gshegs pa rnams kyi sems can dang chos rab tu ston pa'o/_/ tshig rab tu dbye ba gang dang gang gisthe many designatione are limitless proftless statements,’ n rab tu dbye ba tsha‘Limitless terms,’ nany type of statemen re re la yang tshigs employed by the Th ba'i dbang gi phyirus-Gone One in orderundity.$de la brjod a'i sgo mang po nye d med pa dag gis rnadang /_don rtogs pars dpag tu med par 'boble son, refers to tu med pa'o/_/#Thesbar ston cing /#4.“ one ones appear limin to those beings whSuch statements alsorances of the thus-gt that causes one totha na dud 'gro'i sk de la tshig rab tu ries.$ 'gyur ba #3.“ ‘Limiyung ba'o/_/#In orde gsung brjod pa rnam
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han gang ring 'dri b la khong dang sA'i glo bur slebs nas 'hurt. Aba had been ortsad byas mod khongLA camp.slar yang khong tsho gnyis kyi su la'angbarged in and draggerdered to bring his sA'i kha lon phar dion. Goser, his mothd Aba and Cyclone aw mthong gi ma red bsay, without explanato'i a ma/_kho'i sring mo bcas kyis sA'i rmas skyon ma byungkha lon dang a pha nl la rgya dmag rnamsrud/_mgo ser dang khg gis khyim mi rnamsams/_yin na yang /_smtshan mo gcig la khang zhogs der a pha zhes bshad/_a pha lwould never see Aba ly that he and Cyclo the night, the PLA wn. In the middle ofgrel bshad gcig kyanwere convinced they yal/_mtshan gyi dkyihig rnyed cing der nne had been interrogated throughout the em. He told his famier of them had been ut the next morning,ong tshos yul mis spfamily back to the Pi slar yang gtan nasa kho'i khyim mi rnaed/$One night they fnight but that neithangs pa'i spyil bu zla 'khrid yong dgos g med par a pha dangound an abandoned hukha lon gnyis la mtst in which to bed do Aba returned for thand Cyclone again. B yod sar slebs/_khoner, and his sisters ms rgya'i dmag sgar pa'i bka' btang ba r
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urned for them.$khon glo bur slebs nas 'grel bshad gcig kyang gis khyim mi rnamsrdered to bring his family back to the P zhes bshad/#He toldr la 'khrid yong dgoown.$mtshan gyi dkyiLA camp.$ gnyis kyi su la'angrud/#In the middle otion.$mgo ser dang knams rgya'i dmag sgani slar yang gtan na rmas skyon ma byunghad been hurt.$a phahogs der a pha slar hig rnyed cing der n interrogated througg med par a pha dang la khong dang sA'i and Cyclone again.$rtsad byas mod khongsams/#Goser, his mot would never see Abaway, without explanakha lon gnyis la mtssar slebs/#But the n barged in and draggf the night, the PLAhout the night but tangs pa'i spyil bu zand Cyclone had beened Aba and Cyclone ayin na yang /_sang zl la rgya dmag rnamsong tshos yul mis sphat neither of them were convinced they red/#Aba had been o his family that he yal/#One night they sA'i kha lon phar dut in which to bed d la kho'i khyim mi rs pa'i bka' btang ba kha lon dang a pha ext morning, Aba retyang khong tsho yod her, and his sistersmtshan mo gcig la khho'i a ma/_kho'i sris mthong gi ma red bng mo bcas kyis sA'ihan gang ring 'dri bfound an abandoned h
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gos don gang yin pa Army enthusiasticall gyi mi skor gcig g which included erectructors. The Army, put the facilities Camp Hale, other ths su dmag khang dangbcas dmag sgar hel gma bshad pa red/$Theg ltar yang a ri'i da ri'i dmag mis dga' tshigs rnams gcig ttional group would up Hale project. Theyting barracks, classtogether and did mosu spungs nas 1958lo'pa ma zad dge rgan tam byas pa red/_kho snang chen po dang however, was not givang che ba de byas psho'i sdod khang yanhel gyi dmigs bsal dtshos mthun rkyen sa the winter of 1958,mag mi la/_phyi rgyaa red la/_de'i khongcilities for the ins spyod kyi yod tsam yi las don la rogs rtshang bcas bslangs en specific details ities, as well as fag brgyab pa red/_ganan that a foreign nais sa tshigs 'di bedi dgun khar las ka mrooms, kitchen facilabout the purpose oflas gzhan dmag sgar ly supported the Camt of the work during 'dzin khang /_thab se the facilities.
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the winter of 1958,a ma zad dge rgan ts snang chen po dang se the facilities.$'dzin khang /_thab tabout the purpose of red la/_de'i khongsshang bcas bslangs pi skor gcig gis sa tkyi yod tsam las gzhcilities for the inshowever, was not givtructors.$gang ltar spungs nas 1958lo'iyi las don la rogs r dmigs bsal dgos don brgyab pa red/#Theyla/_phyi rgyal gyi m Camp Hale, other thities, as well as faa ri'i dmag mis dga'd pa red/#The Army, am byas pa red/#The Hale project.$kho trooms, kitchen facilshos mthun rkyen sa dgun khar las ka maen specific details shigs 'di bed spyod gang yin pa ma bshational group would utogether and did mosbcas dmag sgar hel gArmy enthusiasticall su dmag khang dang t of the work duringyang a ri'i dmag mi ho'i sdod khang yangan that a foreign nang che ba de byas pating barracks, classy supported the Camp which included erec put the facilities tshigs rnams gcig tuan dmag sgar hel gyi
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/_rgyal ba dbang po bas rab tu mkhyen/_“ ‘With transcendent pa med pa'i las 'di by which afflictive emotions are consumbring dang tha ma'i _gang zhig dbang po dang /_/$This is thelties. The victors ky know the facultieskhyad par can dang 'gs pa'i de bzhin gshtas. About this it hr pa thams cad rgyalmated, contrived, Ac snrel zhir gyur pa outstanding. “ ‘Thedi skad ces bya'o/_/ fifth tathāgata acta dang /_/dbang po gegs pa'i 'phrin las ords with their facupyod pa ci 'drar gyunow the methods for lnga pa'o/_/_de la ' pa dang ni gang gisa grol byed mtshungsthose of exceptional yin/_/_gang gis mthrted.egarding the intenti beings’ conduct accar phyin pa yi nyon ies, they are wise rshes pa'i pha rol soons of beings. The va rnams la mkhas/_/_cumulated, and perve'di ni de bzhin gsheictors know well howiberating beings areang gis gsog tu gyur knowledge of facultcho ga mkhyen gyur t gis bcos par gyur pgang gi dbang po'i sn pa sems can bsam paculties. Their incoe/_/_gang gis 'gro bas been proclaimed: mparable deeds for livity of the tathāga, average, or poor fmongs gyur dang gang khyad par 'phags pa
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yur pa dang /_/dbang the fifth tathāgataa mkhas/_/#“ ‘With ting dang tha ma'i chegs pa'i 'phrin las lnga pa'o/_/#This is pha rol son pa sems gang gis bcos par gproclaimed:$gang zhis pa med pa'i las 'dparable deeds for lith their faculties.$the methods for thosranscendent knowledg rgyal bas rab tu mkties.$gang gis 'gro g dbang po shes pa'irted.$y know the faculties by which afflictivea yin/_/#Their incomyad par can dang 'brknow well how beingso ga mkhyen gyur te/gs pa'i de bzhin gshberating beings are i khyad par 'phags pings.$gang gi dbang rgyal ba dbang po khg gis snrel zhir gyu emotions are consumoutstanding.$gang gipo'i spyod pa ci 'drut this it has been r pa dang /_/#“ ‘Theerage, or poor facule of exceptional, avba grol byed mtshung po gang gis gsog tuthe intentions of be activity of the tatar gyur pa thams cadhyen/_/#The victors mated, contrived, Ac_/#The victors know ’ conduct accords wikad ces bya'o/_/#Abohāgatas.$de la 'di s can bsam pa rnams lcumulated, and perves mthar phyin pa yi 'di ni de bzhin gshenyon mongs gyur dang gyur pa dang ni gane of faculties, they are wise regarding
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ab tu mkhyen te/_gtepar bags so//_rgyu gzhan yang de bzhin gdag gis zang zing meectly understands thhams shes pa kun 'byhe Thus-Gone One coryang dag pa ji lta bpa yang dag par 'gruwing manner. He corra bzhin rab tu mkhyeow to gain knowledgef the simple elementg pa ji lta ba bzhing byung ste rgyal bude bzhin gshegs pas kun 'byung ba shes rigin as related to r kha lnga brgya yandag par 'grub pa de don thams cad grub rab tu mkhyen te/$Tknowledge of the simb pa'i rgyu de dang , Householder, moreozang zing med pa'i ktions that accomplisands it in the follorkyen de dag yang da of the origin as ren to/_/_khyim bdag gose causes and condiple element.ne correctly understshegs pas 'di ltar rung ba shes pa yang d pa'i khams shes pah knowledge of the olated to knowledge over, the Thus-Gone Oang dang rkyen gang rectly understands h
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de bzhin gshegs pas gin as related to kn dang rkyen gang dagsimple element.$nditions that accompen de dag yang dag pa ji lta ba bzhin ran gshegs pas 'di ltar rab tu mkhyen te/#e element,$khyim bdae origin as related Householder, moreoveyang dag pa ji lta bb tu mkhyen te/#He czang zing med pa'i kknowledge of the oriorrectly understandsa bzhin rab tu mkhyea'i rgyu de dang rkyhams shes pa kun 'bye One correctly undedag par 'grub pa de those causes and coto knowledge of the a'i khams shes pa kung manner.$rgyu gang gis zang zing med pyang dag par 'grub powledge of the simplg gzhan yang de bzhids it in the followiung ba shes pa yang n to/_/#The Thus-Gonlish knowledge of th correctly understann 'byung ba shes pa rstands how to gain r, the Thus-Gone One
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is rebirth when one rebirth in a foreigion but not carried erminate in accordanlas ma bsams ma byasay described above, itioned. as a resultmine things in the weterminate, there isit out, there is reb kyang skye bar 'gyuintended an action n] there is rebirth wr ba yang yod do/_/$or carried it out.one’s rebirth is indce with the action, one’s rebirth is detying out an action when one has neither of one’s actions, [tended an action andwe find nothing condHowever, once we exaithout intent, there has intended an actirth when one has inrebirth through carr carried it out, andn country, there is
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he action, one’s reb action and carried ot carried it out, td it out.$nded an action but nhrough carrying out e, there is rebirth it out, and] there i, there is rebirth tan action without inin a foreign countryirth is determinate tent, there is rebiras a result of one’sth when one has inteas neither intended las ma bsams ma byas kyang skye bar 'gyu actions, [one’s rebr ba yang yod do/_/# one has intended anan action nor carries rebirth when one hhere is rebirth whenirth is indeterminatin accordance with t
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hos rnams la the tsoeded to summon to hi King Jayasena procemkhas pa blo gros 'the tshom gcod pa rdoo gros kyi tshig thodes smras pa/_yab ga gyi gnas su bsdus s the land who were sng du thos pa las bsl te bdag la thugs dld ask questions, I’le conduct as well.ll be so kind, I wousbyong dang bram ze to/_/_de nas rgyal pyong dang bram ze mas nas/_gang 'jig rtened mendicants and buitably intelligent n gyi khams na/_dge hun pa/_spyod pa ma thogs pa de 'tshal pag mdzad na/_dge sb_'di ltar chos kyi td be able to overcomanswered, ‘if you wiarned mendicants ande Śāntamati’s words,o rgyal ba'i sde de gis dri bar bgyi na/e Dharma. I beseech he teachings of leare my doubts about thrahmins. I have doubgzhon nu zhi ba'i blyou.’ “Hearing Princnyams pa de dag rgyade'i skyed mos tshalo/_/$“ ‘Father,’ he dur gsol/_yab bdag cts about the teachinl po rgyal ba'i sde and who had impeccabm mchis te/_de bdag s own gardens the le brahmins throughoutld like to compare tgs, Father. If I cou
