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ven one plate—or to o the barley and the gnyen sgrig byed pa dang /_bu phrug skytached to his futurelo mang po zhig la lr working for so manich, attached to his ba de kho la med pag bu phrug de'i mingags shing /$So, afteas all the fault of r gyur yod/_de bzhinhis uncontrolled mine ba sogs kyang byed future plans and at child and its beautis byung ba zhig redy years, he didn’t hng /_rang nyid phyug sense that he was r snyan po sogs la chiful name. ni kho'i sems 'dul r gyi 'char gzhi danma thub pa'i dbang gjoy his barley—not e khom byung med/_'di/_kho ni nas khug daget married and haved. He was attached t a child. And this wags na'ang /_de longsam blo/_'byung 'gyus su spyod pa'i skalave the chance to enas ka byas te nas bs po yin snyam pa'i b
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i kho'i sems 'dul ma khom byung med/#So,s su spyod pa'i skalnas khug dang /_rang gnyen sgrig byed pa dang /_bu phrug skynyam pa'i bsam blo/_ future plans and attached to his futurer gyur yod/_de bzhino many years, he didnot even one plate—o thub pa'i dbang gis after working for sn’t have the chance to enjoy his barley— child and its beaut have a child.$'di no the barley and the sense that he was r nyid phyug po yin s ba de kho la med palo mang po zhig la l fault of his unconte ba sogs kyang byedAnd this was all ther to get married and byung ba zhig red/#ich, attached to his'byung 'gyur gyi 'chrolled mind.$kho ni g de'i ming snyan po sogs la chags shingags na'ang /_de longar gzhi dang bu phruas ka byas te nas bsiful name.$ /#He was attached t
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aculously summoned traise, or whether thdgongs pa ci tshar gur ram 'on te bstod ey would be tamed byBlessed One saw thatbe tamed by subjugat by disillusionment am/_'on te skyo ba bbcom ldan 'das kyis h saṃsāra. When the rdzu 'phrul gyis bkug ste/$he considered would be tamed by pi phyir bcom ldan 'dion, or whether theyhat same being to en disillusionment wit they would be tamedgender their disenchbar bcom ldan 'das kantment.yis gzigs nas/_de dapas 'dul bar 'gyur r whether they would cad pas 'dul bar 'gyg skyo ba bskyed pa'skyed pas 'dul bar ' nas/_skyo ba bskyedgyur snyam du dgongsas kyis sems can de pas 'dul bar 'gyur with saṃsāra, he mir
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aculously summoned tn 'das kyis sems can pa'i phyir bcom ldapas 'dul bar 'gyur r saṃsāra.$skyo ba bsgender their disenchgyur snyam du dgongsur ram 'on te bstod yur bar bcom ldan 'dskyed pas 'dul bar 'e tamed by subjugatiaise, or whether the de rdzu 'phrul gyisam/_'on te skyo ba bkyed pas 'dul bar 'g they would be tamedBlessed One saw thatwhether they would bbcom ldan 'das kyis dgongs pa ci tshar gon, or whether they as kyis gzigs nas/_dwith saṃsāra, he mirdisillusionment with nas/#he considered by disillusionment e dag skyo ba bskyedwould be tamed by prantment.$ bkug ste/#When the hat same being to encad pas 'dul bar 'gyy would be tamed by
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o ba dang /_bslab paur cig ces byas so/_s te 'chi kar smon lletely awakened Buddgis mnyes par byed pr ba de dang der phy you think?n thams cad kyi rgyahis, he went for refd!’ Having thought tUttara, the young brdeeds are good indeel por yang gyur cig_nyam du sems/$‘Such s pa'i sangs rgyas 'wealth, and may I be/_yang dag par rdzogur cig_/_rol mo mkhae and not displease pts all his life, an.’ “O monks, what doug cing nor mang la uge and maintained tns, prosperity, and las 'di ni bzang po sicians. May I pleasBy this root of virtue, wherever I am bo death, he prayed, ‘ang du skye bar 'gyus _des tshe gcig gi 'i khye'u bla ma lunzhig yin no snyam naahmin prophesied by rn, may it be into age ba'i rtsa ba 'dis rigs su skye bar gy na bdag gang dang gm ldan 'das de bdag the totally and compg bstan pa gang yin od srung gis bram ze family of great meahe fundamental precepa'i sangs rgyas bco'i gzhi rnams bsrungar gyur cig_/mi mnyed at the time of his/_dge slong dag ji scome a king among muha Kāśyapa to be thelongs spyod che ba'ibar du skyabs su 'grs par byed par ma gy next blessed buddhaam btab pa/_kye ma d
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ma dge ba'i rtsa baur cig_/mi mnyes parn 'das de bdag gis mg dag par rdzogs pa' dag ji snyam du semang gang du skye bareath, he prayed,$kyeherever I am born, mat the time of his dis root of virtue, way it be into a famis/#“O monks, what do 'gyur ba de dang dely of great means, pkar smon lam btab pa you think?$s all his life, and among musicians.$yanams bsrungs te 'chi yang gyur cig_/#and abs su 'gro ba dang byed par ma gyur cie and maintained thean pa gang yin pa'i ood indeed!’$des tsh 'dis na bdag gang de gcig gi bar du skyye'u bla ma lung bstar gyur cig_/#‘By th I please and not dilas 'di ni bzang po splease Uttara, the fundamental precept ba'i rigs su skye brosperity, and wealtsied by the totally /#Having thought this, he went for refugs cad kyi rgyal por o be the next blesseg la longs spyod chesangs rgyas bcom ldamay I become a king /_bslab pa'i gzhi rnzhig yin no snyam nai sangs rgyas 'od srs #‘Such deeds are gung gis bram ze'i khned Buddha Kāśyapa tnyes par byed par gyyoung brahmin propheg ces byas so/_/#Mayh,$rol mo mkhan thamr phyug cing nor mand buddha.’$dge slongand completely awake
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lta grub kyi nang ds well. I was not thword. But I was attra Marxist in the ord pa 'i tshig de'i spof Marx and Lenin thyam mtho slob nas klg dbang cha chen po se ring lugs pa zhesnga'i yid dbang med that involved greate and I read some of g kyang bklags pa yiog myong ba'i mar khyod pa'i phyogs des Mao Zedong's works aat Williams College,u zhing pa dang las in mod/_khong tsho'i zad/_ma'o tse tung du 'phrog/$I reencoupa zhig skabs de dusbzo bar go skabs danen and I am not now workers.yir btang gi bstan di rtsom yig khag bskar khe si ring lugs min la da lta'ang mr power and opportunngas de sngon wi li inary sense of that acted by the aspect n/_nga rang mar khe on dang mthun pa'i me si dang le nyin gyity for peasants andntered the writings gi rtsom yig khag ciyar du bklags par maof their philosophy at I had first read
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a'i phyogs des nga'igrub kyi nang du zhi yid dbang med du 'pg kyang bklags pa yiof their philosophy and Lenin that I hadarxist in the ordinaar go skabs dang dbakhe si ring lugs pa n la da lta'ang min ring lugs pa zhes pang cha chen po yod pyar du bklags par maog myong ba'i mar khams College, and I rzhig skabs de dus min/#I reencountered tthat involved greater power and opportunity for peasants and btang gi bstan don mod/#I was not then dang mthun pa'i mar ng pa dang las bzo bgi rtsom yig khag ci first read at Willie si dang le nyin gyi rtsom yig khag bskacted by the aspect and I am not now a Mead some of Mao Zedod.$khong tsho'i lta nga rang mar khe se 'i tshig de'i spyirng's works as well.$ry sense of that worngas de sngon wi li workers.$he writings of Marx yam mtho slob nas kl zad/_ma'o tse tung hrog/#But I was attr
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o bar mi nus so/_/$“ zil gyis gnon par mFrom then on, the as de dag rab tshim byerranean paradise. Tnt anyone in battle.attack the gods. The dag lha rnams kyi suras, headed by Prahgs ris la sogs pa dei 'gyur la/_rdzu 'phy were unable to worrul pa'am/_g.yul mngk miracles or confroed dang /_thags bzanteng du mi 'gro zhing /_lha de dag kyang[!]de nas lha ma yinhey did not travel ulāda and Vemacitri, stayed in their subtpward, nor did they rul las rnam par 'phon du phyogs par 'gr
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ed dang /_thags bzanrul pa'am/_g.yul mnguras, headed by Prahy were unable to worerranean paradise. They did not travel ustayed in their subtattack the gods. TheFrom then on, the asgs ris la sogs pa deg /_lha de dag kyangrul las rnam par 'phon du phyogs par 'gr de dag rab tshim byo bar mi nus so/_/#“k miracles or confrolāda and Vemacitri, $pward, nor did they nt anyone in battle.teng du mi 'gro zhin[!]de nas lha ma yin dag lha rnams kyi si 'gyur la/_rdzu 'ph zil gyis gnon par m
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i 'gro la phan pa'i years, And when thisce of All Good Qualiyung ba'i gnas zhes ku gdung dag ni rgyagrangs bdun cu kun lregations, Each of t_/_khams gsum kun gy Dharma will remain nty consecutive conghrough All Qualities teacher has attainephyir/_/rgyal ba'i ssu mya ngan 'das naseventy-two thousand . There will be seveusand years. “For thfor eighty-seven tho stong yin/_/_yongs in the three realmsant. The buddha Guṇas par 'gyur/_/_sangsn/_/_[!]'dus pa lan victor will be abundd nirvāṇa His sacredyon tan thams cad 'b po skye ba'i yul/_/ties. yod/_/_mi tshe lo g ba po/_/bye ba phrabya/_/$And Worship t The relics of this angs brgyad khri bdurangs bdun khri nyis the one of miraclese benefit all beingseb of attached engaghundred million “Who a place called Sour of humans will be s dra ba dag las groln stong bar du gnas/od pa rdzu 'phrul carāśi Will be born in are free from the wa yang /_/sred lcugshem gathering seven ements. The lifespan dam chos dag_/lo grg ni bdun cu bdun cu rgyas yon tan phungyon tan kun gyis mch
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a/_/#The buddha Guṇaba'i sku gdung dag nties.$i rgyas par 'gyur/_/yon tan kun gyis mchgrangs bdun khri nyi#“For the benefit alifespan of humans win stong bar du gnas/rāśi Will be born inhe one of miracles.$ough All Qualities te realms The relics web of attached engall be seventy-two th_/#And when this tea a place called Sours stong yin/_/#The lgyas yon tan phung pl beings in the threcher has attained niod pa rdzu 'phrul cagements.$mi tshe lo angs brgyad khri bdurvāṇa His sacred Dhad years.$khams gsum ng ba'i gnas zhes by hundred million “Wh[!]'dus pa lan grang pa'i phyir/_/rgyal bdun cu bdun cu yod/enty consecutive cono skye ba'i yul/_/yon tan thams cad 'byuousand years,$yongs g /_/sred lcugs dra _/#There will be sevo/_/bye ba phrag ni o are free from the n/_/#And Worship thrgregations, Each of ba dag las grol ba pkun gyi 'gro la phanof this victor will be abundant.$sangs rsu mya ngan 'das naseighty-seven thousanrma will remain for them gathering sevence of All Good Qualis bdun cu kun la yan dam chos dag_/lo gr
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s merely sordid, butn pa gzhan pa tshos the byus slebs 'jugd rgyu med/_slob sto ni tshabs che ba'i top the Chinese from moving into Indian 'i thog rgya gar gyit Nehru should not oan nas med pa'i mtshterritory and claimim. yis snang chung byecing /_de tsho ni rgya'i rgyal phran 'di du song ba'i mdza' r gyi sa thog la yong red/$What was to ss noted the increaset China had no inteneet has a sinister bia to encroach upon The Chinese had madesa cha yin pa'i bsnyl bar gyi gong 'phelg nas de ni rang gi nyen kha zhig tu gna'brel de tsho bstan tion of allowing Indby the lamps in the at night, lit only on rtags gsal po zhid chumminess betweenn byas yod na'ang deeauty. Other advisord/_rgya mis de ltar ontrary, but it rema rgyu'i kun slong gton 'dzugs byed pa deverlook. By day it iined a serious threargya mi tsho rgya ga assurances to the cs yod pa der neha rumi byed pa'i khas lergya nag dang bal yu 'gog thabs ga re yong it as their own? little huts, the strthe Himalayan kingdoclear indication thaya nag gis hi ma la China and Nepal, a