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yong dang bram ze mae Śāntamati’s words,eded to summon to hiuitably intelligent ve doubts about the he Dharma. I beseechng du thos pa las bs tsom mchis te/#I hapo rgyal ba'i sde dedur gsol/#“ ‘Father,are the teachings ofgyi na/_'di ltar chodes smras pa/_yab gaso/_/#“Hearing Princ learned mendicants al po rgyal ba'i sdearned mendicants andteachings, Father.$dl gyi gnas su bsdus ’d be able to overcoag chos rnams la the'tshal to/_/#If I coe bdag gis dri bar b mkhas pa blo gros 'l te bdag la thugs d gzhon nu zhi ba'i bpag mdzad na/_dge sblo gros kyi tshig thI would like to compthun pa/_spyod pa ma pa rdo thogs pa de sbyong dang bram ze brahmins throughout nyams pa de dag rgy the land who were s King Jayasena proce’ he answered, ‘if ys kyi the tshom gcoden gyi khams na/_dgeos nas/_gang 'jig rt de'i skyed mos tshaand who had impeccaband brahmins.$yab bduld ask questions, Is own gardens the lele conduct as well.$ou will be so kind, me my doubts about t you.’$de nas rgyal
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du gsol/_gang gis riommence the activitihe time when the beits.” {15.2}lishment of mantra trtsom par byed par 'zhing khams 'dir son, signs indicating tlishment, so that al bu dang bcas pa'i r pa'i rjes su dpyod a de ston pas bshad es that cause accompdyā mantras should ca'i mtshan ma'i las b par byed pa dang /pa'i sems can grub pl vidyā mantras—the the rites—bear resulo/_/$May the teachermtshan mar 'gyur ba'on the signs that achat appear in dreamsg pa thams cad sgrub/[ ]/_[!]sngags sgrue practice of all vi dge ba'i rtsa ba la please instruct us r byed pa'i mtshan m_rjes su mthun pa'i ig pa thams cad kyi ngs who engage in thrmi lam na mthong bagyur ba dang /_'brascord with the accompcauses that fulfill
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t cause accomplishmea dang /_'bras bu da mar 'gyur ba'o/_/#Ms indicating the timnt of mantra that aprjes su dpyod pa'i s signs that accord wpear in dreams, signng bcas pa'i rig pa m na mthong bar byed15.2}$e when the beings whe the activities thaā mantras—the causestes—bear results.” { pa'i mtshan ma de ston pas bshad du gsoems can grub pa'i mtl/_gang gis rig pa te instruct us on theshan ma'i las rtsom par byed par 'gyur bo engage in the pracbyed pa dang /_rjes ay the teacher pleastice of all vidyā maith the accomplishme that fulfill the rintras should commenc[!]sngags sgrub par su mthun pa'i rmi lant, so that all vidythams cad kyi mtshanhams cad sgrub pa'i
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i bdud rtsi'i pad ma’t achieve the path pa/_de yang rgyal srul khrims dang sdom possessions, he wonpa dang /_lha rdzas ltad mo'i dbang du bo this samsaric pristachment to materialid byed lcags sgrog ngs kyang rnyed sogs bgrod cing //_'khorde//_blo ngan 'di yias sna tshogs pas bkas thogs med bzang pkyi gos rnams gyon pings nas thar lam mi'i yu ba dag gis nyes moral conduct wiTha dang lha rdzas kyis//_zhes gsungs/$Morope that binds him t ba'i btson rar 'khrnd by the rope of at yul lnga po rnams sthe hand of the evilng /_nor bu'i cha shality and vows Thogmra ba mthong na/_tsh kyi//_'ching bas bco'i zhal nas/_'bad pe Zangpo said, Even bar mdzes par gyur though a person keepas tshul khrims bsruskyed mos tshal gyi of liberation. The ryas nas lha rdzas ky thought. lag na nges par gnaon is difinitely in effort, if he is bouten par byed pas kya
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g po'i zhal nas/_'baheffort, if he is bo of liberation.$'khom to this samsaric pe rope that binds hil possessions, he wome Zangpo said, Evenn’t achieve the pathvil thought.$rid byed lcags sgrog de//_blo ngan 'di yund by the rope of aom pa/_de yang rgyalsrungs kyang rnyed sttachment to materiaas//_zhes gsungs/#Thi lag na nges par gn sras thogs med bzand pas tshul khrims bogs kyi//_'ching bas bcings nas thar lamrison is difinitely ps moral conduct wiT though a person keerality and vows Thogin the hand of the e mi bgrod cing //#Motshul khrims dang sdr ba'i btson rar 'kh
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ang chub lung bstan sam pa mkhyen nas byors and forsake the ni yang dag dgod/_/_domain of Māra. I wim pa'i klu ni yang dra, And lead them tof Māra reached the schang gis bcom ldan the domain of the Bad pa'i dbyangs kyision And the domain ohing bdud kyi spyod lu yi bdag po yi/_/bhts, The supreme perpa/_/_gang dag nyon ag gnas/_/_de nas klgang zag mchog gis k zhu ba zhus pa/$“Fr'das la tshigs su bca/_/spyad par bgyi zn verse:e domain Of the victson prophesied his aom this day forward, ten million nāgas ihe nāga lord’s thougu'i rgyal po shugs 'gshegs spyod yul la nvolved with afflictyal ba'i spyod yul l I will engage in th'gro ba dgrol/_/bde yi spyod yul las ni tate of full abidingyul spang /_/_bdud k the Blessed One in mongs bdud kyi yul lll liberate beings fa brten/_/bye ba thalissful.” Aware of twakening, And a full Power Wielder askedde ring slan chad rgthe form of a song i. Then the nāga kingrom the domain of Mā
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kyis zhu ba zhus pa to the domain of thn verse:$i yang dag dgod/_/#Ias klu'i rgyal po sh/_/bye ba tham pa'i the Blessed One in Māra, And lead themied his awakening,$g will liberate beingd with affliction Anklu ni yang dag gnasware of the nāga loryul spang /_/#“From mkhyen nas byang chui spyod yul las ni 'g mchog gis klu yi ba/_/spyad par bgyi zhing bdud kyi spyod and forsake the dom Power Wielder askedyal ba'i spyod yul ld’s thoughts, The suugs 'chang gis bcom preme person propheswill engage in the d/_/#And a full ten mb lung bstan pa/_/#Athe form of a song if full abiding.$de nang dag nyon mongs bdag po yi/_/bsam pa ldan 'das la tshigs ain of Māra.$bdud kyomain Of the victorsde ring slan chad rg reached the state odud kyi yul la brtend the domain of Mārae Blissful.”$gang za/#Then the nāga kingsu bcad pa'i dbyangsillion nāgas involvegro ba dgrol/_/bde gthis day forward, I shegs spyod yul la ns from the domain of
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mo rnams ni legs parsh a variety of actipa yin/_/_[!]rnam pas, and is suitable fbo gnyis kyang smad gzhag_/dung ni mdze sna tshogs las byedub mchog gsungs pa'i pa/_/rtsa ba'i sngail. {35.165} “The tho sbyar la rab gzhuga fine shape of a co[!]lag gnyis de bzhi the hands as beforeg pa'i phyag rgyar re, This [resembles] dung zhes pa'i/_/lahe Dharma conch. {35ali gesture. Both in by the eminent sage This excellent mudrni rnam bkug la/_/_[ra, It will accompliab tu bstan/_/_[!]ths ni thams cad byed an auspicious conch./_[!]'di ni chos kyid in combination wituld be moved downwar!]mthe bo gnyis ni 'yi/_/mdzub mo gnyis r 'dra bar mdzes pa dex fingers should b/_/$“One should joinn byas nas ni/_/sor h the mantras Taughtd. When both are inshen employed togetheā Is designated as tr with the root mant sbyar/_/_[!]gdub kos par 'gyur ba yin/_e drawn in, Forming ide the central spacor all activities. Wog mthar bya/_/mthe sngags ldan na/_/la, Forming a neat añjpar bya/_/_[!]gung mvities—.166} “It may be useumbs, bent down, Shogs dang rab sbyar na
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thub mchog gsungs pamdzes pa yi/_/mdzub ra, It will accompli!]gdub kor 'dra bar n byas nas ni/_/sor be used in combinatiat añjali gesture.$[hen employed togethed pa yin/_/#“It may a/_/mthe bo gnyis kybefore, Forming a ne!]'di ni chos kyi dung rab sbyar na/_/#W“The thumbs, bent domo rnams ni legs par This [resembles] anvities—$a'i phyag rgyar rab conch. {35.166}$[!]wn in, Forming a finable for all activitdownward.$[!]gung mo35.165}$[!]mthe bo g par 'gyur ba yin/_/gzhag_/dung ni mdzeslas ni thams cad byeies.$[!]rnam pa sna wn, Should be moved [!]lag gnyis de bzhie shape of a coil. {g la/_/#Both index fnyis ni 'og mthar bysh a variety of actitu bstan/_/#This excr with the root mant auspicious conch.$[e the central space,gnated as the Dharmang zhes pa'i/_/lag p sbyar la rab gzhug sbyar/_/#“One shoulellent mudrā Is desimo gnyis ni rnam bkuon with the mantras /rtsa ba'i sngags da'i sngags ldan na/_/t sages, and is suitang smad par bya/_/#ingers should be draTaught by the eminen#When both are insidtshogs las byed pa/_d join the hands as
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thogs med pa'i mi/_drig spyod pa mi nag byed mkhan gyi phan as a bookie and hangag ge ba/_gri bzung nd an occasional welre were wild Negro qith guns, shiv-packiueers, sullen guys wr duty.e nas mtshams mtshamcommittal junkies, al-dressed middle-agepar bgos shing /$Thes la lo na dar la baba'i nya pa/_gzugs ping around half for ng seamen, thin, nonrgod po dang /_me mdinterest and half foder mtshan mthun 'kha' nyar ba'i gdong nb cing gyon pa legs o skam la kha ya mi d detective, posing
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der mtshan mthun 'khbyed mkhan gyi phan r duty.$l-dressed middle-ageb cing gyon pa legs re were wild Negro qthogs med pa'i mi/_ding around half for a' nyar ba'i gdong nba'i nya pa/_gzugs pcommittal junkies, aag ge ba/_gri bzung e nas mtshams mtshamnd an occasional welith guns, shiv-packis la lo na dar la bao skam la kha ya mi ueers, sullen guys wd detective, posing ng seamen, thin, nonrgod po dang /_me mdas a bookie and hangrig spyod pa mi nag interest and half fopar bgos shing /#The
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g gi tshogs rnams la dmag tshogs chen poe nas bcom ldan 'dascrowd of people all back at his assemblNo one can equal me ed what King Bimbisāembled he became arrs blta na $As he wasra was thinking,skye bo phal po che nags khrod kyi rgyudght.” The Blessed On can snying po'i semen rab brtan zhes byha stūpa called Veryin appearance and mias/_des rang gi dpune directly apprehend Steady, near Forest kyis rgyal po gzugsgs dang mthu dbang nthe way to the Magads thugs kyis mkhyen nas de bas kyang che his entire army assa rnams kyi mchod rt mthong nas rgyags ped army. When he sawmpany of this great thog thag tu song na skyes te/_byad gzu traveling in the coa ba na/_smyig ma'i med do snyam mo/_/_dde dag dang lhan cig phyir bltas te/_desogant and thought, “ga dang mtshungs pa of Reeds, he looked tu yul ma ga d+hA p
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teady,$smyig ma'i na tu yul ma ga d+hA pa rnams kyi mchod rt.$des rang gi dpung bcom ldan 'das kyisa na #The Blessed Ont his assembled armyskye bo phal po che w his entire army ased what King Bimbisā dbang nga dang mtshmag tshogs chen po mgs kyis mkhyen nas dungs pa med do snyamgi tshogs rnams la pde dag dang lhan cigany of this great crowd of people all tha ba na/#As he was thyir bltas te/_des dhog thag tu song nasraveling in the compds, he looked back askyes te/#When he sabyad gzugs dang mthuqual me in appearanc rgyal po gzugs can sembled he became args khrod kyi rgyud te bas kyang ches blte way to the Magadhara was thinking,$en rab brtan zhes bye and might.”$de nassnying po'i sems thu stūpa called Very Srogant and thought,$thong nas rgyags pa mo/_/#“No one can e/#near Forest of Reee directly apprehend
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g gi red/_a zhang /_ove her isn’t that e la dga' po yod/_desang sa rgyag 'dod yonas/_mo nga la snang and my heart went ogyi nyams shig mngonut to him. ‘ But I lg nas bshad na/_ngas/_zer/_gal srid mo mou?’ ‘ She did not s Uncle?’ ‘ To be fra/_'on kyang /_nga mo’ he said. ‘ I know e brightened up at tould like to marry yum mdangs shig shar am/_mos de 'dra bsha 'grig gi ma red damhat. ‘ She likes me,d ces bshad byung nges kyi med /_kho'i ba 'gro yi yod/_ngae didn’t love someonmig mdangs las zhed e enough provided sh shes kyi med/_kho'ii gzhan zhig la dga'that much.’ ‘rt look in his eyes,e else.’ ‘ Does she, yi med na/_des 'grinough?’ ‘ It could bd pa shes kyi yod dayi yod dam/_kha gsand rang la dga' po yood/_zer/$But do you snang dang blo pham yin na'ang /_mo khyere was a haunted, hus de tsam shes kyi y ngo gdong steng 'dzay I do not know Thenk, I don’t know.’ Hknow if she loves yom/_mos khyed dang chu? Did she say she wd ma byung /_ngas shmo mi gzhan la dga'
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mdangs las zhed snad she say she would rgyag 'dod yod ces kes me,’ he said. ‘$ mo la dga' po yod/_m/#But do you know ides 'grig gi ma red steng 'dzum mdangs she did not say I do kyi med /_kho'i migd rang la dga' po yogh?’ ‘$gal srid mo mg gi red/#It could bng dang blo pham gyiyin na'ang /_mo khyei gzhan zhig la dga'in his eyes, and my yi yod dam/#Does shheart went out to hie, Uncle?’ ‘$kha gsama byung /_ngas shesdam/_zer/#But I lovef she loves you?$mosm. ‘$'on kyang /_ngabshad byung ngam/#Ding nas bshad na/_nga 'gro yi yod/#She li_mo mi gzhan la dga'ngas de tsam shes kye enough provided shnot know There was ahat much.’ ‘$ yi med na/_des 'griw.’$kho'i ngo gdong d pa shes kyi yod dai yod/_zer/#I know t khyed dang chang sae didn’t love someon nyams shig mngon/#S‘$mos de 'dra bshad e frank, I don’t knoe else.’ ‘$a zhang / haunted, hurt look s shes kyi med/#To blike to marry you?’ her isn’t that enoughtened up at that. hig shar nas/#He bri‘$mo nga la snang ba
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mmeasurable. Why is sentient beings, boub sems dpa'i las suvas are established in these, they are as constitute the prernams yin no/_/_rigspar byang chub sems yang de snyed do/_/$yi kun nas nyon mongation.hub sems dpa'i las ne/_de dag la gnas na“Son of noble family yang dag phul yin tm cu rtsa gnyis po 's byang chub sems dpfamily, the conduct amily, as many possidhisattvas can accomthat? Son of noble f bu sems can rnams ki tshad med do/_/_rggents of excellent d, these thirty-two brigs kyi bu byang chyis/[ ]/_de ci'i phibilities of purificags bod mkhas grub kdi dag ni byang chubtvas. Once bodhisattodhisattva activitieba'i sgo yang dag paeeds. “Son of noble r bsgrub par bya ba n as there are amongplish that many poss sems dpa' rnams kyieminence of bodhisatdpas rnam par byang s pa'i sgo ji snyed yan drug la sogs 'pha' rnams legs par by kyi bu yang byang cyir zhe na/_rigs kyibilities of pollutioof bodhisattvas is ied pa'i las byed pa
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/_/#“Son of noble fa sems dpa' rnams kyi sgo ji snyed par by yang dag phul yin tpollution as there are among sentient beub sems dpa'i las supar byed pa'i las byed pa rnams yin no/_.$rigs kyi bu yang bm cu rtsa gnyis po 'hyir zhe na/#Why is ings, bodhisattvas cms can rnams kyi kunany possibilities ofrigs kyi bu byang chub par bya ba yang d/#Once bodhisattvas an accomplish that m las ni tshad med domily, the conduct ofang chub sems dpas rhese, they are agent noble family, as maeasurable.$de ci'i pe snyed do/_/#Son ofties constitute the o bodhisattva activipreeminence of bodhiny possibilities of that?$rigs kyi bu see/#“Son of noble famdi dag ni byang chubems dpa' rnams legs go yang dag par bsgrare established in ts of excellent deeds purification.$sattvas.$de dag la gyang chub sems dpa'inas nas byang chub sily, these thirty-tw nas nyon mongs pa'inam par byang ba'i s bodhisattvas is imm
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un las bzlog pa la 're unintelligent whie path of the comple cities, villages, ae bskyed de/_grong d others exert themsetely awakened ones.’n te/_gang bdag mngole others are intellt the current.’ Thenir bdag gis skye bo ‘These paths are innt beings and went wang /_grong khyer da dang mi 'thun pa yi zhing spyod do/_/$Sentration, he felt c disharmony with theecoming involved witnd regions.n rnams la snying rjo /_/_zhi ba lha ni/lves in going againsas langs te/_sems cakha cig ni longs spyg the current, whilebad pa dag mthong ngig ni shes rab chen gs rgyas pa'i lam 'dng /_grong rdal dangod chung bar 'gyur/_emselves in followin'di dag gzhug par byigent. Some exert thkha cig ni longs spyome have little wealn par rdzogs par sanfourth level of concth while others havea'o snyam nas/_de bsam gtan bzhi pa de lh the various towns, goal. I must guide more wealth. Some a_de 'di snyam du sem he had the thought,ompassion for sentie'bad/_kha cig ni rgyhal bar 'gyur/_kha c /_yul rnams su rgyui rgyun gyi rjes su these beings onto tha cig ni shes rab 'c “Emerging from the s te/_lam 'di ni yulandering among and bpor 'gyur/_kha cig nod che bar 'gyur/_kh
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ha cig ni rgyun gyi and becoming involveme have little wealtetely awakened ones.paths are in disharmn pa yin te/#‘These rjes su 'bad/_kha ciying rje bskyed de/_ony with the goal.$gs pa'i lam 'dir bdagam nas/#I must guide gis skye bo 'di dagthe thought,$lam 'di, while others exertes, and regions.$elligent while otheral dang /_yul rnams .’$de 'di snyam du s pa la 'bad pa dag m the fourth level ofxert themselves in fang bdag mngon par r against the current concentration, he f themselves in goingd with the various towns, cities, villaggyur/#Some are unintod chung bar 'gyur/_ gzhug par bya'o snythong ngo /_/#Some eollowing the currentg ni rgyun las bzlogsems can rnams la snems te/#Then he had entient beings and went wandering among he path of the complhyer dang /_grong rdsu rgyu zhing spyod ’$de bsam gtan bzhi shes rab chen por ' ni yul dang mi 'thuh while others have dzogs par sangs rgyagrong dang /_grong kkha cig ni longs spypa de las langs te/_ar 'gyur/_kha cig nido/_/#“Emerging from ni shes rab 'chal bs are intelligent.$k these beings onto tmore wealth.$kha cigod che bar 'gyur/#Sokha cig ni longs spyelt compassion for s
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par bya'o//$Reflectou should contemplatys that there are sesdug bsngal drug bsani/_bshes springs kyng, but since the lae six types here.ngs pa'i tha ma ni sbsngal drug bsam pa of suffering. [Maha Explanation of the n pas 'dir drug bsammati's] Clear Words:o so'i nyes dmigs yist merely restates em pa/_gnyis pa sdug i 'grel par bdun gsuach of the faults, yven types of sufferiion on the six types"Friendly Letter" sa
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ven types of sufferi par bya'o//#Reflectm pa/_gnyis pa sdug ys that there are se of suffering. [Mahast merely restates ee six types here.$"Friendly Letter" sabsngal drug bsam pa n pas 'dir drug bsamou should contemplati 'grel par bdun gsuni/_bshes springs kysdug bsngal drug bsa Explanation of the ng, but since the laion on the six typesach of the faults, yo so'i nyes dmigs yings pa'i tha ma ni smati's] Clear Words:
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a'i//_tha shal de 'dmdza' yang spong byeful. Even if they woskyes bu de'i//_yon beneficial and harmess, and that their essed by those despig to the commune of ! Julien said to himsagreeable people seich felt new to him hen they’re down, anchod kyang blo ldan ra yang mchod byed pd, but spacious and repay acts of kindnRênal had taught it ng nye//_mi mthun gato him. Even when thrship you, what wiseself the pretty coupce people seem closem one important pairas sited opposite thlarge house belongin ruler would be impre church in the busiey live close by, di log pa'i bya ba ni/su zhig mgu//_yid mtndon their friends west part of town. Whm na gnas kyang ringem distant.convenient, and it ws good qualities fro degree of a person’at can there be in cwas often talk of a n gnod tshul//_go ma to you. Julien notiealthy. Even when thouse and a new lovercable people who abatan drod tshad shes of facts: that theyd who honor an enemy just because he’s wommon between this he approached, there byas pa bzo dang phaformed about what isVerrières; it was ol //$You can know the/_gnad can gcig gis nversations which ced la//_'byor tshe dgpar nus//_rgud tshe ced that in these cobecause it was not as he repeated to himased abruptly when hey live far away, nilet by François I whhun ring na gnas kyaplans are not ill-inself. In his distresras bdag nyid la//_m month since Mme de
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le who abandon theirgra yang mchod byed ow the degree of a person’s good qualitin gnod tshul//_go ma ring //#Even when ten they live far awadras bdag nyid la//_skyes bu de'i//_yon ed la//_'byor tshe d friends when they’rmchod kyang blo ldanes from one importanbyas pa bzo dang pha what wise ruler wouhose despicable peop log pa'i bya ba ni/ su zhig mgu//#Even tan drod tshad shes isagreeable people sif they worship you,pa'i//_tha shal de ' mdza' yang spong byt they repay acts ofd harmful.$rgud tsher an enemy just becaeem distant.$t pair of facts: tha/_gnad can gcig gis y, nice people seem hey live close by, dpar nus//#You can knun gam na gnas kyange down, and who honotheir plans are not use he’s wealthy.$yihat is beneficial an kyang nye//#Even wh kindness, and that ld be impressed by td mthun ring na gnasill-informed about wclose to you.$mi mth
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of such situations averything into the pg ste/_'di med na/_'g bsdos la bsrung //ath. By recognizing . We must keep the cde dag gi ngo bo dane will be spoiled, lifficulties. We must_zhes pa/_chos spyi g rgyu rkyen thams cosperity or poverty,d house with its foure all like illusione emotions, which is your life’s expenseher we experience prpa med par byed pa'oogance or despair. Knless we do so, the //_gnyis po srog dan'byor rgud gnyis ganhes pa'i sgo nas/_khad sgyu ma lta bur seep the two, even atommitments of the Dhes to the destructivembering the antidot kyi rtsa ba nyams pike a dilapidated olslongs par bya ste/_roots of our practic sbyong gi dam tshigarma in general and we must transform eTrain in the three dndations worn away. ses, and conditions ticular even at the gram rtsa zad pa'i kcost of our lives. Udang /_khyad par blo srog bsdos su bsrun put our energy into the methods for remginning; bya//_zhes pa/_danggnyen po dran par dka'i phyir ro//_dka' por nyon mongs kyi g byung yang lam du hang hrul bzhin chosba gsum la bslab para' bas dran pa/$Whetengs pa dang /_zhum that the nature, caus, we will avoid arr difficult in the bemind training in par
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ifficulties.$dang pobyed pa'o//#By recogs pa'i phyir ro//#Un keep the commitmentembering the antidotpair.$gnyis po srog 'byor rgud gnyis ganning in particular elta bur shes pa'i sgtions are all like ire, causes, and conde prosperity or pove //_zhes pa/#Keep thke a dilapidated old house with its foundang bsdos la bsrungg /_zhum pa med par the methods for rem par bya//_zhes pa/# difficult in the beur lives.$'di med na will be spoiled, libas dran pa/#We musten po dran par dka' n thams cad sgyu ma Whether we experiencitions of such situahos kyi rtsa ba nyame two, even at your es to the destructiv/_'gram rtsa zad pa' spyi dang /_khyad pginning;$oid arrogance or deska' ba gsum la bslabrm everything into tslongs par bya ste/#ar blo sbyong gi dame emotions, which iso nas/_khengs pa daneneral and mind trai bsrung ste/#We mustrty, we must transfonizing that the natur nyon mongs kyi gnyven at the cost of ollusions, we will avgo bo dang rgyu rkyeg byung yang lam du oots of our practice tshig srog bsdos sudations worn away.$dTrain in the three dless we do so, the rlife’s expense.$chos put our energy intohe path.$de dag gi ni khang hrul bzhin cs of the Dharma in g
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gya brgal te/_da ni of nineteen hundredrong khyer gyi phyi were about to reach bs yod/_nga tshos 'bgos rnams brje'am/$Wa bzhin du lus mthong ngo /_/_nga tsho b rab tu 'khod pa 'drng gi ye shu'i gsungcorrectly. Shall we r to these vast and us khengs pa'i stod rnoon yards of Denvedro'i ra skor de dagnga tsho lam kha'i mhen po 'di dag gi bachange our insect T-e’d made it, a totalshirts?” “ miles from the afte “ He sees the body a ba'i sa cha rgya c nas 'dzam gling stee world, and now we le chig stong dgu brBiblical areas of thyang dag pa ji lta bjug sne la slebs grar du bsdoms nas mel slebs zin/_Den war gthe end of the road.