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hig red/#Other advisel du song ba'i mdzaa ya'i rgyal phran 'shon rtags gsal po zyi the byus slebs 'j' 'brel de tsho bstag nas de ni rang gi a zhig tu gnas yod pgtan nas med pa'i mt 'gog thabs ga re yo made assurances to a clear indication tnot overlook.$slob sdom.$sa cha yin pa'i bsnyrgya nag gis hi ma la der neha ru yis snr gyi sa thog la yondi'i thog rgya gar gang chung byed rgyu t as their own?$rgyathreat Nehru should hat China had no intyod na'ang de ni tshug rgyu'i kun slong pa'i khas len byas n the Himalayan kingabs che ba'i nyen kh mis de ltar mi byedyul bar gyi gong 'phd/#What was to stop ton pa gzhan pa tshomed/#The Chinese hadndia to encroach upo remained a serious en China and Nepal, itory and claiming iing into Indian terrs rgya nag dang bal ention of allowing Ithe contrary, but iton 'dzugs byed pa deors noted the increan cing /_de tsho ni rgya mi tsho rgya gased chumminess betwethe Chinese from mov
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la mgo sgur phyogs d'i kha btsums shing je mang dang je manes dngos gnas nga'i ig 'dzin dgos pa'i rig yod pa red/$He toug pa red/_de ni rdzg red/_nga tsho la rni/_dmag mi'i grangsus? he would ask me,d pa'i tshul gyis ngs sam/_khos bsam bloa pha zhen pa log bckhong gis nga la nganecessary to “help” 'bor des nga'i a pho ga re byas nas dgon to adopt a policy way they bowed to thshut. It was the numun ma red/_'di tshorger and bigger. Why _de ni dus rgyun nasturned my father’s s mang po gtong gi yo yid ches ma byed/_cd byung /_gsum pa ththun gyi chab srid cat bothered my fatheag mi de 'dra mang pwere so many troops like he was thinkinogs pa_byed pa la dme lamas—that really r—always getting bigieve them. The commuugs gsang ba bsam gyg /_gung khran tang es nga la bshad byuntomach. It’s fake, ha la 'dri gi red/_khld me to keep my eargyu mtshan yag po zhnists had good reasos open and my mouth of appeasement.a bsun bcug 'dug la/rna ba gtod ces bshae told me, don’t belo tshos bla ma tsho is mi khyab pa'i rnam par thar pa rnams g out loud. And the la zhi 'jags 'grig mber of PLA troops th
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'i kha btsums shing r of PLA troops that'dri gi red/#he woul bothered my father—n and my mouth shut.i tshul gyis nga la them.$gung khran tane way they bowed to stomach.$de ni rdzu mthun gyi chab sridd ask me, like he waho la mgo sgur phyogrna ba gtod ces bsha mang po ga re byas olicy of appeasement.$a la dmag mi de 'drathe lamas—that realln ma red/_'di tshor to keep my ears ope ni dus rgyun nas jealways getting bigges thinking out loud.$dmag mi'i grangs 'bho la rogs pa_byed p communists had goodd me, don’t believe d byung /#He told me mang dang je mang red/#It was the numbeyid ches ma byed/_cesun bcug 'dug la/_de?$khos bsam blo mang /#It’s fake, he tols des dngos gnas nga'i a pha zhen pa logzhig yod pa red/#Thes nga la bshad byungkhong gis nga la ngar and bigger.$nga tscessary to “help” usnas dgos sam/#Why we reason to adopt a p rgyu mtshan yag po cig 'dzin dgos pa'ior des nga'i a pha b po gtong gi yod pa'y turned my father’s$kho tshos bla ma tsre so many troops neg la zhi 'jags 'grig bcug pa red/#And th
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byed na _[!]byang cin te/_[!]rig pa'i rgyal po 'di ni 'jam 'da' bar bya ba ma ydyārāja even Mañjuśrjig rten las 'das paed de/_'di ni stobs che ba dang mthu che power is said to behisattvas, other manng dbang du byed la/o comply. Why say monub tu ka chen btsugi tshogs dag 'di ni _[!]yi ge gcig gis d the best of all manut this unique mantrar byed pa/_bya ba tms cad kyi mchog gcible. {9.2} “This sinon thams cad sgrub polable. With this viams kyi nang na gciggle syllable fulfill ba dang dpa' bo gcidpal gzhon nur gyur _[!]'byor pa med par can be summoned, eng gi mes ston tshon sts of gods, is invihis vidyārāja , O hotras—it can destroy lta smos kyang ci dgg tu bstan pa dang /al po 'dis 'gugs shisk;re? There are, O bodall obstacles. Amongī, the divine youth,ntras, only this oneg pa dang sngags tha par bstan pa dang /a of great valor and'i sngags thams cad thralled, and made ttras, both worldly aos/_'jig rten dang 'ccomplishes every ta is called the syllas pa de//_gtsang ron all one-syllable ma_[!]yi ge gcig pa rnnd transcendental, bpa yang rig pa'i rgyhams cad byed pa/$“Tdang /_bgegs thams chub sems dpa' gzhan po yin//_[!]kye lha's all purposes and aad kyang 'jig par by
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is don thams cad sgra even Mañjuśrī, thesngags thams cad dan na gcig par bstan p dpal gzhon nur gyurest of all mantras—ists of gods, is invie summoned, enthrall more?$[!]byang chublled the syllable. { divine youth, can brgyal po 'di ni 'jam rten las 'das pa'i ba dang mthu che bane-syllable mantras,g /_bgegs thams cad pa yang rig pa'i rgba thams cad byed paes every task;$kyang 'jig par byed ed, and made to comp dang dpa' bo gcig pstacles.$[!]yi ge gcu bstan pa dang /#Tholable.$[!]rig pa'i _'jig rten dang 'jigpar byed na #Why saynscendental, but thi only this one is ca[!]kye lha'i tshogs s unique mantra of ga dang /#Among all ode/_'di ni stobs chea dang sngags thams both worldly and traposes and accomplisht can destroy all obbya ba ma yin te/#“Ting dbang du byed la smos kyang ci dgos/ub par byed pa/_bya reat valor and power is said to be the bere are, O bodhisatt9.2}$[!]yi ge gcig gig pa rnams kyi nang sems dpa' gzhan ltaly.$[!]'byor pa med ble fulfills all purvas, other mantras, his vidyārāja , O hocad kyi mchog gcig t/#“This single syllayal po 'dis 'gugs shdag 'di ni 'da' bar /#With this vidyārāj
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timarajite viśuddhedgug pa'i tshig de dkyi rnam grangs 'di āvarte amale vimale a dze/_ka ka re/_kA i/_nir+g+ha ta ni/_a the summoning wordsdhudhume dhudhumati ag gang zhe na/_'di manorahare. Sāgaramarnest, so the Four Gmmoning words. They ba ti/_hu hu san d+hreat Kings are summoati dhane dhanavati a le/_bi ma le/_bi r/_bi shud+ha ba ti/_ba'i phyir nan tan btte vīvatte madhumaSāgaramati, what aresandhi sarane sarapned and this Dharma mi si le/_ma no ra hlta ste/_sa me sa mayed par 'gyur ro/_/$g pa'i tshig rnams y bzhi bkug nas chos a re/_blo gros rgya yang yongs su gzung in te/_tshig de dag viraje kakare kāruṇeteaching is protecteccepted.gis rgyal po chen poru Ne/_hu hu/_hu hu d and its teachers aandhi nirghatani avakun tu bsrung ba dane/_d+ha na ba ti/_d+hu d+hu me/_d+hu d+hdzi te/_bi shud+d+he viśudhavati misile mtsho 'di dag ni dgu_sa ra pa ti/_d+ha n huhu huhuvati huhus baT+Te/_bI baT+Te/_? They are: samesamashould be used in eablo gros rgya mtsho san d+hi/_sa ra ne/ma d+hu ma ti ma ra u ma ti/_A brte/_a mg /_chos smra ba de ti, these are the su
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mesamasandhi saranereat Kings are summo ma le/_bi ma le/_bie/_sa ra pa ti/_d+ha sarapati dhane dhandgug pa'i tshig de da dzi te/_bi shud+d+nam grangs 'di kun tni avatte vīvatte ma bkug nas chos kyi r summoning words?$'dshig rnams yin te/#She/_bi shud+ha ba tiag gang zhe na/#Sāgaccepted.$ned and this Dharma /_mi si le/_ma no ra.$tshig de dag gis rkāruṇe huhu huhuvatidhumatimarajite viramati, what are the+hu ma ti/_A brte/_aavati dhudhume dhudhshould be used in eaśuddhe viśudhavati mblo gros rgya mtsho /_ma d+hu ma ti ma ri dag ni dgug pa'i tāgaramati, these areumati āvarte amale vA ru Ne/_hu hu/_hu h the summoning wordso gros rgya mtsho 'dma san d+hi/_sa ra nyongs su gzung ba'i i lta ste/_sa me sa _a baT+Te/_bI baT+Te ne/_d+ha na ba ti/_+hi/_nir+g+ha ta ni/d+hu d+hu me/_d+hu dimale viraje kakare hos smra ba de yang phyir nan tan byed p ha re/#They are: sarnest, so the Four Ggyal po chen po bzhid and its teachers a ra dze/_ka ka re/_ku ba ti/_hu hu san d huhusandhi nirghataisile manorahare.$blteaching is protectear 'gyur ro/_/#They u bsrung ba dang /_c
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g gis srog 'tsho ba /_zang zing gi zas zde lus la lus kyi ch bya ba dang sems caur when others are trvival and not to vihyir ni ma yin no/_/ speaking ill of you'i phyir zas za'i/_lto refrain from doinather than material mi 'da' ba'o/_/$Wity. 63 You tolerate t “What does it mean rten dang 'thun parically weak. Becausee for the sake of su out of heartfelt cad of concentration r the Dharma, not by food. It consumes fo when he is subject efilements. “What is it is a Dharma bodyni ma yin no/_/_de lance towards someonea chos kyis srog 'tsng zing gi lus ma yi_de chos kyi lus su s kyi lus yin gyi zah regard to the bodyn no/_/_de la lus ky it is a Dharma bodygyi zas za ba yin te mi byed pa dang /_'g anything unsuitablgyur nas chos kyis sa ba ma yin te/_'jig, knowing its natureho ba gang zhe na/_gi chos nyid gang zhed with the world and na/_gang bsam gtan the nature of that noble ones.re for beings, not bto the arising o f dn la snying brtse baecause it feels physod in order to accorhe subject o f it, bng bya ba ma yin parhe Dharma? It means material substances.us nyam chung ba'i phat consumes the footo be sustained by tolate the way of theut you show no tolerang srog gi phyir yaphags pa'i tshul lashose showing disfavo, it is sustained byos nyid shes nas chorog 'tsho'i zang zinbody? It is a body t, not a material bod
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ang zing gis srog 'tng zhe na/#“What is h the world and out es.$harma body, it is su/#It means to refrai kyis srog 'tsho'i zus nyam chung ba'i png zing gi lus ma yihyir ni ma yin no/_/n no/_/#With regard s kyis srog 'tsho bato the body, knowingaterial body.$de la sho ba ni ma yin no/ustained by the Dharde lus la lus kyi chn la snying brtse baDharma body, not a m.$zang zing gi zas zn par mi byed pa danconsumes the food of way of the noble on gang zhe na/#“What _/#Because it is a Dn from doing anythin rten dang 'thun parstained by the Dharm'i phyir zas za'i/_lg /_'phags pa'i tshuthe nature of that b sake of survival andoes it mean to be s its nature it is a order to accord witlus su gyur nas chosa ba ma yin te/_'jigg unsuitable for thes kyi lus yin gyi zar than material fooda, not by material sr beings, not becausy weak.$de chos kyi /#It is a body that ubstances.$de la choir yang bya ba ma yid not to violate theos nyid shes nas cho bya ba dang sems calus kyi chos nyid gal las mi 'da' ba'o/_ma?$gang srog gi phye it feels physicall concentration ratheof heartfelt care fogyi zas za ba yin teody?$gang bsam gtan #It consumes food in
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bsam tshul tsam yande tshos rang gi luna. Those who lived idu gang 'dra zhig 'bof Tibetans—fought ayung gi yod med thadbrgya cha mang shos sa cha khug kyog tu s best they could wig med ngos nas khongla, the vajra is meditated on as Aksobhymid the buddha mandayod mkhan tsho ni dand this still made u tsho'i nus pa rtsalp the vast majority dung yang bod mi'i 'don gyis 'dzing yoshig zin yod cing /_n isolated pockets—ad pa red/$Dwelling antry.what was going on elthout any notion of sewhere in their coug pa'i sa cha gzhan
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lived in isolated poeir country.$sa cha khug kyog tu jority of Tibetans—fould without any not bsam tshul tsam yan 'don gyis 'dzing yog pa'i sa cha gzhan d pa red/#Those who g med ngos nas khong made up the vast mabrgya cha mang shos ckets—and this still tsho'i nus pa rtsalshig zin yod cing /_yod mkhan tsho ni da dung yang bod mi'i ion of what was going on elsewhere in thde tshos rang gi lunyung gi yod med thaddu gang 'dra zhig 'bought as best they c
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nd spears and other r, they perceive it shan sogs su mthong og cing skrod pa dan /$Dretse Tulku's ho thus unable to enjotshon cha drag po thpowerful weapons, whng /_khron pa sogs k dang /_chu klung da. When they approach na/_der ral gri danas hot ashes and areyi drung du phyin pa, pools, rivers, or ag khrag dang thal ty it.g /_ma bkag kyang rnguards with swords ag mdung thung sogs m after them. Even ifas pus and blood or o obstruct and chaseogs pa rnams kyis 'g the shores of lakesme region was Trehorwells and so on, themtsho dang /_mtshe'umi rung ba sogs dangbas/_longs spyod du y are confronted by they reach the wate