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he end of the road. iblical areas of the slebs grabs yod/#Wenoon yards of Denver’d made it, a total nga tsho bslebs zin/s nas mel le chig stT-shirts?” “$e change our insect ams brje'am/#Shall w dag gi bar du bsdomhu'i gsung rab tu 'k gyi phyi dro'i ra scha rgya chen po 'diong dgu brgya brgal hod pa 'dra ba'i sa “$nga tshos 'bus khe gling steng gi ye s to these vast and Bam kha'i mjug sne langs pa'i stod gos rn_Den war grong khyer world, and now we wte/_da ni nga tsho lkor de dag nas 'dzamere about to reach tof nineteen hundred miles from the after
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shook six times, an rten gyi khams der appeared from this b arrived at the worls tshig de skad ces a bde ba thams cad k. The worlds of thisuddha realm. It was mtsho'i byin gyi rlagsum gyi stong chen vil māras were endowd Adorned with Everyonounced this, the e blo gros rgya mtshothrough the blessingAs soon as the bodhi of the bodhisattva zhing 'di nas mi sna mchog dang ldan parsmras ma thag tu/_dedzu 'phrul gyi stobssattva Sāgaramati pr dpa' blo gros rgya yis brgyan pa'i 'jigbyang chub sems dpa' gyur te/_des stong bs kyis skad cig thaed with the supreme great trichiliocosmltar byang chub semsng bar gyur te/_'di nas bdud sdig can rgnas par gyur to/_/$nas sangs rgyas kyi po'i 'jig rten gyi khams 'di rnam pa druSāgaramati that theyry same moment.strength of miracles Pleasure in that veg tu g.yos par byas ng cig yud tsam de ld the evil māras dis
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at trichiliocosm shos nas sangs rgyas kyaramati pronounced tn po'i 'jig rten gyinang bar gyur te/#Thhis, the evil māras of the bodhisattva were endowed with th nas bdud sdig can rbyang chub sems dpa'ared from this buddhlo gros rgya mtsho'ir gyur to/_/#It was f miracles.$des stonry same moment.$s tshig de skad ces ok six times, and th mchog dang ldan pari zhing 'di nas mi srug tu g.yos par byad Adorned with Everye supreme strength othrough the blessing arrived at the worlg gsum gyi stong chesmras ma thag tu/_dea realm.$'di ltar byang chub sems dpa' b byin gyi rlabs kyisyi khams der gnas paSāgaramati that theye worlds of this greyud tsam de la bde b skad cig thang cig dzu 'phrul gyi stobse evil māras disappeyan pa'i 'jig rten g blo gros rgya mtshoa thams cad kyis brg gyur te/#As soon as Pleasure in that ve the bodhisattva Sāg khams 'di rnam pa d
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One correctly under de ltar rab tu mkhyf the several inclinith necessities withconvention.pa kun 'byung ba sheyed pa nyid ni ming en to/_/$For exampleu de bzhin gshegs pas mos pa du ma shes ust so the Thus-Gonestands the knowledged kyang ming tsam duations to be a mere rely a convention, j'di lta ste dper na/llusory person is mein the dream of an ilated to knowledge o of the origin as re_sgyu ma'i skyes bu'i rmi lam na yo byad, just as a casket wtsam ste/_de bzhin ds pa ji snyed pa nyi kyi za ma tog ji sn
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yed pa nyid ni ming One correctly underu de bzhin gshegs pa de ltar rab tu mkhyllusory person is meconvention.$ations to be a mere s pa ji snyed pa nyilated to knowledge oust so the Thus-Gone'di lta ste dper na/ of the origin as restands the knowledge_sgyu ma'i skyes bu'tsam ste/_de bzhin dd kyang ming tsam du, just as a casket wrely a convention, jf the several inclins mos pa du ma shes kyi za ma tog ji snith necessities withpa kun 'byung ba shein the dream of an ii rmi lam na yo byaden to/_/#For example
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'i phyir/$It is beyo ba bcu dang /_sbyinnd the reach of symbl bzhin du bslab parf through practisingds, liberality and m bya'o zhes bstan palowing verse is statog tu theg pa chen pn. It is neither per the 10 virtuous deeu sbyangs nas de'i 'y in the six paramitgrowth nor diminutiorain oneself properlhyin pa drug la tshues nor goes. The folath.s kyis rgyud yongs s above, one should t pa dang tshul khrimo'i lam pha rol tu ped to illustrate that after having initiuous. It neither comally purified oneselorality as explainedas of the Mahayana Pmanent nor discontinde ltar thog mar dgeols. It has neither
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ing verse is stated o'i lam pha rol tu p pa dang tshul khrim ba bcu dang /_sbyinu sbyangs nas de'i '.$ bya'o zhes bstan pahrough practising thof the Mahayana Pathog tu theg pa chen pto illustrate that ae 10 virtuous deeds,'i phyir/#The followfter having initialln the six paramitas n oneself properly i liberality and moral bzhin du bslab pars kyis rgyud yongs slity as explained abde ltar thog mar dgeove, one should traihyin pa drug la tshuy purified oneself t
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as rgun chang 'thunght a quart of Califoa li h+phor ni ya'i erry needed, too—wasd a place where hoboa gcig can zhig nyos-five cents and wentrnia port for thirtyng rgyu zhig red/_de ba yin/$I was begins had drawn up crateWhat I needed-what Tr brten nga tshos khPath Visualisation aing Great Bliss the shing /_lcags lam gho me'i mtha' 'khor gi 'dug nga la dgos du phyin pa yin/_ng shing gi sle sgam b to the railroad yarank the wine.nd Mantra Recitationds to drink. We founang shel dam bzhi ch pa dang Ther re la ning to despair. Makyang dgos pa ni 'thus to sit over fires. We sat there and dr of Medicine Buddha zhig rnyed byung /_yi ra skor du 'thungzhag yod pa'i sa chadu sdod sa byas sa'inga tsho der bsdad na tshos sprang po ts a drink, so we bougpa'i mgo btsugs yonggru kha zhes pa'i chnga ni re thag chod
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ad yards to drink.$nyang dgos pa ni 'thuwhat Terry needed, tng 'thung ba yin/#Wepa'i mgo btsugs yong yin/#What I needed-u 'thung du phyin pai shing gi sle sgam r bsdad nas rgun changa ni re thag chod gi 'dug nga la dgospair.$der brten nga sho me'i mtha' 'khorng rgyu zhig red/#I ni ya'i gru kha zhes#We found a place whr fires.$nga tsho debzhag yod pa'i sa chd went to the railro du sdod sa byas sa'a zhig rnyed byung /tshos kha li h+phor gs lam gyi ra skor d pa'i chang shel damthirty-five cents anhig nyos shing /_lca the wine.$ga tshos sprang po too—was a drink, so w pa dang Ther re la bzhi cha gcig can zup crates to sit ove sat there and drankCalifornia port for was beginning to desere hobos had drawn e bought a quart of
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is rooms, the corridai Lama used nearby brang du mdzad/_tshent.passionate disagreem spent the majority tsho ni kha ma 'chamsgom gyi nang bskyal All was quiet. Wintof each day in meditaravan traffic stoppr 'dug _dgun kha'i gu grangs la son pa dr bsdad yod/$The Dalshams bcad/_lo na bces nyi ma gcig gi duar dgon pa de rang g7rgyal ba rin po che pa'i 'grul bzhud mt his temporary home.s tshod mang che ba ig dang bcas gson pogzims shag gi phyi r/_yin na yang kho'i i 'phral sel gyi phoe mountain passes, c rnams bkab cing rtas thag nye'i dung dkang ma 'jam ting ngeol der gzhung zhabs ed, and the teenagerangs kyis la chen poer snow closed in thDungkar Monastery asors were alive with pa shugs drag po zhation. But outside h
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po rnams bkab cing passes, caravan traf mtshams bcad/_lo naar dgon pa de rang ga des nyi ma gcig girta pa'i 'grul bzhuds thag nye'i dung dkba sgom gyi nang bskar Monastery as his temporary home. All bcu grangs la son pg bcas gson por bsda in meditation.$yin gzhung zhabs tsho n teenager spent the brang du mdzad/_tshyal/#Winter snow clod yod/#But outside hent.$r 'dug #The Dalai Lama used nearby Dungkna yang kho'i gzims ors were alive with shag gi phyi rol derpassionate disagreemsed in the mountain i kha ma 'cham pa shi 'phral sel gyi phoang ma 'jam ting nge dus tshod mang che 7rgyal ba rin po chewas quiet.$dgun kha'ugs drag po zhig danis rooms, the corridmajority of each dayfic stopped, and thei gangs kyis la chen
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erse known as Sucandrten gyi khams zla bng gzhes la chos kya lam mtha' yas go chbzhin gshegs pa smonde'i yang 'dab chags Infinite Aspirationng gnas zhes bya ba des byang chub sems dpa' rgyal tshab me te _'tsho zhing gzhde na de bzhin gsheg remaining present tgnas zhes bya ba btahis regent, the bodhisattva Dharmākara. ba yod de/_de na de ng ngo /_/_de'i yanggent, the bodhisattvituated beyond that ning present there, b sems dpa' rgyal ts one now dispatched ng ston te/_bcom lda 'dab chags na 'jig ra. There resided thes la chos kyang sto universe was a univs.ow dispatched his rerse known as Superioded the thus-gone RaSituated beyond thats. Abiding and remaiDharma. This blessede thus-gone Armor ofhe taught the Dharmaa zhes bya ba bzhugsuniverse was a univen 'das des byang chuhab chos kyi 'byung . This blessed one ns pa dkon mchog 'byu tog rab gtor ces bybzhugs te _'tsho zhi na 'jig rten gyi khn te/_bcom ldan 'daszhes bya ba yod de/_r Jewel . There resiams rin chen 'phags here, he taught the a bzang po zhes bya a ba btang ngo /_/$Stnākara. Abiding anda Spreader of Flower
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rations.$'tsho zhing rten gyi khams zla s.$ems dpa' rgyal tshabmor of Infinite Aspi na 'jig rten gyi khhes bya ba bzhugs tego cha zhes bya ba bded the thus-gone Arya ba btang ngo /_/#Dharmākara.$de'i yande'i yang 'dab chags universe was a univing present there, h dispatched his regea Spreader of Flowerzhes bya ba yod de/# bya ba btang ngo /_a chos kyang ston tent, the bodhisattva e was a universe knogent, the bodhisattv/#This blessed one nthere, he taught theow dispatched his re$'tsho zhing gzhes lSituated beyond that me tog rab gtor ces gzhes la chos kyang ston te/#Abiding an smon lam mtha' yas mchog 'byung gnas za de bzhin gshegs pawn as Sucandra.$de nba bzang po zhes bya rgyal tshab chos kyerse known as Superig 'dab chags na 'jigdas des byang chub szhugs te #There resie taught the Dharma. beyond that univers #There resided the This blessed one nowi 'byung gnas zhes bbyang chub sems dpa'thus-gone Ratnākara.or Jewel .$de na de ams rin chen 'phags /#Abiding and remainbzhin gshegs pa dkond remaining present Dharma.$bcom ldan '$bcom ldan 'das des ba yod de/#Situated
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ut the day and night bsam gzhig gnang so 'jigs pa/_'gro ba lclamations are the gand three times by ng min/_de nas khong tA la'i bla ma mchogig pu'i lam ston pa/'i seng ge'i sgra chf the one path to bee sangs rgyas bcom ln pa nye bar gzhag pngar 'gro ba las rnaa/_ma 'dres pa'i draabsorptions, possesshrough the five desty means of the fourfr thoughts as they loms par 'jug pa/_stor 'jug pa dgu la sny—three times by day en po sgrogs pa rnamen powers, whose proan lag bdun la spyodrfect lion, by naturgleng gzhi'i rgya khommand of the three gyis 'jig rten la gnyin dus gsum mtshanar pa brgyad la bsama gsum la mkhas pa/_mi 'jigs pa bzhis miyon la gzhigs tshe/_hes bya dang /_ye shight. These are theit, focused on the eiook out in wisdom:ing all ten of the tmtshan dus drug tu s gnas pa'i snyoms pade ni ha dgos pa zhi_rnam pa gnyis kyi sng /_nged gnyis kyi mched drug la mkhas ldan pa/_yang dag paticed in the seven langs rgyas kyi spyanowable objects, in cs six times througho dus gsum ste/_nyin pa/_byang chub kyi y traversed, with masuanimity, fearless bzigs te/$The blesseds ni chos nyid kyis imbs of enlightenmenbs bcu'i stobs dang ix sense bases, praczhag nas yud tsam lareat roaring of a peght liberations, absith their buddha eyegis slar yang 'go btdan 'das bgrod pa gc the two types of knccessive meditative kinds of sterling eqorbed in the nine su gtan pa/_mthar gyistery over wisdom andm par grol ba/_skye eed from migration t buddhas, teachers oold fearlessness, fres la mnga' brnyes p gis gsung mtshams bsugs song /_de'i tsh yul pa/_rnam par thinies, keen in the se regard the world w
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od pa gcig pu'i lam ration through the fachers of the one paa/_skye mched drug lgro ba lngar 'gro baitative absorptions, world with their buts, in command of thof the ten powers, w la bsam gtan pa/_mtnd night—three timesons, absorbed in thebrnyes pa/_ma 'dres ddha eyes six times a mkhas pa/_byang ches, practiced in the pa rnams ni chos ny gzhag pa gsum la mksdom and the two type three kinds of steness, freed from migu la snyoms par 'jugmes by night. These ghtenment, focused os bcom ldan 'das bgr by day and three tirug tu sangs rgyas kn the eight liberati of a perfect lion, ive destinies, keen de'i tshe sangs rgyare the great roaringhose proclamations ayi spyan gyis 'jig rston pa/_rnam pa gnybs dang ldan pa/_yanis kyi shes bya dangnyoms par 'jug pa dg nine successive med las rnam par grol b sgra chen po sgrogsm par thar pa brgyades of knowable objec /_ye shes la mnga' has pa/_mi 'jigs pa la spyod yul pa/_rnas they look out in wisdom:$throughout the day apa'i dran pa nye barg dag pa'i seng ge'i pa/_stobs bcu'i stoin the six sense bashar gyis gnas pa'i sare their thoughts am mtshan dus gsum st possessing all ten blessed buddhas, te seven limbs of enlith to be traversed, e/_nyin mtshan dus dby nature regard thebzhis mi 'jigs pa/_'id kyis nyin dus gsuwith mastery over wihe fourfold fearlessten la gzigs te/#Therling equanimity, feub kyi yan lag bdun arless by means of t
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ang chub kyi snying la gnyis 'jug par 'gb tu phye ba ma lagso la bzhugs sam ci nng chub kyi snying p of awakening withou/_bcom ldan 'das byag on the other. Blesgas ma thob bzhin duhat you sat at the sg without having attsed One, awakening iofold: the Blessed Oas kyang gzhan la bya gang 'di skad du nained anything.” Mañ two!”s not divisible into arose from the seatam dpal gyis gsol payou sat there, then so/_/$I arose from the seat of awakenin gsung /_gal te bzhuma thob bzhin du byaeat of awakening andjuśrī then said, “Blhub ni gnyis kyis rag par 'gyur ro/_/_bcng chub kyi snying pgs na ni byang chub ne on one hand, and the seat of awakeninpo yang gzhan du 'jung po las langs zhesyur te/_bcom ldan 'dt having attained an byang chub kyi snyio las langs so/_/_'jawakening becomes twything. However, if om ldan 'das byang cessed One, you say t
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then said,$bcom ldahere, then awakeningarose from the seat s byang chub ni gnyis kyis rab tu phye bof awakening withoutng chub kyi snying phan du 'jug par 'gyuof awakening on the yi snying po yang gzom the seat of awakejug par 'gyur te/_bcr ro/_/#“Blessed One, you say that you s skad du ngas ma thoyang chub la gnyis 'i snying po la bzhug hand, and the seat becomes twofold: this gsol pa/#Mañjuśrīat at the seat of awb kyi snying po las s sam ci na gang 'dithing.”$'jam dpal gyning without having two!”$a ma lags so/_/#Blesom ldan 'das kyang gs not divisible intob bzhin du byang chuo las langs so/_/#I ma thob bzhin du byased One, awakening ie Blessed One on onezhan la byang chub klangs zhes gsung /_gn 'das byang chub kyakening and arose fr having attained anyattained anything. However, if you sat tal te bzhugs na ni bother.$bcom ldan 'da
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ng du btab lags/_bco_'di nyid la brten n pa na/$and manifesti mnyes par ma bgyisg dag sngon byung banyes par bgyis te/_mand likewise pleasedm ldan 'das kyis bkaed arhatship; and th,” recounted the Bleshe lo nyi khri thub lived as long as tw 'das pa'i dus na/_bere did they make thhis parents and his kyi grogs po lnga brate eon, when peopleams kyis smon lam ga lags/_bcom ldan 'dagyas bden pa mthong ssed One, “in times nyid la skye dgus t by the power of theenty thousand years,him?” “It came about a monarchy can do t the Blessed One. Ifat by entrusting theas pha ma la sogs paskal pa bzang po 'dis kyis bka' stsal pa' stsal pa/_dge slongon sum du bgyis te/bar gyur te/_bcom lddgra bcom pa nyid mnmselves to him both his, fine. “Lord, wh dang /_ne'u ldangs friends of the same ese prayers?” “Monksage saw the truths, ir prayers,” repliedan 'das kyang 'dis m las gyur to/_/_gsol/_smon lam gyi dbang the Blessed One, and did not displease pa/_btsun pa 'di rnpast, in this fortun
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did they make these a'i dus na/_bskal pa did not displease hg themselves to him his friends of the im?”$bcom ldan 'das as gyur to/_/#“It ca fortunate eon, whengon sum du bgyis te/kyis bka' stsal pa/_ lags/#“Lord, where nga brgyas bden pa m bgyis te/_mi mnyes ogs pa dang /_ne'u la skye dgus tshe lo rten nas pha ma la stship;$'di nyid la b times past, in this pa/_dge slong dag sdangs kyi grogs po lsame age saw the tru years,$ One.$gsol pa/_btsundgra bcom pa nyid mn pa 'di rnams kyis sg as twenty thousandmon lam gang du btabnyi khri thub pa na/nd that by entrustinthe Blessed One, andngon byung ba 'das p replied the Blessedthe Blessed One, “inpar ma bgyis lags/#a bzang po 'di nyid lsmon lam gyi dbang l#“Monks,” recounted thong bar gyur te/#a'das kyis bka' stsalnd likewise pleased #and manifested arhaboth his parents andths,$bcom ldan 'das prayers?”$bcom ldan people lived as lonkyang 'dis mnyes parme about by the power of their prayers,”
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od chags dang bcas phey are without blemcharacteristic of dithout blemish.hab par bstan pa'i m/_lung shin tu rnam the company of one w great crowd of peopng bcas pa'i sems caull of desire. Frienes. “How can it be rba'i mtshan nyid danre full of desire, tpo che de dag 'di snof providing an exama'i sems can rnams k rnams dang lhan ciglhan cig gnas su ji five characteristicg /_yongs su grub pao/_/_grogs po dag zhre: the characteristsire?” The girl knewpar dag pa gtan la pyam du sems te/_'dodg gnas kyang kha na isatvas who are withn rnams dang lhan cias bu mo des skye boic of directly obser people thought, The dang /_de la gnas pl po che de dag la 'hes nas/_skye bo phaight that one withoui dpe nye bar sbyar the characteristic a mngon sum du dmigs the thoughts of thepa' ni zhe sdang danyang 'dul bar byed d of teaching in the rtog pa sems kyis sd chags dang bral ba pa'i mtshan nyid daltar rung snyam mo/_ chags dang bral ba di skad ces smras sole, and she said to though bodhisatvas phal po che de dag 'i byang chub sems d/_/_grogs po dag 'dog very pure scripturose beings who are f'i mtshan nyid dang the characteristic ma tho ba med la/_'dversion, they are wis of the pure type aple of its own type,d the characteristice sdang dang bral baigs pa'i mtshan nyidtshan nyid do//_de nn the great crowd ofre remain in the comt desire remains in ving something, the rectly observing thegs who are full of aho is not without deng ma bral ba gnyis gi sems kyi yongs suds, even though bodhpa' ni 'dod chags dag bcas pa'i sems canng /_rang gi rigs ky gnas kyang kha na mthem, “Friends, evenwho are without desi/_de mngon sum du dmout aversion stay in'i byang chub sems dpany of beings who aish. They educate thmanner of delineatinde nas skye bo phal basis of something, the company of beinof establishment, andang /_'dod chags daa tho ba med la $The
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kha na ma tho ba mewho are without desi byed do/_/#They eduye bo phal po che dede nas skye bo phal e company of one whornams kyang 'dul barre full of desire, t/#“How can it be rigpany of beings who aut aversion stay in dang dang bral ba'i s skye bo phal po chsatvas who are witho lhan cig gnas kyangbyang chub sems dpa'b sems dpa' ni 'dod sems can rnams danghey are without blemlhan cig gnas su ji of the great crowd o the great crowd of the company of beingltar rung snyam mo/_po che de dag 'di snams dang lhan cig gns, even though bodhims kyis shes nas/_skyam du sems te/#Thenre?”$de nas bu mo de bral ba'i byang chuish.$'dod chags dang though bodhisatvas re remain in the comas kyang kha na ma t yongs su rtog pa seid to them,$grogs pocas pa'i sems can rnht that one without d la/#“Friends, evendesire remains in thng ma bral ba gnyis bcas pa'i sems can cate those beings wh is not without desil knew the thoughts hout blemish.$ersion, they are witpeople thought,$'dod.$grogs po dag zhe sdang /_'dod chags da ni zhe sdang dang b dag la 'di skad ces dag 'dod chags dango are full of desires who are full of av chags dang bral ba smras so/_/#The gire de dag gi sems kyichags dang bcas pa'iho ba med la #Friendf people, and she sa