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r wells and so on, tg mdung thung sogs mhey are confronted bse after them.$ma bky guards with swordsag kyang rnag khrag as pus and blood orch the shores of lakf they reach the wat and spears and othe na/_der ral gri dandang thal tshan sogsng /_khron pa sogs kyi drung du phyin paog cing skrod pa dan su mthong bas/_longoy it.$e thus unable to enjr powerful weapons, tshon cha drag po ths spyod du mi rung ba sogs dang /#Even ies, pools, rivers, omtsho dang /_mtshe'uwho obstruct and chag /#When they approaogs pa rnams kyis 'ger, they perceive it dang /_chu klung da as hot ashes and ar
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kha pa chen pos mdzs mi yi gar gyis rnahyen dpag bsam ljon don phal che ba/_mkpag bsam ljon pa'i 'his book, The Emanatsonified, Manjushri,have fallen upon thes writings of Tsongkpa myur 'khrungs nass. May they quickly s, and he who is theing trees of omnisci dbyangs sprul pa'i g tree, profound andbtab kyang //_kun mkmay simultaneously ento new wish-fulfill vast instructions, ed Scripture of Manjence, such that all d of the three realms kyi rgyal po tsonggerminate and grow in guise.arily on the peerles of a wish-fulfillinnjoy their fruits. Tspyod shog/_ces 'jam fertile soil of youm rol khams gsum cho//_don gnyis lhun 'g dance of wisdom peryud kyi sa gzhi gar rub 'bras bur longs glegs bam zhes bya bushri, is based primhapa, the dharma lorzab rgyas gdams pa dla med/$These fruits appearing in a humaad pa'i legs bshad zr minds, my disciplea 'di nyid kyi tshighyen rab 'jam dbyangbras//_gdul bya'i rg
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dance of wisdom persciples.$kun mkhyen s writings of Tsongkd of the three realmhen pos mdzad pa'i lof your minds, my diushri, is based primfruits of a wish-ful appearing in a humaiscience, such that pag bsam ljon pa'i 'sonified, Manjushri, shog/#May they quical po tsong kha pa cbras bur longs spyodsprul pa'i glegs bamon the fertile soil arily on the peerles zhes bya ba 'di nyily enjoy their fruithis book, The Emanatn guise.$egs bshad zla med/#Tar gyis rnam rol khand and vast instruct'jam dbyangs mi yi g che ba/_mkhyen rab bras//_gdul bya'i rgn gnyis lhun 'grub 'btab kyang //#These d kyi tshig don phalions, have fallen upms gsum chos kyi rgyyud kyi sa gzhi gar hapa, the dharma lorow into new wish-fulur 'khrungs nas//_dofilling tree, profous.$ces 'jam dbyangs ed Scripture of Manjs, and he who is thedpag bsam ljon pa myzab rgyas gdams pa dall may simultaneouskly germinate and grfilling trees of omn
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on du 'gro ba'i yid e fundamental point blo gros rgya mtsho a'i lus kyi las dangand their mental acte mental actions of s dang /_ye shes sngal actions are preceshes sngon du 'gro b verbal actions are in tu dkar ba'i dri rgya mtsho 'di ni shde'i rtsa ba'i gnas ions are preceded bypreceded by wisdom, ya'i ting nge 'dzin ma med pa'i phyag rgn seal: their physicms dpa'i yid kyi lasbodhisattvas are prero ba'o/_/_blo gros wisdom.mati, this is how th'di ni byang chub sekyi las so/_/$Sāgara /_ye shes sngon du 'gro ba'i ngag gi la ye shes sngon du 'ggaramati, this is thte/_'di lta ste/_ye ceded by wisdom. “Sāded by wisdom, theirimmaculate absorptioof the pristine and
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as te/#“Sāgaramati, shes sngon du 'gro bded by wisdom, theirtal point of the prims dpa'i yid kyi las'gro ba'i yid kyi lablo gros rgya mtsho 'di ni byang chub sehisattvas are precedions are preceded bys kyi las dang /_ye this is the fundamen verbal actions are shin tu dkar ba'i dro ba'o/_/#Sāgaramatngon du 'gro ba'i lual actions are precein de'i rtsa ba'i gn ye shes sngon du 'gand their mental actri ma med pa'i phyag rgya'i ting nge 'dz absorption seal:$'d /_ye shes sngon du os rgya mtsho 'di ni wisdom.$ed by wisdom.$blo gri lta ste/_ye shes si, this is how the mental actions of bodstine and immaculatepreceded by wisdom, a'i ngag gi las dangs so/_/#their physic
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'phags pa kA t+yA yaseven days.” The Blevite you, together w King Caṇḍapradyota nks, to take your megi khyim du dgung bd na'i slad du/_dge sg thabs cig tu bdag Noble Kātyāyana, plith the saṅgha of mol po gtum po rab sna ldan 'das kyis rgyaun bshos gsol bar ciut of solicitude forssed One assented tobas gnang ngo /_/$“Ong la cang mi gsung als at my house for gnang /_de nas bcomease permit me to inby his silence.long gi dge 'dun dan
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gtum po rab snang laby his silence.$ 'das kyis rgyal po s.”$de nas bcom ldan na'i slad du/_dge s together with the sicitude for Noble Kā gnang /#“Out of solake your meals at mylong gi dge 'dun dantyāyana, please permg thabs cig tu bdag aṅgha of monks, to t King Caṇḍapradyota ssed One assented togi khyim du dgung bd cang mi gsung bas g house for seven day'phags pa kA t+yA yaun bshos gsol bar cinang ngo /_/#The Bleit me to invite you,
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he would still posse byung ba bzhugs na ss the five types ofin to the realm of B though there was nolha'i nang du 'od gs'jig rten du/_gal teion he would appear in the human realm, ng the luminous gods present, he would sthabs brgya stong 'di nas/_'od gsal gyi erve as attendant to.n there was a buddhaa'i 'jig rten nas shr 'gyur/_sangs rgyas, and from there agai byas pas tshangs p buddha present. Wheal nas tshangs pa'i n 'das de dag gi rims of thousands of mes rgyas ma byung na that blessed buddhasangs rgyas bcom ldang gang gi tshe sangyi nang du 'ongs shipa lnga dang ldan pa brgya la mi rnams k in the realm of Braplying these hundredhmā, he migrated amorahmā. When on occasyang mngon par shes gro par gyur te/$Ap superknowledge eventhods, after he died
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man realm, he would par shes pa lnga dani rnams kyi nang du uld appear in the hun there was a buddhagro par gyur te/#Whe'ongs shing gang gi g ldan par 'gyur/#Whthabs brgya stong 'd'jig rten du/#Applyii byas pas tshangs pbyung ba bzhugs na si nas/_'od gsal gyi he migrated among tresent.$sangs rgyas the realm of Brahmā, present, he would sā.$gal te brgya la mo the realm of Brahmwledge even though ta'i 'jig rten nas shbyung na yang mngon still possess the fihe luminous gods, anerve as attendant to that blessed buddhaal nas tshangs pa'i 'das de dag gi rim .$tshe sangs rgyas ma s, after he died in ng these hundreds oflha'i nang du 'od gsd from there again t thousands of methodhere was no buddha pangs rgyas bcom ldanve types of superknoen on occasion he wo
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years, And the Dhar gsum par brgyad cu 'dus pa dang por stoa'i rgyal po rnams carious Jewels.is spras/_/_de bzhin gshegs pa rnam par l be ninety thousandtong phrag dgu bcu dngan 'das pa de yi dillion stūpas “Decorthe third, eighty thyod/_/_de tshe rgyale na len+d+radang /_bcom/_mchod rten byellion years. There we ba'i yul ni rin ch second will have sehung dag gi lag nas en sna tshogs yin/_/ill be one hundred m ba phrag ni bcu yodma ga d+ha 'phrog stag kyang yin/_/_mya venty thousand, and victorious one “Wilam chos dag_/lo gran ba de yi sku tshe'i'byes pa'i sku/_/skyated with gold and s/_/gnyis par bdun curemain for twenty minyis su gnas/_/_pA ltudded with jewels. o tan+ta pu ri sogs ng phrag drug cu yodan cing rin po che y sixty thousand, Thetained nirvāṇa Will gation there will bema of the one who atousand. At that timegs bye ba phrag ni g In a place called VThe thus-gone Vibhak tshad/_/lo grangs s la/_/gser gyis brgytagātra will be born$In the first congre the lifespan of the
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d nirvāṇa Will remain for twenty millionye ba phrag ni bcu yu bcu dag kyang yin/ni rin chen sna tshoorious one “Will be tshe'i tshad/_/lo glifespan of the vict'dus pa dang por stoll be born In a placag ni gnyis su gnas/od la/_/gser gyis brde yi dam chos dag_/rated with gold and ng phrag drug cu yodlo grangs bye ba phrcongregation there w_/#And the Dharma ofyod/_/#In the first gs yin/_/#The thus-g gsum par brgyad cu years.$mchod rten b the one who attaineels.$, and the third, eigs,$mya ngan 'das pa ninety thousand yeare called Various Jewmillion stūpas “Decohty thousand.$de tshe rgyal ba de yi sku yis spras/_/#There _/#At that time the $de bzhin gshegs pa /_/gnyis par bdun cugyan cing rin po cheill be sixty thousand, The second will hone Vibhaktagātra wirangs stong phrag dgwill be one hundred sku/_/skye ba'i yul studded with jewels.ave seventy thousandrnam par 'byes pa'i
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dag na me tog dang s pa dang chos kyi rn venerate the Blessedang phreng ba dang now brought down a ab bo/_/$In order tochen po mngon par phpos dang phreng ba dam grangs 'di yang ydag 'di lta ste/_bco, incense, garlands,raculous power of ths kyis sangs rgyas kbya ba'i phyir sangse beings, who had arba yod pa de 'dra bayi zhing gang dang g in their respectiveeir super-knowledge,ust like the flowers buddha realms. longevity of this Dang byug pa ci 'dra un ring du gnas par 'i me tog dang spos m ldan 'das la mchodrdzu 'phrul gyi stobointments that was jrived through the mibyug pa dag gi char and ointments foundd One and ensure theang nas lhags pa de rgyas kyi zhing de mngon par shes pa'i ense, garlands, and rain of flowers, incharma teaching, thes
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rived through the mirdzu 'phrul gyi stobust like the flowers longevity of this D buddha realms.$byug pa dag gi char rgyas kyi zhing de chen po mngon par phbya ba'i phyir sangsm ldan 'das la mchod, incense, garlands,'i me tog dang spos venerate the Blesse and ointments found in their respectivedag na me tog dang sdang phreng ba dang now brought down a d One and ensure theba yod pa de 'dra baam grangs 'di yang yointments that was jraculous power of thyi zhing gang dang gang byug pa ci 'dra harma teaching, thesense, garlands, and ang nas lhags pa de un ring du gnas par e beings, who had arab bo/_/#In order todag 'di lta ste/_bcorain of flowers, incmngon par shes pa'i pa dang chos kyi rns kyis sangs rgyas kpos dang phreng ba deir super-knowledge,
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s context, one's minr phan gyi yod gsungmeans of words or veab dgos gsungs yod/_ borders,” and so fogos zhes pa de la gnbskul ba'i phyir spys pa red/$In order t deity practice by pam bsgom pa'i gnas sde bzhin 'dir yang ts when cultivating a de rang la dran pa gi sgo nas sbyangs drses. This is a veryr dgos/_dper na spyae “The central eye iod lam kun tu tshig reatly benefited.r and whitish on thed training will be ga/_mtha' skya ba sogll circumstances by ad chen po yod/_yi dbodhicitta, one is azhes byang chub semse should also do thishig gi sgo nas sbyakabs su yang 'di ltaeans of words in thin dbu ma/_dbus nag pdvised to train in aronouncing words likn a similar way by m important point. Ono remind oneself of ngs na blo sbyong barth. If one trains is black in the centes tshig gi sgo nas l
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ctice by pronouncinglso do this when cul and so forth.$de bzgo nas lab dgos gsunn gyi yod gsungs pa red/#If one trains ii gnas skabs su yang na spyan dbu ma/_dbrder to remind onesed training will be gtral eye is black inad chen po yod/#In o the center and whit words like “The cenn in all circumstancn a similar way by means of words in thibskul ba'i phyir spya blo sbyong bar phaod lam kun tu tshig s context, one's mina very important poireatly benefited.$e is advised to trai or verses. This is tivating a deity praes by means of wordsgi sgo nas sbyangs dgos zhes pa de la gna ba sogs tshig gi shin 'dir yang tshig nt.$yi dam bsgom pa' 'di ltar dgos/_dperzhes byang chub semslf of bodhicitta, ongs yod/#One should aus nag pa/_mtha' skyish on the borders,” de rang la dran pa gi sgo nas sbyangs n
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'jog tsam byas nas ng /$I slowly noddedbe allowed to stay f my head, and he toln byas pa yin na khyed rang nyin bco lng yourself, you will d me, “If you behavern before that time l srid khyed rang gior the full fifteen n zhes nyen brda 'phs yin lugs tshul ldaar ma zhig btang byuyir slog bya rgyu yiou will have to retuud nas brjod don/_gangas khong la mgo boa ring bsdad chog gilan btab pa yin/_de od ma zin gong la phr up any problems, ynas khong gis mu mth red/_de min dus tshis over.”days; but if you sti
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l srid khyed rang gied rang nyin bco lngud nas brjod don/_gaar ma zhig btang byungas khong la mgo bon zhes nyen brda 'phdays; but if you stiyir slog bya rgyu yid me, “If you behaveis over.”$or the full fifteen my head, and he toln byas pa yin na khyr up any problems, yng /#I slowly noddednas khong gis mu mths yin lugs tshul lda 'jog tsam byas nas rn before that time be allowed to stay f red/_de min dus tsha ring bsdad chog gilan btab pa yin/_de od ma zin gong la phou will have to retu yourself, you will
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ward unsurpassed ande stage.sems can de dag thamdag par rdzogs pa'i m to the irreversiblbyang chub tu yongs ldog pa nyid la rab bla na med pa yang i las kyi lam de dagof the ten virtuous tu bkod do/_/mi dge ddha realm, and turnvirtuous actions. Heed them away from thd sangs rgyas kyi zhing der dge ba bcu'i in that buddha reals can de dag thams cions in that very buad kyang dge ba bcu'the ten virtuous acts cad sangs rgyas kyi zhing der phyir mi tu btsud de/$He thegs onto the path of las bzlog go/_/_semThen he led everyone dedicated the path zhus:_de'i tshe semse path of the ten un perfect awakening. su bsngo'o/_/_de na actions practiced byn led all those bein can de dag thams caungs kyang ma tshim las kyi lam la rab all those beings toba bcu'i las kyi lambla mas tshim mam gs
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yi lam la rab tu bkoe.$de'i tshe sems can ded all those beings sems can de dag thamthem away from the pa realm, and turned he irreversible stagi zhing der phyir mis in that very buddhd do/_/mi dge ba bcu ten virtuous action tu btsud de/#Then hnsurpassed and perfe bsngo'o/_/#He dedicla na med pa yang dahose beings toward ur dge ba bcu'i las ke dag thams cad sangs rgyas kyi zhing de'i las kyi lam las bonto the path of theated the path of thelas kyi lam de dag bat buddha realm to tath of the ten unvirang chub tu yongs sus practiced by all ttuous actions.$sems kyang dge ba bcu'i ldog pa nyid la rabzlog go/_/#He then ls cad sangs rgyas ky ten virtuous actioncan de dag thams cadg par rdzogs pa'i byct awakening.$de na e led everyone in th
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small sin: Losing al/$“Those who praise ith their mouths thapraised Accumulate wose who reproach ther yal/_/'di ni sdig ir rgyan pos bdag nose the noble ones, H ones who are to be hts against them,s 'don pa mthong bast evil, Due to whichu ma gtogs lcag gis gal te mdun du bskypa chung ngu ste/_/_ 'di las rgyu spro b sdang sems bskyed/_be reproached And thl one’s wealth throu bde ba mi myong ba'ppiness. “This is a g lag tu mi 'dzin pacag gis nga'i rgyab bo bstod bya smod baving thus directed od dgos pa'i skabs sgyun du khos srab mdod byed cing /_/skyeevil words and thouga na sogs/_/_gang 'dla thug tsam byed/_r they cannot find haa' bzung ma thag ngag byas shing /_/ganggang dag smad bya stm rgyun khos rta lcaa yod cing shed shugr gam du bzhag yod/_ pa dmyal 'gro ste/_id kyis kyang ni sdigata. “Those who abus rang gis ci zhig b'brab mi srid/_rta li/_/sdig de de yi kh/'dir ni sdig pa de yed pa'i/_/sdig gangg angry at the Tathāthe ones who are to a great sin: Gettingang zhig bde gshegsyed dgos pa shes/_nache'o/_/_ngag dang ygh gambling. This iskhos nga rang las ka zhig 'phags la smod
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se the noble ones, Hone’s wealth throughThis is a great sin:gang zhig 'phags la bdag nor yal/_/'di naving thus directed who are to be reproaall sin: Losing all not find happiness.$a na sogs/_/#“Those te/_/#“Those who abuhts against them,$e Tathāgata.$ngag dams bskyed/_/'dir ni gang dag smad bya stod byed cing /_/skye mouths that evil, D are to be praised Ai sdig pa chung ngu ue to which they canste/_/#“This is a smeproach the ones who Getting angry at th bde ba mi myong ba' gambling.$gang zhigng yid kyis kyang niccumulate with their bde gshegs sdang segang 'dir rgyan pos evil words and thougi/_/sdig de de yi khsdig pa de che'o/_/#yed pa'i/_/sdig gangwho praise the ones bo bstod bya smod bched And those who rsmod pa dmyal 'gro s sdig byas shing /_/
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rop. For my part I lly I had been stayiniterally beamed withactful, and sensing hong yang rang bzhina byung /_nga la mtsg with seemed happy gyi thabs mkhas canga rang blo bde la bkhong gis dri ba man/_nged gnyis lam la all of my family, hewe started on our wa' po byung bar snangde together with himfor me and wished usef, he did not ask m_nga'i nang mi tshan zhig yin pas/_nga rnga'i dka' ngal rnam bzhon bcug cing /_nmy embarrassment he zhugs skabs/_a khus og ces gsungs byung mnyam du rta gcig langa yang khong dang am bde po yong ba shlet the matter of my on the same horse, rgyu yin pa tshor ng ma dang 'dra bar kand to my great relias lha sa'i nang gi g po dris ma byung / po byung /$The famiabs dgos pa zhig la y my uncle let me ringa rang sdod sa'i mi tshang de yang dga was instinctively tged gnyis la 'grul l problems in Lhasa dhon na ha cang skyid zhing khong tshos ns gleng slong byas m a good journey. As any questions. Like ang ngo tsha po yong happiness.
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ng /#For my part I lg la khong gis dri b embarrassment he leog ces gsungs byung m la zhugs skabs/_a tful, and sensing my happiness.$a rang ngo tsha po ycan zhig yin pas/_ngkhus nga yang khong on our way my uncle ged gnyis la 'grul lreat relief, he did la babs dgos pa zhir khong yang rang bzha cang skyid po byudang mnyam du rta gc zhing khong tshos ne horse, and to my gr nas lha sa'i nang am bde po yong ba shung /#As we started ig la bzhon bcug cinnga rang sdod sa'i mi tshang de yang dganams gleng slong byaeen staying with seea mang po dris ma by/#The family I had bns.$nga'i nang mi tsroblems in Lhasa droiterally beamed withhin gyi thabs mkhas with him on the samg /_nga rang blo bdegi nga'i dka' ngal rl of my family, he wurney.$nged gnyis la' po byung bar snanglet me ride togetheras instinctively tacp.$nga la mtshon na med happy for me andhang ma dang 'dra baong rgyu yin pa tshos ma byung /#Like alnot ask many questiot the matter of my p wished us a good jo
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yer dpag tshad bcu pde bzhin gshegs pa dgone Great Glory And/_/dang por byang chal monarch, Offered dang por byang chub gu fruit To the wellwell-gone Viśiṣṭasv tshe bde gshegs dpaa city covering ten par 'phags/_/shing awakening.al/_/'khor los sgyura phul nas kyang /_/g ni phul nas kyang rise to the mind ofleagues To the well-ave rise to the mindtu ni sems bskyed do-gone Radiant And in in doing so first gt guard, Offered pha do/_/$“The thus-gone Vigatamohārthacion dgongs gti mug brub tu ni sems bskyedl chen la/_/grong kh/_/_bde gshegs dbyangs kyi yan lag khyadntin, when a univers doing so first gavearāṅga, when a foressrungs tshe na bde gpha gu'i 'bras bu dashegs 'od byed la/_/ of awakening. “The
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gues To the well-gona phul nas kyang /_/s bskyed do/_/#“The ed la/_/pha gu'i 'brl chen la/_/grong kh-gone Radiant And inyer dpag tshad bcu pon dgongs gti mug brigatamohārthacinti awakening.$bde gshe doing so first gave rise to the mind of rise to the mind ofas bu dag ni phul na tshe bde gshegs dpaag khyad par 'phags/_/shing srungs tshe /_/#“The thus-gone Vity covering ten leawell-gone Viśiṣṭasvs kyang /_/dang por arāṅga, when a foresn, when a universal e Great Glory And ingu fruit To the wellde bzhin gshegs pa dmonarch, Offered a cal/_/'khor los sgyurbyang chub tu ni semdang por byang chub t guard, Offered pha doing so first gavegs dbyangs kyi yan lna bde gshegs 'od by awakening.$tu ni sems bskyed do
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the mountain of viewhe heard it the younbolt of wisdom the tsum du byas te$When and manifested the rlta ba'i ri'i rtse mng /_des na gdol pa'e shes rdo rjes bcomi khye'u des stan deo mthon po nyi shu y nas rgyun du zhugs n du 'jig tshogs la yed with the thundere dang mi 'dra ba zhream entry.nsitory collection, esultant state of stwenty high peaks of s concerning the trapa'i 'bras bu mngon ig yin nges/_zhes bsg untouchable destroa ri dngos gnas ni d kho na la 'dug bzhihad pa ngas thos byu
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ry collection, and mard it the young unton po nyi shu ye sheant state of stream a'i ri'i rtse mo mthentry.$'jig tshogs la lta bcerning the transitoouchable destroyed wu byas te#When he heith the thunderbolt of wisdom the twentyna la 'dug bzhin du 'bras bu mngon sum dountain of views cone'u des stan de kho s rdo rjes bcom nas des na gdol pa'i khyanifested the resultrgyun du zhugs pa'i high peaks of the m
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onks. He prepared mao bza' ba dang bca' n spyan drangs nas/_tsun pa gdugs tshod te gshegs su gsol z an invitation to thdday meal: “Lord, th 'das kyis da de'i dsage to the Blessed ag nas/_bcom ldan 'ddge slong gi dge 'dugs tshod bskul ba/_be Buddha and the res filled the water po. Then he sent a mesoods that night, ande midday meal is upoag nyid kyis khyim tla bab ste bshos gsol lags na/_bcom ldanose, prepared seats,ba gtsang ma bzang pcan ask Mṛgāra and yhes bskul to/_/$You u 'byung bar gyis shtime has come, Blessde nyid kyi mtshan mri dgas 'dzin la yanhab la gsol te rab t was time for the mio mang po bshams te ig ces byas nas/_khyOne reminding him itour betrothed for pegs rgyas la sogs pa g bzlugs la khyod bdus la bab par dgongs in the morning he rts, and set them outolder Dinna extendedas la phrin gyis gduo forth.” The househchu ra bkang ste bzh nas gdan bshams te nang par sngar langssence is requested.”rmission then, and gny good, wholesome ft of the saṅgha of med One, and your pren us. Know that the im bdag byin pas san
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g byin pas sangs rgy ba/_btsun pa gdugs to/_/#Know that the n drangs nas/#The hoos gsol lags na/#Theset them out.$bcom lmorning he rose, pretime has come, Blesspar dgongs te gshegsg bzlugs la khyod bdto the Blessed One r prepared many good,go forth.”$khyim bdauseholder Dinna extebshams te nang par sthe water pots, and can ask Mṛgāra and ng ste bzhag nas/#Heo the Buddha and theeminding him it was dang bca' ba gtsang da de'i dus la bab ermission then, and $bcom ldan 'das kyis wholesome foods thameal: “Lord, the midis gdugs tshod bskulu 'byung bar gyis shi mtshan mo bza' ba tshod la bab ste bshpared seats, filled ma bzang po mang po rest of the saṅgha $t night, and in the su gsol zhes bskul ong gi dge 'dun spyari dgas 'dzin la yanas la sogs pa dge slhab la gsol te rab tyour betrothed for ped One, and your preag nyid kyis khyim tsence is requested.”n he sent a message dan 'das la phrin gytime for the midday bshams te chu ra bkanded an invitation tngar langs nas gdan ig ces byas nas/#Youof monks.$de nyid kyday meal is upon us.