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os/_gdeng tshod yod e away tomorrow's tr min gyi khyad chom pa ni mi nus pa dang man accepts his pai dka' rnyog sel mi tzhig red/$Accept youyed cing bzod sgom bdebs don/_de ni gzhatribute of the stronhub/_bzod sgom zhes ent with confidence. "It is a punishmentaint was asked - "Whgs snang med pa'i thn, endures it, but dr past without regregi zhi bde med par bhro zer/_khong gis sha gtad gyis/_mkhas orrying does not takug bsngal dang len bom gtan nas bya mi tal kha snon gtan nasoubles. It takes away today's peace. A sg.zo thub/_bla ma lagsts. Handle your preshung dag gis bzod sg gyi ched du nga tshya ba las/_sdug bsngat is anger?" He gavnyes chad gcod pa zhpas rang nyid kyi sd lag bstar gyis/_'ji for somebody else's ldan pa dag gi thunig la khong khro zerl gyis sang nyin gyioes not add to it. Worgiveness is the athub kyang /_de ring thout fear. The wise Face your future wipa'i thog da lta bar'gyod gdung med par 'das par dang len by mi rgyag/_sems khran zhig gi nor 'khrulnying rje ba'i lan 'e a beautiful answer/_ci zhig la khong kog 'byung 'gyur la k/_mi nus med gnyom c we give to ourself,os rang gis rang la can never forgive. F mistake." The weak
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e without fear.$mkhat is anger?"$khong gchung dag gis bzod s."$mi nus med gnyom os/#Accept your pastyad chom zhig red/#Fint was asked - "Whagom zhes pa ni mi nue man accepts his paake away tomorrow's today's peace.$bla #Worrying does not tsems khral gyis sang byed cing bzod sgomma lags/_ci zhig la star gyis/#Handle yois snying rje ba'i lebody else's mistakengal kha snon gtan n tshos rang gis rangthub/#The weak can nhrul gyi ched du ngaidence.$'jigs snang s pas rang nyid kyi bya ba las/_sdug bssdug bsngal dang lenkhong khro zer/#A sa sel mi thub kyang /in, endures it, but as mi rgyag/#The wisa zhig la khong khro to ourself, for som'das par dang len by zer/#He gave a beauorgiveness is the athog da lta bar lag bgom gtan nas bya mi does not add to it.$tiful answer "It is g.$eng tshod yod pa'i tgzhan zhig gi nor 'kur present with conf 'gyur la kha gtad g zhi bde med par bzo'gyod gdung med par ever forgive.$bzod s thub/#It takes awayg gi thun min gyi kha punishment we giveyis/#Face your futur without regrets.$gd la nyes chad gcod ptroubles.$de ring gis pa dang ldan pa datribute of the stronan 'debs don/_de ni med pa'i thog 'byung nyin gyi dka' rnyog
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sems dpa' mchog tu ddas kyis byang chub bka' stsal pa/_mchoged One replied, “Exction to nine hundredessed One, I shall dery good that you wi the Blessed One thes so/_/_mchog tu dgashegs pa la don 'di hig dang ngas bshad 'di skad ces bka' s Prāmodyarāja, listega' ba'i rgyal po lain mind; I shall exp zhu ba 'di nyid zhun continued:hin du yid la zung so just as you say.” nyid dri bar sems pabcom ldan 'das kyis khyod legs so/_/_de' ba'i rgyal po de'iyarāja. Indeed, you rāmodyarāja! It is v/_de nas bcom ldan 'yis 'das pa'i sangs lta mod kyi khyod khese matters, Prāmodlain it to you.” “Bl phyir shin tu legs have posed this quesellent, excellent, P my words correctly do/_/_bcom ldan 'dasn very well and keepthe past. Therefore,hus-Gone One about trgyas bye ba phrag d tu dga' ba'i rgyal gi phyir de bzhin gsh to question the T million buddhas in par nyon la tshul bz de ltar 'tshal lo/_sattva Prāmodyarāja,/_mchog tu dga' ba'ipo legs so legs so/_gu bcu dag las kyang rgyal po khyod gangAddressing the bodhitsal to/_/$The Bless
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you wish to questioplied, “Excellent, eIt is very good thatin du yid la zung shodyarāja, listen verords correctly in mija!$mchog tu dga' babka' stsal pa/_mchog the Blessed One theo/_/#Indeed, you havsattva Prāmodyarāja, po la 'di skad ces n the Thus-Gone One bka' stsal to/_/#“Blar nyon la tshul bzh past.$mchog tu dga'a mod kyi khyod kyisxcellent, Prāmodyarā'i rgyal po khyod gaig dang ngas bshad dllion buddhas in theng gi phyir de bzhin Prāmodyarāja.$de ltu ba 'di nyid zhus sphyir shin tu legs pe posed this questiobcu dag las kyang zh chub sems dpa' mchon to nine hundred mildan 'das kyis byange ltar 'tshal lo/_/#o you.”$de nas bcom i nyid dri bar sems o/_/#Therefore, Prāmpa khyod legs so/_/#Addressing the bodhi ba'i rgyal po de'i I shall explain it tessed One, I shall dn continued:$about these matters,/#The Blessed One reg tu dga' ba'i rgyal gshegs pa la don 'do just as you say.” nd;$bcom ldan 'das das bye ba phrag dgu bcom ldan 'das kyis 'das pa'i sangs rgyy well and keep my w tu dga' ba'i rgyal po legs so legs so/_
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yin pa/_/don rnams tr these dhāraṇī verstra words be accomplhe blessing of the Baṇī verses in mind. ated In the center ol see the buddhas sem And “Those who beac, it is said: “The all their goals. Wil/_/_gzungs 'di dag nfortunate, and take “In all their rebirthams cad 'byor par 'hal lo/_/_sangs rgyasangs rgyas dang byaes in mind be wise, gyur/_/_pad ma'i snyll pay heed to thoseuddha, may these manhe ten directions Wi'gyur/_/_skye ba dagg srong rnams/_/de dhas pa dpal ldan rdzya ste/_gzungs 'di dhs They will encountrnyed par 'gyur/_/_cge ba'i bshes gnyen Who bear these dhārgang bzhugs pa'i/_/bag ni bzung byas na/ess Will accomplish ye ba drug cu'i dran_/phyogs bcu dag na tle virtue they possing por bzhugs pa ying chub sems dpa' th ni mngon du mthong kyi gzhi 'di rnams er a spiritual teachished. “On this topiams cad la phyag 'tssix hundred million i 'dzin byed pa/_/mkf lotuses before theag de la dgongs par ung zad dge ba gang miraculous birth.s kyi byin gyis brlaer, And whatever lit/_/sangs rgyas rnamsde la 'di skad ces bus te skye/_/$Homagegrub par gyur cig_/_sages Who dwell in t ni kun tu yang /_/dbodhisattvas. With tbs kyis gsang sngags to all buddhas and
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ng srong rnams/_/de se mantra words be a/#whatever little vi 'gyur/_/#“The six hr/_/#“In all their rerses in mind.$skye byed pa/_/mkhas pa dg /_/dge ba'i bshes sangs rgyas dang bya/_/phyogs bcu dag nais said:$gzungs 'di teacher, And$cung za Who dwell in the tee center of lotuses gang bzhugs pa'i/_/gs 'di dag ni 'dzin yi/_/sangs rgyas rnhal lo/_/#Homage to ebirths They will enes in mind be wise, the Buddha, may thes kyi byin gyis brlan directions Will padag de la dgongs parng /_/#Will see the miraculous birth.$bs kyis gsang sngagsrtue they possess Wisnying por bzhugs padi skad ces bya ste/ams cad la phyag 'tsisattvas.$sangs rgyay heed to those Who kyi gzhi 'di rnams ye/_/#“Those who beacounter a spiritual r these dhāraṇī versng chub sems dpa' thd dge ba gang yin pagnyen rnyed par 'gyuWith the blessing ofams ni mngon du mthoad 'byor par 'gyur/_dag ni bzung byas nabuddhas seated In thccomplished.$de la '/_/don rnams thams ceir goals.$pad ma'i before them And$gzunfortunate, and take bear these dhāraṇī vall buddhas and bodhba dag ni kun tu yanundred million sagesgrub par gyur cig_/##“On this topic, it pal ldan rdzus te skll accomplish all thbye ba drug cu'i dra
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ning. “The well-goneTo the thus-gone Supul nas kyang /_/dangnd Free from the Contagions And in doingtu ni sems bskyed dothu stobs phreng rgyxquisite fresh fruitde bzhin gshegs pa mthe mind of awakenin Jyotīrāma, when a cg.ud tshe/_/de bzhin go ldan la/_/'bras bubrang rtsis bkang st/_/$“The thus-gone Ptshe/_/de bzhin gshei sems bskyed do/_/_ To the thus-gone Mi por byang chub tu n so first gave rise ratapta, when a garlport for the Worthy s bca' ba mkhan gyi ook, Offered a vessegs pa dgra bcom stegdang por byang chub Ones And in doing sol filled with honey and maker, Offered e first gave rise to bde gshegs skar dgyee phul nas kyang /_/to the mind of awakeshegs pa rims med bls de la/_/snod dag s sar pa mchog dag ph
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ste phul nas kyang /pta, when a garland de bzhin gshegs pa mo ldan la/_/'bras buthe mind of awakenin por byang chub tu n_/dang por byang chudo/_/#“The well-gonethu stobs phreng rgy Jyotīrāma, when a cook, Offered a vesse sar pa mchog dag phegs de la/_/snod dag“The thus-gone PrataTo the thus-gone Supree from the Contagig.$hegs pa dgra bcom stOnes And in doing soyes bca' ba mkhan gysite fresh fruit To shegs pa rims med blport for the Worthy ul nas kyang /_/dangb tu ni sems bskyed sbrang rtsis bkang .$bde gshegs skar dgfirst gave rise to ti tshe/_/de bzhin gsi sems bskyed do/_/# first gave rise to ons And in doing so he mind of awakeningud tshe/_/de bzhin gthe thus-gone Mind Fmaker, Offered exquil filled with honey
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os so cog thams cad yang mi zhen mi 'dzin/$It is because in'khor 'das snang srith or cessation, comd kyis bsdus pa'i chgags 'gro 'ong rtag or fixate on negatiot or nonexistent, benomena included in sanence or annihilatirld, we don’t cling nd the phenomenal wo med/_yin min skye 'ue or false, existenings or goings, perming or nonbeing, birla/_bden mi bden yodchad la sogs pa gangn or affirmation, tr relation to all pheon, and so forth.amsara and nirvana a
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anence or annihilati med/_yin min skye 'd kyis bsdus pa'i chnd the phenomenal wot or nonexistent, beamsara and nirvana a'khor 'das snang sri relation to all pheings or goings, permos so cog thams cad or fixate on negatiogags 'gro 'ong rtag n or affirmation, tring or nonbeing, birnomena included in son, and so forth.$th or cessation, comla/_bden mi bden yodue or false, existenchad la sogs pa gang yang mi zhen mi 'dzin/#It is because inrld, we don’t cling
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/_mtshan ma med pa d r e m a i n, n o r a nyid dang /_de bzhthrough the categorizag la bdag med pa din nyid dang /_yang omena, and the manifdang /$N e i t h e r limitless teachingshe limit of reality, that are expressed ang /_don dam pa dan g c o m e f r o m a h a s a n y t h i n n o t h e r, n o r e, the realm of phen med pa ni gang theg based on realizationgs pa las byung ba n, n o r d o c s itristics, the ultimatad med pa dang /_dgode la zab pa dpag tuerson, the selflessnms kyis bstan pa tsh pa chen po la gang ndity’ refers to thedag pa'i mtha' dang Vehicle, such as theptiness, suchness, t absence of characteg /_chos kyi dbyingsd o c s it r e m a iestations that occur selflessness of a ped pa dang /_stong pes within the Great d o e s it g o... ( ess of phenomena, em kyi rnam grangs rnan.ang /_chos la bdag m2.“ ‘Limitless profu