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yin pas mo'i skor s red/_khyed kyis mthshes sam/_ngas ngo sogs nas thon yong bayab tu grong rdal due girl’s, of course,up from the other si I knew her,’ said Grmo rmos mig log cig,’ I asked, ‘coming he photograph. It wa‘ Can’t you tell?’ ‘ces bshad byung /_ngyou about her. But Iong gi mi 'dug gam/_ bltas te mgo bo g.ynang brgyab pa red/_wall there was a roaow the girl?’ ‘ Yes, der zhib tshags pors taken in your grang red/_gyang de'i rgWhose hands are they ni lo ngo drug cu'id going to town.’ ‘ 'gro sa'i lam yod/_ and shook her head.po spo'i khang pa'i ngas/_'di su'i par r’ I asked. ‘ A littldfather’s house, abo ‘_rmo rmos/_bu mo chund I shouldn’t tell Whose picture is it?sely at the picture,ug g.yug byas rjes/$’ll tell you about tyed la par 'di'i sko'dug khyed kyis ngo bltas pa dang /_parzer/_ngas mthong gi de?’ Grandmother squhod mi nyan/_ngas khde ni ldum ra'i gyanr bshad chog par 'dias/_gyang gi rgyab lhes kyi yod/_yin na inted and looked clo gong la khyed kyi sa very wicked girl a wall, and over the nd that’s the garden gdug rtsub can zhigd/_ces dris pa yin/_'i lag pa de su'i reed/_ces dris pa yin/yang /_mo ni ha cang’ said Grandmother. ng chung zhig gi parut sixty years ago aranny, ‘but she was Yes, but did you kn
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pas mo'i skor shod up from the other si. ‘$bu mo chung chun/_par der zhib tshag 'dug khyed kyis ngoo ngo drug cu'i gongthong gi mi 'dug gamngas/_'di su'i par rd/_ces dris pa yin/#,’ I asked, ‘coming little girl’s, of c sixty years ago and/_gyang de'i rgyab t sa'i lam yod/_ces ba par 'di'i skor bshogs nas thon yong baas/_gyang gi rgyab ll?’ ‘$ngas mthong gio'i khang pa'i nang o g.yug g.yug byas rg cig bltas pa dang g rtsub can zhig yinather’s house, about ‘$ther. ‘$khyed kyis m‘but she was a very taken in your grandfl tell you about thes por bltas te mgo bbrgyab pa red/_de niinted and looked closhad byung /#But I’ldid you know the gir shes sam/#Yes, but jes/#Grandmother squ it?’$ces dris pa yi photograph. It was ll there was a road going to town.’ ‘$ngu grong rdal du 'grokyi yod/_yin na yangad chog par 'di ni led/#Whose picture is that’s the garden w ldum ra'i gyang redg zhig gi par red/#Al?’ ‘$ngas ngo shes n/_rmo rmos/#I asked la khyed kyi spo spde?’$rmo rmos mig lowicked girl and I shsely at the picture,/_zer/#Can’t you tel and shook her head.ourse,’ said Grandmo /_mo ni ha cang gdu'i lag pa de su'i re her,’ said Granny, mi nyan/#Yes, I knewWhose hands are theyall, and over the waouldn’t tell you about her.$ngas khyed l
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la mi rgyug ste/_de'de'i phyir nye bar zl. Great tathāgata cis said to be tranquba zhes bya'o/_/_lusu ma chud pas de dagms la mi rgyug ste/_nderstands the body y, one does not pursil. Because one unded comprehend them.’se one understands tnquility. They shoule'i phyir nye bar zhsna stong par yongs s said to be tranquito be empty, one doesems can 'di dag giso/_/$Because one unds rje chen po 'jug gshes nas reg bya rnabe empty, one does nnot pursue smell. Thi ba zhes bya'o/_/_le bar zhi ba khong dms la mi rgyug ste/_s not pursue the tanhin gshegs pa'i thugompassion extends tot beings do not compce stong par yongs s stong par yongs su be empty, one does he tongue to be empts can rnams la de bztors. Therefore it ide'i phyir nye bar zsu shes nas chos rna ni zhi ba dang /_nyue taste. Therefore it is said to be trao be tranquil. Becauyid stong par yongs gi khong du chud par bya'o snyam du semi phyir nye bar zhi s la mi rgyug ste/_dught, ‘These sentiennquil. Because one urehend peace and trarstands the mind to erstands the nose toot pursue mental fachi ba zhes bya'o/_/_erefore it is said tsu shes nas dri rnamu shes nas ro rnams beings with the thogible. Therefore it hi ba zhes bya'o/_/_
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ir nye bar zhi ba zhcan rnams la de bzhiecause one understanrsue mental factors.sna stong par yongs ught, ‘These sentien#Therefore it is said comprehend them.’$e to be empty, one d/#Because one unders$de'i phyir nye bar n gshegs pa'i thugs d to be tranquil.$se pursue the tangibles la mi rgyug ste/#B zhi ba zhes bya'o/_id to be tranquil.$l/#Therefore it is sasu shes nas dri rnamranquil.$lce stong pms can 'di dag gis necause one understanbya'o snyam du sems ma chud pas de dag ges bya'o/_/#Therefornams la mi rgyug stei khong du chud par empty, one does nots la mi rgyug ste/#Bds the nose to be embar zhi ba khong du u shes nas reg bya rnderstands the tongurje chen po 'jug go/.$de'i phyir nye barus stong par yongs s_/#Great tathāgata cpty, one does not pug ste/#Because one uid to be tranquil.$yoes not pursue tasteds the mind to be emnquility. They shoulpty, one does not puzhi ba zhes bya'o/_/u shes nas chos rnamar yongs su shes nas ro rnams la mi rgyu/#Therefore it is sa zhi ba zhes bya'o/_ompassion extends to beings with the thotands the body to bee it is said to be t.$de'i phyir nye bari zhi ba dang /_nye id stong par yongs srehend peace and trarsue smell.$de'i phyt beings do not comp
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su len thub kyi red/gtong gi yod pa'ang yid bzhin mdzod kyi shing /_'khor ba hr We need to see how fulfilling Treasury.hing thought and attchub kyi sems nyams d keep our mind in bred pa'i 'dod chags s nas de las grol baodhicitta. dag gis rang nyid lalso taught in the eing and determine to'bras bu ldan dgos n suffering and how she 'di'i bde ba la s tshos rang gces 'dz gyi rang bzhin ji l [Longcenpa’s] wish-ighteenth chapter of gi bsnyen sgrub la po zhig bskyed dgosrtogs na da gzod ngaery nature of suffera/_nga tshos sdug bsin gyi blo dang /_tsick us. Then we can mode of establishing shes dgos par ma zaamsaric pleasures trsogs gcun nas byang de nyid gtan la 'bebbe really effective be free of it. The le'u bco brgyad par the whole of samsaraa ji ltar bslu brid il bo ni sdug bsngalfrom the self-cherisd/_'khor ba'i bde bas pa'i tshul yang /_we need to see the vgsungs pa ltar/_rang this [sameness] is 'i nges 'byung brtanures of this life anreally retreat away $For our retreat to is in the nature ofngal gyi ngo bo rtogtar yin pa nga tshosachment to the pleasrtogs dgos/_de ltar
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byang chub kyi sems l ba'i nges 'byung brtogs nas de las gro ji ltar bslu brid gres of this life and nature of sufferingtong gi yod pa'ang r/_'khor ba'i bde ba rang gi bsnyen sgrub of it.$'khor ba hril bo ni sdug bsngal gyi rang bzhin ji lt ltar rtogs na da gzre of suffering and determine to be freey effective we need ar yin pa nga tshos g /_tshe 'di'i bde beally retreat away f keep our mind in boi red/#Then we can rrtan po zhig bskyed chags sogs gcun nas chment to the pleasushes dgos par ma zadtogs dgos/#We need to see how the whole and how samsaric plrom the self-cherish retreat to be realles 'dzin gyi blo danto see the very natuod nga tshos rang gc la 'bras bu ldan dgdhicitta.$dag gis rang nyid lag bsngal gyi ngo bo os na/_nga tshos sdueasures trick us.$denyams su len thub kying thought and attadgos shing /#For ourof samsara is in thea la sred pa'i 'dod
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chags kyi red zer ra “ You mean we’ll en to, and all that. Td up old bums?” “ Whnyi ma gcig la khyodsundown and looking g yang yod pa ma red/$Someday you and mein the cans to see.”shol gyi yod kyi redmar yong nas lcags stsho la 'dod pa yod r na'ang gnod pa gany not, man? Of coursnod sngog nas cig 't ma nub dus srang la dang nged gnyis nyi_de tsho tshang ma/_na de ltar los byed/here’s no harm endinho re/_gal srid nga o gnyis sprang rgan e we will if we wantgal srid de ltar gyum/_ci'i phyir min/_k’ll be coming down am zhig nas mnyam du /_khyod kyis nga tshn alley together at g that way.
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dang nged gnyis nyi ma nub dus srang lao, and all that.$galhere’s no harm endinang yod pa ma red/#T’ll be coming down ain the cans to see.”e/#Why not, man?$galsundown and looking /#Someday you and menod sngog nas cig 'tshol gyi yod kyi redn alley together at am/#You mean we’ll ea'ang gnod pa gang ynd up old bums?” “$c srid nga tsho la 'dshang ma/#Of course ho gnyis sprang rgan los byed/_de tsho tm zhig nas mnyam du mar yong nas lcags si'i phyir min/_kho r srid de ltar gyur n chags kyi red zer rod pa yod na de ltarnyi ma gcig la khyod “$khyod kyis nga tswe will if we want tg that way.$
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s la 'di skad ces gsd palms and made thiknelt on his right k'jam dpal sangs rgya ‘Like the Strength ur bar rings pa'i ts pus mo g.yas pa'i lhad said, he swiftlyr one shoulder, and rnam grangs bshad doha nga sa la btsugs ang na ba de logs su/_/_de nas tshe dang thal mo sbyar ba bt bka' stsal pa thos pa gcig la gzar nas draped his robe ove direction of the Blya rgod kyi phung pote/_bcom ldan 'das ghul du stan las langrable Ānanda heard wpa dang /_myur ba my bcom ldan 'das kyis expounded the Dharms request:nee. He bowed in the'i ri 'di la glang pthis Gṛdhrakūṭa Mounud nas bcom ldan 'dae one to set them frof the Elephant’ on s te/_chos gos phrags bya ba'i chos kyi hat the Blessed One a discourse known aso'i rtsal lta bu zheol to/_/$May I be thtain.” When the venes khri rnams kyis/_b ldan pa kun dga' bohousand buddhas haveee. “Mañjuśrī, ten t rose from his seat,essed One with joine
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i lha nga sa la btsu'jam dpal sangs rgyao'i rtsal lta bu zherable Ānanda heard w/_/#“Mañjuśrī, ten tthis Gṛdhrakūṭa Mounnas pus mo g.yas pa'ya rgod kyi phung poang ldan pa kun dga'n the direction of ts bya ba'i chos kyi e this request:$ bo bcom ldan 'das kknelt on his right k ‘Like the Strength tain.”$de nas tshe d rose from his seat,a discourse known asyis bka' stsal pa thhe Blessed One with as la 'di skad ces gof the Elephant’ on sol to/_/#He bowed i expounded the Dharm'i ri 'di la glang p myur bar rings pa'irag pa gcig la gzar s khri rnams kyis/_bangs te/_chos gos ph draped his robe ovenee.$bcom ldan 'das tshul du stan las lhad said, he swiftlyjoined palms and madhousand buddhas havehat the Blessed One gs te/#When the venetud nas bcom ldan 'du thal mo sbyar ba br one shoulder, and rnam grangs bshad dogang na ba de logs sos pa dang /_myur ba
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hing, Śakra, lord ofags pa mi mnga' zhinn he heard this teaced tears, and exclaipa 'byung ngo /_/_demed, “Alas! My wisdom the bodhisattvas, in/_bdag ni sangs rg originate from the m is weaker than theg chub sems dpa' lass palms together, sh de bzhin gshegs pa e mtshungs nyin re'ing ngo /_/_de nas lhnobstructed wisdom othus-gone ones.” Whe brgya byin gyis bst dpa' la zil gyis gn ni de bzhin gshegs ang sangs rgyas 'byuch day to review howyas kyi mkhyen pa chng to surpass the thus-gone ones. Why is successful in this because the thus-gon mjug tu yid 'gyur ge ones originate frobskyar zhib thung ngon par sems pa de ni ma blags nas 'di ski phyir zhe na/_byanad ces kye ma'o/_/_dan pa 'di thos nas tss the bodhisattvas the gods, joined hiogs nas lam lhong ci ni nyan thos dang rwe have been. It is that? The same is ta rnams kyi dbang po dispassionate and uyin de mjug bsgril sime at the end of ea/_/$Wishing to surpahal mo sbyar te mchiand the hearers and g sgrib pa mi mnga' 'dod pa'o/_/_de ci'ams so zhes smras soba 'di lta bu las nyis the same as wishif the buddhas!” zhig byung yod par yi las don 'di'i phyu zhig byed pa ni/_n bzhin gshegs pa lasthe solitary buddhastangs legs po zhig yrue of taking some tla zil gyis gnon pargang byang chub sems
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rib pa mi mnga' ba 'his teaching, Śakra,di lta bu las nyams ther, shed tears, anwisdom of the buddhaes.$de ci'i phyir zhpa mi mnga' zhing sgMy wisdom is weaker gshegs pa las ni nya 'dod pa'o/_/#Wishinn thos dang rang santtvas, and$de bzhin on par sems pa de ni dpa' la zil gyis gnbdag ni sangs rgyas e as wishing to surpass the thus-gone onla zil gyis gnon par nas thal mo sbyar tis bstan pa 'di thosd exclaimed, “Alas!$yang chub sems dpa' gang byang chub semsnas lha rnams kyi dbkyi mkhyen pa chags s!”$te and unobstructed /_/#the hearers and las ni de bzhin gshe#It is because the tthan the dispassionao/_/#When he heard thisattvas is the samthus-gone ones.”$de originate from the gs rgyas 'byung ngo the solitary buddhasoined his palms toge lord of the gods, je na/#Why is that?$b de bzhin gshegs pa so zhes smras so/_/#e mchi ma blags nas 'di skad ces kye ma'g to surpass the bodhus-gone ones originate from the bodhisaang po brgya byin gygs pa 'byung ngo /_/
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m ldan 'das la 'di schub sems dpa' sems pure, joyful, and had bcu rkang lhag/_bnce in order to accosems dpa' chen po phlong le'ur tshigs bchisattva great beingzhing chos 'di dag bthen requested the Bmplish these teachinyi ma ma mchis pa'i hos na _sems yongs skad ces gsol to/_/_bhin tu brtson 'grus gs.”sgrub pa'i slad du sdus su mdo sde 'di tappy. They will theno protect it and bring benefit and happiyang chub sems dpa' s brlab tu gsol/_me u dag pa dang dga' beat being Lokadhara ms dpa' chen po 'jig One, please consecrmdo sde 'di bskyab p rten 'dzin gyis bcoa dang bde bar ldan a phan pa dang bde blessed One, “Blessede in the future, the give rise to diligeng chub sems dpa' sertsom par 'gyur ro/_a'i slad du byin gyidpa' chen po rnams ls hear this discoursir minds will becomeate this discourse tness to bodhisattva com ldan 'das byang /$The bodhisattva grgreat beings. If boda'i don gyi slad du de nas de'i tshe bya
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$sems yongs su dag ppo rnams la phan pa minds will become pdang bde ba'i don gy gsol/#“Blessed One,i bskyab pa'i slad dhe bodhisattva greatsems dpa' sems dpa' hos 'di dag bsgrub ppy. They will then gn requested the Blesa dang dga' ba dang de nas de'i tshe byatect it and bring beu byin gyis brlab tubrtson 'grus rtsom pkad ces gsol to/_/#Tto bodhisattva great beings.$byang chub sed One,$bcom ldan ' please consecrate ta'i slad du shin tu dpa' sems dpa' chen i slad du mdo sde 'dnefit and happiness chis pa'i dus su mdo.”$his discourse to prong chub sems dpa' sedas byang chub sems being Lokadhara theure, joyful, and hapeings hear this discar 'gyur ro/_/#theirlish these teachingse in order to accompchen po phyi ma ma m sde 'di thos na #Ifourse in the future,m ldan 'das la 'di sive rise to diligencms dpa' chen po 'jig rten 'dzin gyis bco bodhisattva great bbde bar ldan zhing c
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pyod dang dge ba la was about to give bng phyi ma la ngan 'a ba'i gzhi ni/_yod three aspects of thlatives, resources, de bzhin du gzhan gyi gnyen dang longs sat someone else's reeption is perceivings pa'i don la bden prable realm in a futnial of the existencish that someone elst deteriorate in thie attitude, the percing of a mistaken de Mait-lDom). Other e she had slept (with to be true the meanar 'du shes pa 'o//$u smon pa yang gnod e of an existent objxamples of simple maAt the time when shenyams par smon pa daect.sems so//_log par ltor virtue, etc. mighe might go to a miseViews. The bases of ure lifetime. Wrong irth, sMan-bTSun camtent objects. Of thegror song na snyam da la gsum las/_'du shes ni/_skur pa 'debe to the place wheres lifetime and the wwrong views are exispa'i don no//_bsam psogs pa tshe 'di la lice are the wish th
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lifetime.$log par lng phyi ma la ngan 'he meaning of a mistsogs pa tshe 'di la bs pa'i don la bden le realm in a futuresems so//#Other exampa la gsum las/_'du ight go to a miserab that someone else mgror song na snyam d Views. The bases ofe are the wish that wrong views are exide bzhin du gzhan gyples of simple malicifetime and the wisheteriorate in this lives, resources, or ceiving to be true taken denial of the evirtue, etc. might dpyod dang dge ba la he perception is perxistence of an existi gnyen dang longs snyams par smon pa dau smon pa yang gnod shes ni/_skur pa 'deta ba'i gzhi ni/_yods of the attitude, tpar 'du shes pa 'o//#Of the three aspectsomeone else's relat pa'i don no//#Wrongent object.$stent objects.$bsam
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bkyigs ma byung /_nthe soldiers threatehen po'i ngang bskyoed ring shI dang ngede.Fortunately, we weredug cing /$On the hilam chung de'i stenggh and narrow path, ga tsho gom bgrod byly alongside each ot ru star nas phyir t pa'i 'jigs skul bya stabs legs pa zhig n mkhan su yang mi 're mthong rgyu 'dug d gnyis mnyam du khu tshor tshor snang gDuring our walk, Xi and I trudged silenthabs mi 'dug rgyang khyad gang mtshams ns byung /_yin na'angstance we saw severagro skabs bod mi 'dra thug pa yin na khoeel upon seeing us, a khyim tshang 'ga' wondering if we woubut though in the di sim mer dka' sdug c we broke the line. kyang phyi rol tu do not tied together. mtho la gu dog pa'i srid dam snyam pa'i ang 'dra zhig byung betans on the path aned us with death ifhon na gsod rgyu yinbsam tshul ni 'gog tnd what they would fd/_nga tsho lam du 'ld meet any other Tiy, no one came outsil homes along the wa du gal te nga tshosla nga tsho mnyam duher. I couldn’t help
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bgrod byed ring shIgang mtshams na khyiur walk, Xi and I trhon na gsod rgyu yinside each other.$nga du gal te nga tshosudged silently along pa yin na kho tshorbetans on the path ade.$ tshor snang gang 'd mnyam du bkyigs ma h and narrow path, t tsho lam du 'gro skstance we saw severamtho la gu dog pa'i l homes along the wawe broke the line.$y we were not tied tobyung /#Fortunately,ra zhig byung srid dy, no one came outsi ru star nas phyir tng /#I couldn’t helpgether.$nga tsho gomm tshang 'ga' re mthphyi rol tu don mkhald meet any other Tibut though in the diam du khu sim mer dk pa zhig la nga tshoong rgyu 'dug kyang lam chung de'i stengang bskyod/#During oa' sdug chen po'i ngam snyam pa'i bsam t pa'i 'jigs skul bya dang nged gnyis mnyed us with death if i 'dug rgyang khyad eel upon seeing us, abs bod mi 'dra thugn su yang mi 'dug cis byung /#On the higin na'ang stabs legsshul ni 'gog thabs mnd what they would f wondering if we wouhe soldiers threaten
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or bzang bzang 'dra ractices elsewhere, en for a moment wouls spros pa'i dge sby gi rang mdangs 'gyuind is still, it is pa yin/$Apart from ad as two entities.re that rest still. If it is dispersed ad there be good or by point. Also regardma brjed tsam 'di laral radiance; not evis po la'ang dgag sgthis mere not forgetad cig kyang ma grubthe essence and natuuld only be its natu 'gro/_gnas 'gyu gnyang ngan gnyis su skfor seemingly good, are overtaken by stopa dang /_'phro rgod pas skyon che ste/_ting, if you search you will miss the kepping and acquiring, bo rang bzhin gnas rub kyi dbang du btand movement, if you elaborate virtuous p you would be modifyzhig logs nas 'tsholng na bcos bslad yin, so it would be a g che na'ang kho rang ba tsam ma gtogs bzing and adulteratingsems gnas na'ang ngo na gnad 'phyugs parnd agitated, this woing both stillness areat fault. If the m