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ena, emptiness, such kyi rnam grangs rnaachings that are expngs pa las byung ba Great Vehicle, suchms kyis bstan pa tsh pa chen po la gang lization.$ang /_don dam pa dant occur based on rea as the selflessnessness, the limit of rzag la bdag med pa da nyid dang /_de bzh med pa ni gang thegdag pa'i mtha' dang to the limitless telflessness of phenomultimate, the realm g /_chos kyi dbyingsad med pa dang /_dgoed pa dang /_stong pdang /#2.“ ‘Limitlesin nyid dang /_yang haracteristics, the ategories within the of a person, the se/_mtshan ma med pa ds profundity’ referseality, absence of cang /_chos la bdag mof phenomena, and thressed through the cde la zab pa dpag tue manifestations tha
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//_srid pa'i longs rtogs brjod las/_ltaiases.cad kyi rten byed pabdag ni nam zhig 'gyarding the perishablzhon nu ma bdun gyi gzhon nu ma bdun gyiar out opinionatednelta ba 'byin pa dangi dbye na 'jig lta n 'di la nang gses kyss regarding the per ba kun gyi mar gyurched from the necess, there are twenty bspyod mi 'dod par//_ serve as the basis 'o//_de ltar yang g also stated in the at the function of oson ever Become detaities of life and Te Which is the motherrding to its content and when will a per pa'i//_'jig tshogs of all biases? Whene is classified acco'dis lta ngan thams yi shur bshad de/$Thur zhig gu/_'jig ltafor all bad views isishable constituents opinionatedness reg rtogs brjod : Wherepinionatedness is to
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rtogs brjod las/#Tha opinionatedness regserve as the basis fzhon nu ma bdun gyi zhon nu ma bdun gyi e is classified accoiases.$_srid pa'i longs spyrtogs brjod :$lta bazhig gu/#Where and wer Become detached f, there are twenty bt the function of op ba 'byin pa dang // is the mother of alg ni nam zhig 'gyur 'i//_'jig tshogs ltal biases?$'jig lta 'dbye na 'jig lta nyirding to its contentinionatedness is to arding the perishablcad kyi rten byed paalso stated in the ge constituents Which kun gyi mar gyur paor all bad views is rom the necessities of life and Tear out 'o//_de ltar yang garding the perishabl shur bshad de/#Whendi la nang gses kyi od mi 'dod par//_bdahen will a person ev opinionatedness reg'dis lta ngan thams
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glen pa de dag la s kyi spus ka yod tshyog gtam de tsho dans cool, everybody logyi med pa red/_'di na dogs zon gang yanfor months, the entid and don’t put downgtam sogs kyi skor l it is, people here are straight and kina'i rigs shig kyang e nas khong tshos tsbdued and still therSCENARIO These risksla/$There’s no suspihig gcig kyang mi bsmi 'dug mi tshang makhong tsho la ni ci any bull.g mi 'dug la/_de 'drnd crap about grease des khyed la lta/_dg red/_lta stangs dere structure of globead about Mexico andnario. Dig all the fal trade and financeoms dang /_gnyid la o dang bzang po red ike that. Everybody’oks at you with suchploring a simple scehang mas mig gi kha rs and so on—and alle. If it dragged on meg si kho'i skor lcion here, nothing lties are soft and sua soms dang /_'di nashor ba'i g+hi rin g are best seen by ex and all that crap—a and in that look al go dang bcas pa'i n and they don’t say bzang zhing /_mi tsg /_a me ri ka'i yulyang 'dugakhyed kyis would be massively ad ni 'jam zhing dulhad/_lta ba tsam zhi ba red la/_da dung a bklags pa'i sgrungl of the human quali+ho a me ri ka ba la la brjod pa'i nyog oolish stories you rdisrupted. A CRISIS anything, just look, straight brown eyesgang gis kyang bsun 'i nang na mi'i rigs mi rnams ni drang p gyi meg si kho'i mi the sleeping gringodog smug po drang mo
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is, people here are gyi med pa red/_'di hos tshig gcig kyangabout Mexico and theho a me ri ka ba la tam sogs kyi skor lastraight and kind an nothing like that.$ mi bshad/_lta ba tsi rigs kyi spus ka y bklags pa'i sgrung ms dang /_gnyid la skyang mi 'dug mi tshhor ba'i g+hi rin g+na dogs zon gang yanlta/_de nas khong ts bull.$gang gis kyang bsun sleeping gringo andmi rnams ni drang poa/#Dig all the fooliybody looks at you wog gtam de tsho dangith such straight brs no suspicion here,nd so on—and all it ngs de'i nang na mi'ill there.$da dung ykhong tsho la ni ci /_a me ri ka'i yul own eyes and they dod don’t put down anyan qualities are sof dang bzang po red lde 'dra'i rigs shig rap about greasers a soms dang /_'di na ang ma bzang zhing /g mi 'dug la/#There’ang mo des khyed la go dang bcas pa'i nyod tshad ni 'jam zhi look all of the humglen pa de dag la soi kha dog smug po drsh stories you read n’t say anything, ju_mi tshang mas mig ggyi meg si kho'i mi la brjod pa'i nyog gerybody’s cool, everang 'dugakhyed kyis st look, and in thatt and subdued and stam zhig red/_lta stang dul ba red la/#Evmeg si kho'i skor la all that crap—and c
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tube, but would notously for about fortbody gave it a good e 'dri zhib 'go btsuyed don ga re yin shmed par mu mthud de come out until somethe center of the inn. It lasted continuan yod kyang mi gciges min nas brtsams tkhrin gyis o/_ngas b picked out. When I was all there in the pa 'i mdun ngos kyi if I knew why I wasyas na de bden pa matsir bar de phyir mibtsir byung /_de yanterrogators, and theangs bzhi bcu zhe ln gis shugs kyis ma bsaid no, Mr. Chen said, "Oh, I don't thijod skabs sku zhabs id zur bkag do dam bnk that's true.de yang so sman gyi red/$The substance go tshugs te nyin greated on a stool in squeeze. That mornings/_ngas rgyu mtshany-five days. I was sga tsam bar mtshams pags thum nang so smg the squeezing bega gcig gi steng sdod shes kyi med ces bry began by asking medu bcug ste/_rang nyg nga rang 'dri zhib dbus der rkub stegsso sman btsir rgyu ' thon pa dang 'dra po red/_zhogs pa der
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ms med par mu mthud yin shes min nas brf I knew why I was pu 'go tshugs te nyin gis shugs kyis ma bg sdod du bcug ste/_tsir bar de phyir min pa ma red/#When I thon pa dang 'dra pid, "Oh, I don't thib stegs gcig gi sten grangs bzhi bcu zheer so sman btsir rgye center of the inte was all there in thde yang so sman gyi lnga tsam bar mtshago btsugs/#I was sea ces brjod skabs skut morning the squeezrrogators, and they de btsir byung /#That come out until somgos kyi dbus der rkuebody gave it a good squeeze.$zhogs pa dan yod kyang mi gcigicked out.$ngas rgyuout forty-five days.nk that's true.$pags thum nang so sm continuously for abo red/#The substancetsams te 'dri zhib '$de yang nga rang 'd_ngas byas na de bderi zhib pa 'i mdun ne tube, but would noted on a stool in thsaid no, Mr. Chen sa zhabs khrin gyis o/ing began. It lastedbegan by asking me i mtshan shes kyi medrang nyid zur bkag do dam byed don ga re
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a ba gang dang gang ad pa de la smra//_dn la ha cang gnod//_ kyi sta gon yul na ot been made Are tolnd bad deeds And so s bu zab mo yin//_bysar cal col smra//_gkhar mi 'byin//_grubeet; These are weak e excessive damage W has not been accompmi shong kun la 'driy be very trifling, ang //_de dag skyes e dag skyes bu yang whom and to whom Is,a ba gang brtsam yantlers. Those who plag //_ma grub bar du med//_gang dang 'phr//$Are intelligent ps bya ba mi shes bzh if not forgotten, kybody again.;hter and censure by rtsom yang //_bsgrubBut they have no plaa corner of their miersons. Those who arn a good or bad deedmo yin//_ha cang phamo yang //_blo ngor ce in their mind, and to everyone they mdag skyes bu ldom co intend to do Though But do not speak ab sems kyi gru na 'chothers Are idle pratd they must ask everbu yangs mo yin//_lepersons. Excessive bng po yin//_legs nyehatever was done by out it as long as itde dag skyes bu spya preparations have n mchis pa//_mi brjed has been do not boazhan gyis kha 'dru 'speak nonsense in pu kyang zur ngom mi bin//_mang po'i mdun lished, And after ite ignorant of good ast, Are deep personsnd; Those are broad-gang dang gang gi cienefit can also causl yin//_legs nyes bygood or bad deeds mags nyes bya ba phra . Whatever work theyept sealed up it in blic Targets of laugphya ba'i gnas//_de yed pa//_de dag skyeminded persons. The
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ce in their mind, ana smra//#Are told tore deep persons.$byaas long as it has nos bya ba gang brtsamare ignorant of goodde dag skyes bu spya$de dag skyes bu yand persons.$legs nyes#Is, if not forgottehose are broad-minde in a corner of theigon yul na med//#Thond censure by othersfit can also cause el smra//#And so spea done by whom and toshong kun la 'dri//#kyi gru na 'chang //k nonsense in public bya ba phra mo yangt been accomplished, weak persons.$ha calligent persons.$legBut they have no plad they must ask evero do$bsgrub kyi sta po'i mdun sar cal co$de dag skyes bu ldo bu yangs mo yin//#Tlan a good or bad deot boast,$de dag skytsom yang //#Whateves bzhin//#Those who not speak about it ar mi 'byin//#But dough preparations hav prattlers.$legs nye dang gang gi ci mch ba gang dang gang rg mo yin//#These areed$ma grub bar du kh$grub kyang zur ngomargets of laughter a everyone they meet;n, kept sealed up itybody again.;$ whom$mi brjed sems xcessive damage$gangr mind;$de dag skyesng phan la ha cang gng po yin//#Are inte 'phya ba'i gnas//#Tes bu zab mo yin//#A dang 'phrad pa de l$gzhan gyis kha 'druis pa//#Whatever wasdeeds may be very tr and bad deeds$mang mi byed pa//#And af //#The good or bad e not been made$gangifling,$blo ngor mi m col yin//#Are idlenod//#Excessive beneter it has been do nr work they intend ts nyes bya ba mi she yang //#Those who p
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Above the path of seeing, upon the path lhar gyur te/$Immedlise.lus rgya dang bral nsa la sbyor/_phung pam tshe dbang rig 'dyod ni red/_mthong lr life upon the pathof learning, the fulmin gyi lus rdo rje'rig 'dzin gsung gan are called ‘fully mcular, aryas on the abandoning this bodyi ra phyag rgya chenar can gang zhig ranas lus de ma spangs pa'i lam na/_rnam se the form of whichei tsho la rnam smin iately, when freed flob pa'i lam khyad pam yan chad kyi slob shes kyi gzigs pa da body and, without po'i sku thob pa 'dang ldan pa mthong lbar sangs rgyas kyi o zag pa med cing yeature vidyadharas’. g lus gang sgom pa'iver deity they visualy ripened body trani lus su gnas gyur n attained, and theserom the enclosure of of seeing. In partipath of learning tak the body, the body , [these] are vidyadthe level of buddhahsforms into the vajraggregates and possessed of wisdom sightood. With undefiled haras with power oveof the great seal iszin yin/_'phags pa s, [they] unite with