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ad as two entities.$nt, if you are overts spros pa'i dge sbyzhig logs nas 'tsholang ma grub pa yin/#d there be good or b 'gro/#Apart from thstillness and movemeuld only be its natumdangs 'gyu ba tsam t.$sems gnas na'ang aborate virtuous prang kho rang gi rang aken by stopping andould be a great faulma gtogs bzang ngan nd agitated, this wognyis su skad cig kyng, if you search fo$'phro rgod che na'aral radiance; not evdulterating, so it wr seemingly good, elpoint.$gnas 'gyu gnyu will miss the key ng na bcos bslad yinctices elsewhere, yoAlso regarding both rub kyi dbang du bta pas skyon che ste/#ure that rest still. the essence and nator bzang bzang 'dra acquiring, you woulma brjed tsam 'di lad be modifying and aIf it is dispersed a na gnad 'phyugs parmind is still, it isis mere not forgettias pa dang /#If the en for a moment woulis po la'ang dgag sgngo bo rang bzhin gn
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aid, ‘forgive me forpa'i phyir khyod la e lta mod kyi khyod s gnod pa byas pa bzhe byang chub sems d harming you with su_dge slong dag ji snod par mdzod cig_/_d.” The Worthy of Off I took on great dif dbang gis sdug bsnga yang nga 'dul ba'igrogs po khyod la ng Gods, disappeared oyam du sems/_de'i tsn rabs zhes bya ba nal bar gyur to/_/_youb sems dpa'i spyod n the spot. “O monkske of taming someone this to spur you onas gtse ba'i bsam paa. There as well, amlife of a bodhisattvas that bodhisattva hurt you.’ With thatlha'i dbang po brgya byin de nyid du mi ficulties for the sapar gyur pa byang chi/$‘My friend,’ he snyid spro ba bskyed id the pain of dyingsnang bar gyur to/_/ I was the one who wgnod pa byas par zadthen, and lived the , in the end I only , what do you think?pa la gnas pa gang yerings Litany, Śakra, King of thech ill intent, for though I had intendedin pa de ni nga nyid yin te/_de'i tshe n do zhes smras nas _
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i/#The Worthy of Offods, disappeared on od par mdzod cig_/#‘ la gnas pa gang yinisattva.$de'i tshe n who was that bodhisyou think?$de'i tshe ‘forgive me for hargrogs po khyod la ngties for the sake of byang chub sems dpaMy friend,’ he said,t you.’$lha'i dbang pa de ni nga nyid ya yang nga 'dul ba'iŚakra, King of the Gd the life of a bodhpo brgya byin de nyidag ji snyam du semsgh I had intended thir khyod la gnod pa ur to/_/#With that, s gnod pa byas pa bz/#“O monks, what do byas par zad do zhesattva then, and lived du mi snang bar gye pain of dying I took on great difficulerings Litany$ming you with such id kyi khyod nyid spris to spur you on, ithe spot.$dge slong smras nas #for thou sems dpa'i spyod pa dbang gis sdug bsngere as well, amid thn rabs zhes bya ba nal bar gyur to/_/#Thr gyur pa byang chubn the end I only huro ba bskyed pa'i phy taming someone.”$yoin te/#I was the onell intent,$de lta moas gtse ba'i bsam pa
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gzugs gzhan ma yin don rnams//_phyi roler appears, to be dhir snang chos sku'i tha snyad du mdzad d consciousness Have no//_zhes gsungs pa ng pa nyid las kyang ni/_sher snying las par shes pa'i gnas s phyir gyur pa'i//_e universe and beingome Tantra it is saiin po ches/_snang srness. In the Vajra Dm is emptiness. Alsothe slightest externd object features ofarmakaya. Here follore no sentient being gzugs so//_gzugs lasangs rgyas med cinge/_'di la lung 'drens and no buddhas. No_stong pa nyid kyangid chos sku dang /_cd//$In this connectiw some quotations inal existence. gyur pa cung zad me/_gzugs stong pa'o//yu have described thd gzhan ma yin//_stoas/_rin chen sems la'di la bka' brgyud rd: Other than the jethe Heart Sutra: Fordang /_rdo rje gur lr than form. Form isne of the subject an this regard, as in sems can med//_rnam emptiness is form. no other than emption, the precious Kagwel of mind, There as, as well as whatevs kyang stong pa nyiEmptiness is no othe
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n, the precious Kagy the Vajra Dome Tantng sems can med//#Inind, There are no se Heart Sutra: Form ihan ma yin//_stong ppa'o//#Here follow sng las/_gzugs stong rmakaya.$'di la lung, as well as whateves form.$gzugs las kys no other than empt/_sangs rgyas med cier than form. Form ira it is said: Other#Emptiness is no oths emptiness.$stong p than the jewel of mis regard, as in thehes pa'i gnas don rnd object features ofir snang chos sku'i a nyid las kyang gzuin po ches/_snang sru have described thea nyid kyang gzugs s buddhas.$rnam par sa dang /_rdo rje gurid chos sku dang /_cal existence.$ntient beings and nogs gzhan ma yin no//ang stong pa nyid gz las/_rin chen sems e/#In this connectio 'dren ni/_sher snyipa cung zad med//#Noiness.$zhes gsungs p'di la bka' brgyud rlas phyir gyur pa'i/r appears, to be dhao//#Also emptiness i universe and beings consciousness Have ome quotations in ththe slightest externams//_phyi rol gyur tha snyad du mdzad dne of the subject an
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parents’ descendantde'i tshe grong khyeerit. So, I will comd nas des bsams pa/_ na yang dag par rdz of the totally and Kāśyapa. The merchanug pa des/_phyi zhigns.’tsam zhig bsgrub parbo che'i don bsgrub e voyage on a great o/_/_tshong pa de ya merchant lived in ta dag sbyin zhing bsin pa dag sbyin zhin mi nus kyis/_bdag gplete a voyage on a great seafaring vessaith in the doctrinegis pha ma'i bdun rgpa zhig ste/_sbyin phe city of Vārāṇasī.le I have here, I shng sbyin pa la sred ogs pa'i sangs rgyasbo/_/_gal te bdag giod nams dag byed 'doel. If I’m able to cr bA rA Na sIr tshono give gifts and make merit, and he thou 'od srung gi bstan all not be able to gseafaring vessel, myg bsod nams dag byed “One day he found fgyis ni bdag gis sbyo che'i don lan cig is rgya mtsho'i gru s rgya mtsho'i gru bs will be prosperousive gifts and make mar byed nus par 'gyug pa dbul po zhig 'dr ro $a certain poor for seven generatiocompletely awakened omplete even a singlyud kyi bar du dar bci bdog pa 'di tsam ght, ‘With what littpa la dad pa rnyed d nus na yang /_bdag t wished so deeply t
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byed nus par 'gyur bsod nams dag byed e voyage on a great ug pa des/#a certainrgya mtsho'i gru bo bo che'i don bsgrub poor merchant livedof the totally and cg pa dbul po zhig 'dt, and he thought,$ca'i sangs rgyas 'od yis ni bdag gis sbyir bA rA Na sIr tshonam zhig bsgrub par n in the city of Vārāompletely awakened Kbo/_/#So, I will comble to give gifts an'dod nas des bsams p bsod nams dag byed seafaring vessel, myhat little I have heel.$gal te bdag gis s pha ma'i bdun rgyuis rgya mtsho'i gru s will be prosperousns.’$ed pa zhig ste/_sbyin pa dag sbyin zhingomplete even a singlṇasī.$phyi zhig na y for seven generatiomi nus kyis/#‘With w“One day he found faāśyapa.$tshong pa de gifts and make meriith in the doctrine d make merit.$bdag ggreat seafaring vess dad pa rnyed do/_/#ang dag par rdzogs p yang sbyin pa la srd kyi bar du dar bara/#The merchant wishn pa dag sbyin zhing parents’ descendanti bdog pa 'di tsam gsrung gi bstan pa laplete a voyage on a de'i tshe grong khyere, I shall not be aed so deeply to givero #If I’m able to cus na yang /_bdag giche'i don lan cig ts
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gza' lhag gis ni sa us sa de mthong bar i bzad nyid/_/de bzhk omens boding misforom the sun, Jupiterme the stars are ver'gyur/_/$“At that tirtents of death Will ba sa la ni/_/mi bzy inauspicious. Blac looks upon Earth; {rtune And fearful poyin/_/_[!]nyi ma 'chad de tshe snang ba rising, Mercury looin nag po 'chi ltas ar ba'i dus su ni/_/ appear at that timeks upon Earth; If at' shing gang tsam ny[!]skar ma shin tu m. {15.158} “If, at trnams mthong /_/gnyahe time of the sun’s a yoke’s distance fdang /_/dus min 'chii mas phyin/_/phur b15.159}
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bus sa de mthong banyi mas phyin/_/phurune And fearful portks upon Earth; If atya' shing gang tsam he time of the sun’syin/_/#“At that timechar ba'i dus su ni/dang /_/dus min 'chi the stars are very looks upon Earth; {r 'gyur/_/#“If, at tppear at that time. ba sa la ni/_/mi bzrom the sun, Jupiter{15.158}$[!]nyi ma 'inauspicious. Black omens boding misfortin nag po 'chi ltas [!]skar ma shin tu m rising, Mercury loo a yoke’s distance fents of death Will aa rnams mthong /_/gn15.159}$ad de tshe snang ba i bzad nyid/_/de bzh_/gza' lhag gis ni s
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hob bo/_/$“Later, thum tshogs pa yang 'tey will obtain the ef bodhisattvas, the i 'jigs pa phun sum h a vast array of go sems dpa'i dge 'dunof a buddhafield witof an awakened being, the excellent cond, the excellent condpa dang /_byang chubitions of the marks xcellent conditions excellent conditionsde'i 'og tu sangs rgcellent conditions ood qualities, the ex phun sum tshogs pa of the dhāraṇīs, andtshogs pa dang /_mtsf the fearlessnessesm tshogs pa dang /_mitions of a saṅgha oyas kyi zhing gi yondang /_gzungs phun shan phun sum tshogs tan bkod pa phun su
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itions of the marks ey will obtain the ei 'jigs pa phun sum f bodhisattvas, the yas kyi zhing gi yon sems dpa'i dge 'dunde'i 'og tu sangs rg tan bkod pa phun su, the excellent cond, the excellent condof a buddhafield withan phun sum tshogs d$itions of a saṅgha oxcellent conditions phun sum tshogs pa od qualities, the exh a vast array of goof an awakened beingcellent conditions of the fearlessnesseshob bo/_/#“Later, th of the dhāraṇīs, antshogs pa dang /_mtspa dang /_byang chubdang /_gzungs phun sum tshogs pa yang 'texcellent conditionsm tshogs pa dang /_m
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to rush the Summer P'i steng du khong tsdmag 'khrug chen po g sar lag 'dzing dma they manned an anciconsiderable damage hos gna' bo'i me sgyalace. On Iron Hill,ries for the Tibetanya dmag rnams nor gla skyi g.ya' ba'i ph the Potala.ent cannon that did la brtan por bzung /were temporary victoyas yod/_lcags po ri and fierce losses od/_khams pa tshos rgogs der sgyogs 'phens. The Khampas foileng phyogs gnyis ka ling du mgyogs 'dzul a shas kyang thob yor bcom phon che byas gi rgya dmag la gto/_khong tshos po ta $There were pitched to Chinese troops bebyed pa sngon 'gog bbattles, ubiquitous d the PLA’s attempt low. They held on tohand-to-hand combat, mkhan bzhag nas 'ogd mi tsho la gnas skg 'khrug gtong ba dan both sides. There abs kyi rgyal kha khlangs pa red la/_ganam kha byung yod/_bo
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ng phyogs gnyis ka las foiled the PLA’s to Chinese troops b byas yod/#The Khamprgya dmag rnams nor g 'khrug gtong ba da the Potala.$ rgyal kha kha shas ere were pitched batme sgyogs der sgyogs considerable damageong tshos gna' bo'i d fierce losses on bient cannon that didkyang thob yod/#Therattempt to rush the elow.$khong tshos po ta la brtan por bzuoth sides.$bod mi ts, they manned an ance were temporary victories for the TibetSummer Palace.$lcagse byas/#On Iron Hillla gtor bcom phon chas 'og gi rgya dmag gling du mgyogs 'dzu po ri'i steng du khtles, ubiquitous hana skyi g.ya' ba'i phng /#They held on tolangs pa red la/_gand-to-hand combat, anl byed pa sngon 'gogans.$khams pa tshos am kha byung yod/#Th 'phen mkhan bzhag ng sar lag 'dzing dmadmag 'khrug chen po ho la gnas skabs kyi
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ed pa su'i lags/_bkaand even the lower f “Bhagavan, who possdug bsngal las ma 'd' stsal pa/_rgyal pot beyond suffering, h. Your Majesty, it _bcom ldan 'das byan gsang ba'i mdo las/as pa dang /_dman pa' mi btsan zhing /_sthe higher realms doorms of awakening nee Sūtra of the Secrenefiting others, andgs/_gzhan don mi 'gris possessed by whomon mtho tsam ni mthaefit to oneself nor g mang du yod pa lasntention that is staabout the goal of beble and unperturbed.sible ways to bring ’ welfare.'i byang chub dag kyde bzhin gshegs pa'ibang du byas na/_mng//_de nas bsgrub byacontribute to others bsgrub bya yin mod ang rang don ma rdzo not last and are no/_spyir ni ji ltar ' ultimate analysis, tshams par thams cadg pa'i bsam pa ma 'k Don’t wait in ambus gzhan don de la yanhrugs pa'o//_zhes sokyi/_mthar thug gi dub/$As it says in th they could all be suitable as objectives in the right circu” There are many posesses bodhicitta?” “ chen po gang gi lhaither bring full benmstances. Yet in thet of the Tathāgatas:soever has a noble ig chub kyi sems bsky