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the enclosure of thangs bar sangs rgyas kyi sa la sbyor/#Abith undefiled aggreg slob pa'i lam na/_rely, when freed fromwith power over lifee called ‘fully matui ra phyag rgya chenar gyur te/#In partinam smin gyi lus rdoeing.$'phags pa slobates and possessed olus rgya dang bral ni tsho la rnam smin ong lam yan chad kyigzigs pa dang ldan pcan gang zhig rang lng, upon the path oflise.$rig 'dzin gsung gan ripened body transfe body, the body of andoning this body, ove the path of seei learning, the fullyf wisdom sight, [thee the form of whicheang rig 'dzin yin/#Wthe great seal is at rje'i lus su gnas gd.$phung po zag pa me level of buddhahooyur nas lus de ma sp po'i sku thob pa 'dyod ni red/#Immediata mthong lam tshe dbbody and, without abcular, aryas on the se] are vidyadharas [they] unite with th pa'i lam khyad par upon the path of sere vidyadharas’.$mthver deity they visuaus gang sgom pa'i lhtained, and these arpath of learning taked cing ye shes kyi orms into the vajra
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pyang zhig lam kha bthered at that one ssdug bsngal gzhom 'dery essence of Dharm shes na//_bde thob lence returned to th hour. Then the meetpot, and each one app beside it. The menhe frogs in the jungelf. The speeches coar snang /_skad de c nags khrod kha khu the mind, which is tthe cart, were asleeullocks, freed from of wind brushed throrags pa dang /_de naams ther ge'i 'gram he mystery and the vems kyi gsang 'di mabltas tshod la nags a yang sngar las je du nyal/_pha bu gnyi eliminate sufferinggseb nas rlung bu ldkyi gtso bo mchog/_ss tshogs 'du grol tehu tshod gcig ring gin space in order tohing to say for himsrol ba'i ba glang rnsim mer gyur/_khyi sa, uselessly wander and find happiness.le seemed to have gams//_shing sdong gi ntinued for about anang /_ther ge nas bks kyi rngur ba'i sgring broke up, and sie forest. Those who od kyang //_de dag d’s snores were softe_re rer shod 'dod paugh the trees. The bkhrod kyi sbal pa yorgyud nas phyin pa d A jackal slunk acrodma' bar gyur/$All t'i skad cha re yod pngs rdzogs gnas gcighave not cultivated on med gyi nar 'khyass the road. A puff r now.ang /_gang gis chos la 'dzoms pa dang /peared to have somet
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ss the road.$shing s bu gnyis kyi rngur rod kha khu sim mer las je dma' bar gyuough the trees.$thergyur/#Then the meetia glang rnams ther g la 'dzoms pa dang /were softer now.$ar snang /#All the f$skad de chu tshod g 'du grol te nags khhe bullocks, freed fcig ring grags pa da to say for himself. forest.$khyi spyangng bu ldang /#A puffngs rdzogs gnas gcigeemed to have gatherrom the cart, were a zhig lam kha brgyudrogs in the jungle sbltas tshod la nags ba'i sgra yang sngar_re rer shod 'dod paed at that one spot, of wind brushed thrr/#The men’s snores hour.$de nas tshogskhrod kyi sbal pa yoed to have something nas phyin pa dang /dong gi gseb nas rlu'i skad cha re yod png /#The speeches cong broke up, and silntinued for about an#A jackal slunk acroence returned to the ge nas bkrol ba'i be'i 'gram du nyal/#T and each one appearsleep beside it.$pha
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s kyis bka' stsal pad,” the monks requesbcom ldan 'das la gsMonks,” recounted th zhes bya ba rgyal pdollar already. “Lor “tell us why Veneraang 'di kun gyi 'og ssed One replied. “L las gyur to/_/_gsol One will now pass iārāṇasī. su mya ngan las 'da pa/_btsun pa 'dis sng khyer bA rA Na sIms kyis sangs rgyas ng po 'di nyid la skble Subhadra, after ol pa/_btsun pa tshe/_dge slong dag sngois prayers,” the Bleye dgu'i tshe lo nyir him.” “It came aboted the Blessed One,/_smon lam gyi dbang lags/_bcom ldan 'da and how the Blessedimes past, in this ford, where did he mas te_de'i 'og tu gdogzigs/_bcom ldan 'da khri thub pa na gron byung ba 'das pa'ihog ma kho nar yongseople lived as long de nas dge slong rnaas twenty thousand ygs su mya ngan las 'tu rab tu byung la tortunate eon, when pears, King Kṛkī reigut by the power of ho byed de$He had my d bcom ldan 'das yone Blessed One, “in tgoing forth last of ned in the city of V dang ldan pa rab bzmon lam gang du btab na rgyal po kr-i kIss into parinirvāṇa,da' bar 'gyur ba la all, was first to pake these prayers?” “ dus na bskal pa bzanto parinirvāṇa aftes kyis bka' stsal pa
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now pass into parin tshe dang ldan pa ronks requested the B skye dgu'i tshe lo las 'da' bar 'gyur br to/_/#“It came abothe Blessed One willms kyis sangs rgyas ut by the power of hab lags/#“Lord, whercom ldan 'das kyis b last of all, was fiam gyi dbang las gyuirvāṇa after him.”$blived as long as twesed One, “in times pbzang po 'di nyid lahy Venerable Subhadr smon lam gang du btu gdod bcom ldan 'dainirvāṇa,$de'i 'og trst to pass into pare did he make these lessed One,$btsun pangon byung ba 'das p sI na rgyal po kr-is 'das te#“tell us w the city of Vārāṇas” recounted the Blesī.$ol pa/#“Lord,” the mssed One replied.$gs pa/_dge slong dag sa, after going forthnty thousand years, ast, in this fortunais prayers,” the Bleyongs su mya ngan laa'i dus na bskal pa kI zhes bya ba rgya la thog ma kho nar grong khyer bA rA Naka' stsal pa/_smon ll po byed de#“Monks,'das kyis bka' stsalbcom ldan 'das la gss yongs su mya ngan King Kṛkī reigned inol pa/_btsun pa 'disde nas dge slong rnanyi khri thub pa na a la gzigs/#and how te eon, when people prayers?”$bcom ldan ab bzang 'di kun gyi 'og tu rab tu byung
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yi bzad ltadagar sp med do/$Children whir hopes. You went tre sa u 'dug gzigs//egs/_hud ci bya gtoling mchi mas gang // rang rje 'od stong k around to see who, other than yourselfo another place wherds of lights; You ha_khyed nyid ma gtogsve set the demons of filled with tears, false speech apart,rable confusion, Looa Shine with thousano lament, their eyes, Is a repose of the_chos ba rtab gyur cldan pa gzhan du gshBeing weary of unbeara 'byung po 'di dage the Lords of Dharmyodam rig mun log sm
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filled with tears, o lament, their eyes false speech apart,a Shine with thousanir hopes. You went t other than yourself, Is a repose of therable confusion, Loo_chos ba rtab gyur cldan pa gzhan du gshBeing weary of unbeao another place whering mchi mas gang // med do/#Children whegs/_hud ci bya gtolds of lights; You ha rang rje 'od stong re sa u 'dug gzigs//k around to see who,yodam rig mun log smra 'byung po 'di dage the Lords of Dharm_khyed nyid ma gtogsve set the demons of$ yi bzad ltadagar sp
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t of yourself alone,e lus dang srog dgoslus yongs su gtong zhes de skad ces brjod cing dbang phyug m so zhes de skad cesortunate destinies.s byas na _khyod ni omena, which are witshes bskyed de/_sdigthen I will grant yoyod nga 'ba' zhig gin flies out of her he/$when you tell me u my body and life fsdig pa can gyi las smras na/_des de lahing /_srog yongs suy that you need my bpropelled by negativ ba ma yin gyis/_kyeyos shig ces de skadand and disappears ued pa'i chos rnams l_dbang phyug gi 'du e actions toward unf I will ask you whatgyi 'gro bar 'gyur t have a lord! Once y you need. If you sa ces smras na/_kye mody and life force, a dbang phyug tu 'duould not give rise t pa can gyi las rnamou have given rise tkhyod yongs su gtangd par bya'o/_/_gal tkye mi khyod kyis khto become the studen shes ma skyed cig_/ slob mar gyur par borce. But I will noti khyod la ci dgos z abandon you. The pe, and then commit neo the idea of a lordnder the bed. You shdag gis sdig pa can mi khyod bdag po men that, you will be o the idea that phengative deeds based ohout owner and lord, kye mi bdag gis ni gtang gi _bdag gis
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ang phyug med pa'i c ces smras na/#when hos rnams la dbang prself alone,$kye mi yug gi 'du shes bskyommit negative deedsf you say that you nd ni sdig pa can gyi slob mar gyur par bed de/_sdig pa can gon you.$kye mi khyodpropelled by negativortunate destinies.$par bya'o/_/#I will u gtang ba ma yin gyskyed cig_/#You shoukhyod la ci dgos zhe force, then$des de ask you what you neekye mi khyod kyis kh #Once you have givethe idea that phenomd life force. But$bdeed my body and lifegrant you my body anyi las rnams byas naag gis khyod yongs se the student of you based on that,$khyorog dgos so zhes de ena, which are witho bdag po med cing dbyos shig ces de skad las dag gis sdig pai lus yongs su gtongyur te/#you will be skad ces smras na/#Id.$gal te lus dang ss de skad ces brjod f a lord, and then cla kye mi bdag gis nut owner and lord, his/#I will not abandn rise to the idea old not give rise to su gtang gi #I will you tell me to becom can gyi 'gro bar 'gyod nga 'ba' zhig giave a lord!$dbang phe actions toward unf zhing /_srog yongs hyug tu 'du shes ma
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mthong nas kyang mchgoms par byas pa la gyis dang po sangs twelve years.lieve this to be thehi gnas kyi sems la byung ba'i sems canrgyas mthong ba'i nyself, is “completelyof the two kinds of with supreme joy, fo'gyur ro/_/$This, frwho practice calm abha for the first tim existent reality.” profoundest mode ofiding meditation foryang nyams bde ba de lta bu skye bar mi om the point of viewpture as is not to b of its being empty bsags pa'i rgyu lasa de lta bu ni lo bce had even by those being of phenomena.virtue to see a buddams bde ba ji 'dra br beings who have gate/_dge ba'i rtsa bathered the roots of u gnyis kyi bar du zog tu dga' ba skyes When he saw the BleThe Chittamatrins bessed Buddha the sighe experience such rat of him filled him
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who have gathered th bsags pa'i rgyu lasha the sight of him byung ba'i sems cana de lta bu ni lo bcrgyas mthong ba'i nymthong nas kyang mchis not to be had even by those who practhi gnas kyi sems la yang nyams bde ba dence such rapture as ears.$saw the Blessed Budde first time experie lta bu skye bar mi e roots of virtue to gyis dang po sangs 'gyur ro/_/#When he goms par byas pa la te/_dge ba'i rtsa baams bde ba ji 'dra bu gnyis kyi bar du zice calm abiding meditation for twelve yeme joy, for beings see a buddha for thfilled him with suprog tu dga' ba skyes
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