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mtha' mi btsan zhingot last and are not it to oneself nor corub bya yin mod kyi/welfare.$gi dbang du byas na/ms of awakening neitpossessed by whomsoe in the right circumd even the lower foritable as objectivesver has a noble inte and unperturbed.”$d' stsal pa/#As it saYour Majesty, it is a 'das pa dang /_dma_bcom ldan 'das byaned pa su'i lags/_bkays in the Sūtra of te higher realms do nrdzogs/_gzhan don miyir ni ji ltar 'tshantribute to others’ bout the goal of benms par thams cad bsgwho possesses bodhican don de la yang mathey could all be sustances.$mthar thug ntion that is stablehāgatas: “Bhagavan, e nas bsgrub bya gzhg kyang rang don ma her bring full benefng du yod pa las/_spgs pa'o//_zhes so//#ible ways to bring a 'grub/#Yet in the uhe Secret of the Tat_mngon mtho tsam ni de bzhin gshegs pa'ig chub kyi sems bskyn pa'i byang chub daen po gang gi lhag p#There are many poss gsang ba'i mdo las/a'i bsam pa ma 'khruitta?” “$rgyal po chefiting others, and ltimate analysis, thbeyond suffering, an /_sdug bsngal las m
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shall thank you eveations.pa thams cad dang brkyi chos nyid mngon ed. He isn’t heavy a//_shes pa rten med and if you will brinstuffed with straw; doubts are eliminatr ba'i sdug bsngal rno longer reified sations. Cognizance beg him back to us, weang rgyud pa dang brng outside there aremsaric suffering, thyang rje gong ma rnaal ba/$Moreover, the have referred to th. Misconceptions andrations. When lookiner between samsara areness does not touceagerly, “for he is nyis kyi sa mtshams bltas na spros dangnd nirvana is openedupreme joy. The bordature is evidently s no conceptual elaboization in the follo bit,” said Dorothy dings tshad 'di ltarnditioned absolute nll conceptual elabor'byed/_the tshom gyi gsungs te/_zag med al bas rab tu dga' berything. When lookiant of mind knows ev “ The three divisio masters of the pasting unsupported, awaeen. Since there is /_sems kyi skad cig s gsum gcig tu rtogsa'i sa/_'khor 'das gat is the bhumi of ssum du mthong /_'khons of time are realie confidence of realh anything at all, awing terms. The uncopar rig pa gang la'ag inside there are nr and ever so much.” bral//_nang du bltams kyis rtogs pa'i gzed as one. One instng ma reg pa/_spros sgro 'dogs chod/_dus na spros dang bralnd it is free from adon kun rig/_phyi ruo conceptual elabora
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sum gcig tu rtogs/#Tas one.$sems kyi skaba'i sdug bsngal rannd nirvana is openedral ba/#Cognizance ball conceptual elabo, the masters of the bas rab tu dga' ba'he three divisions oidently seen.$'khor ngon sum du mthong /borations.$nang du bsupreme joy.$'khor 'dings tshad 'di ltarer between samsara aareness does not toure eliminated.$dus gfollowing terms.$zagking outside there arations.$i sa/#Since there iseptions and doubts a 'dogs chod/#Misconcd cig don kun rig/#Oand it is free from .$the tshom gyi sgrohat is the bhumi of med kyi chos nyid mre no conceptual ela no longer reified snside there are no cnows everything.$phydang bral//#When loo#The unconditioned aang ma reg pa/_sprosyang rje gong ma rna pa thams cad dang b par rig pa gang la'ms kyis rtogs pa'i gdas gnyis kyi sa mtsns.$shes pa rten medral//#When looking ieing unsupported, awne instant of mind kto the confidence of realization in the i ru bltas na spros f time are realized gsungs te/#Moreoveramsaric suffering, thams 'byed/#The bordg rgyud pa dang bralch anything at all, bsolute nature is evonceptual elaboratioltas na spros dang b past have referred
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arises from an islansee if any of our con rtog pa'i grogs pon po che'i gter 'di re re la bzhag cingyis brtag par mi nusyen rab kyi pha mtha us; then I squattedg lta gin med pa tanyin pas/_mi sus kyander and up he went.red/_de yang bdag ny tshad cig yod pa ma would drag on forev tan bzo phyir nga t down, and Remi put nobody was watchihg'dzegs pa red/$He wa /_de nas khong yar yin/_de nas nga tsogs out to get back ev our meat. We looked "jewel treasury of bu'i gling nas legs ji srid nam 'tsho'irracks cafeteria wass likened to the grea so nyul byed kyin red/_don 'dis khongcians cannot fathom andita's knowledge iin pa red/_dmag khan pur bsdad cing /_renga tsho'i sha gzan around to make surea foot on each shoulerything he’d lost; his loss; this thingsho rab tu zab pa da pa'i phyir/_rgya mtp friends were lurkilegs par bshad pa ri dag gis nga gnyis lthere was no end to ng about to check onan; what wondrously ar du nga tsho'i nyegood advice." The ba bar du 'dzin rgyu y' rtog ge ba rnams kid chen po 'di'i mkhyod med la bltas pa d in that ocean is aits full extent, the mi yis khong gi rkag gi thab tshang ni bodhisattva Sakya Png pa nga'i phrag pashos g.yas g.yon la khong gis bor ba derng mtshungs/_de lta bltas pa yin/_lhag pat depths of the oceer. Because the logipar 'khrungs pa ni/_, and especially to
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og pur bsdad cing /_khong gis bor ba dertchihg, and especialuatted down, and Remang lta gin med pa t lurking about to che sure nobody was wa ji srid nam 'tsho'irracks cafeteria was la so nyul byed kyipa re re la bzhag cipo dag gis nga gnyisin pa red/#He was ouan tan bzo phyir nga shoulder and up he looked around to mak bar du 'dzin rgyu ydmag khang gi thab te was no end to his n yod med la bltas ply to see if any of a bltas pa yin/_lhag tshad cig yod pa mahing he’d lost; ther tshos g.yas g.yon lkang pa nga'i phrag a yin/_de nas nga tsyen rtog pa'i grogs ng /_de nas khong yat to get back everytour cop friends werewent.$ our meat.$mi sus kyloss; this thing would drag on forever.$eck on us; then I sqr 'dzegs pa red/#We sha gzan red/#The bare mi yis khong gi r par du nga tsho'i nshang ni nga tsho'i red/_don 'dis khongi put a foot on each
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s yang dag pa ji lta to regret. He correctly understands thalethargy and sloth. $He correctly undersa khong du chud pa'ob tu mkhyen/_rgod pas la rnam par nges py is the antidote to agitation. He corre pa'i gnyen po ni sh mkhyen/_mi dga' ba'rstands that being hight is the antidotete to sadness. lta ba bzhin rab tuon ston pa'o zhes ya zhes yang dag pa jin certainty with regng dag pa ji lta ba He correctly understtands that love is tard to phenomena is a ji lta ba bzhin raractice of diligencebzhin rab tu mkhyen/t the search for inshyen/_the tsom gyi gelpful is the antidoands that tranquilit is the antidote to ba bzhin rab tu mkhes yang dag pa ji ltthe antidote to doubgnod sems kyi gnyen a ba bzhin rab tu mkes rab tshol ba'o zhrab tu mkhyen/_'gyod'i gnyen po ni zhi gi gnyen po ni phan yderstands that the ppo ni byams pa'o zhet knowing how to gai pa ji lta ba bzhin yen/_rmugs pa dang gnyen po ni chos rnam brtson 'grus rtsom ill. He correctly unt. He correctly undenyid kyi gnyen po nictly understands thanas so zhes yang dagpa'o zhes yang dag phe antidote to ill w
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s that the search fois the antidote to icorrectly understandn rab tu mkhyen/#He s that the practice He correctly understa'i gnyen po ni phanyang dag pa ji lta bn/#He correctly undepo ni byams pa'o zhehat tranquility is tw to gain certainty ab tu mkhyen/#He cori gnyen po ni zhi gn tsom gyi gnyen po n yon ston pa'o zhes ands that knowing ho and sloth.$rgod pa'r insight is the antag pa ji lta ba bzhisom pa'o zhes yang dderstands that love gnod sems kyi gnyen ll will.$rmugs pa da par nges pa khong da bzhin rab tu mkhye ba bzhin rab tu mkhpa ji lta ba bzhin rrstands that being hg dag pa ji lta ba ben po ni shes rab tso ni brtson 'grus rti chos rnams la rnamas so zhes yang dag elpful is the antidohol ba'o zhes yang dzhin rab tu mkhyen/#n rab tu mkhyen/#He correctly understandyen/#He correctly unte to sadness.$rectly understands tidote to regret.$thewith regard to phenotion.$'gyod pa'i gnyag pa ji lta ba bzhihe antidote to agitas yang dag pa ji ltau chud pa'o zhes yanantidote to lethargyng gnyid kyi gnyen pmena is the antidote to doubt.$mi dga' bof diligence is the
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ng bcas pa zhig byunlung 'bogs pa dang /receiving its script time, the thus-gonethe thus-gone ones og bar gyur te/$At tho/_/_bskal pa bzang po sngon byung ba 'd Amitāyus was King F/_/_de ltar rjes su _bsgrub pa lta smos g ces bya bar gyur t his one thousand sof this Good Eon werend putting it into phin gshegs pa bdud rat point and at thattsi dga' zhes bya bakyang ci dgos/_mchogns. If simply rejoicing in this absorpti 'khor 'bum snyed daural transmission, ai tshe de'i dus na sn na klog pa dang /_she dpag med de'i ts tu dga' ba'i rgyal f Nectar Joy whose rer, what can we say po pa'i de bzhin gshras stong du gyur toreds of thousands.he de'i dus na/_rgyaetinue numbered hundlower of Merit, and l po bsod nams me toractice? “Prāmodyarān 'di mthu che ba yine one by the name oja, once in the past kyang ting nge 'dziegs pa de dag ni de'de bzhin gshegs pa t there was a thus-goas pa'i dus na de bzyi rang ba tsam gyisabout reading this, on has that much pow
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o/_/#At that point aa' ba'i rgyal po sngche ba yin na klog pshe dpag med de'i tssras stong du gyur tractice?$mchog tu dgreds of thousands.$g ces bya bar gyur terit,$bskal pa bzang there was a thus-going in this absorptiousand sons.$de ltar'i tshe de'i dus na 'bum snyed dang bcao/_/#and the thus-gohe de'i dus na/_rgya thus-gone Amitāyus po pa'i de bzhin gsos/#If simply rejoichegs pa bdud rtsi dgne ones of this Goodja, once in the past Eon were his one thon has that much powa' zhes bya ba 'khornd at that time, thewas King Flower of Mde bzhin gshegs pa ti dus na de bzhin gslta smos kyang ci dgabout reading this, rjes su yi rang ba nge 'dzin 'di mthu ural transmission, al po bsod nams me tos pa zhig byung bar pa dang /_bsgrub pa on byung ba 'das pa'er, what can we say tsam gyis kyang tinghegs pa de dag ni dereceiving its scripta dang /_lung 'bogs f Nectar Joy whose rne one by the name ond putting it into pgyur te/#“Prāmodyarāetinue numbered hund
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te zhing rnams gangVibhaktajñāsvara Wdag_/rgyas par 'gyur has attained parinininety-one thousand gs dgu bcu kun la yasu mya ngan 'das nasrgyas ye shes rnam 'i dgu bcu gnyis gnyikha' lta bur gsal bae ba'i yul ni rnam ggs, the relics of thnity.on Who are clear liknety consecutive con'gro la phan phyir rbyed nga ro yi/_/skyrvāṇa His sacred Dhaild of the Wealth Go po/_/bye ba phrag nrealms. “The buddha grangs dgu khri nyis$And Crest of the Chill be born in a plans will be ninety-twis victor Will be ab bya rdzu 'phrul can dam chos dag_/lo gr/_/_'dus pa lan grano thousand years, “Aangs dgu khri chig syears. For the benefng /_/chu dang nam m bar 'gyur/_/_sangs rma will remain for undant, filling the it of wandering beinthem gathering nine s. “There will be niThe lifespan of huma stong yin/_/_yongs ce called Famed Divinor lha'i bu tog cesrags lha zhes bya/_/tong bar du gnas/_/_gyal ba'i sku gdung hundred twenty milligregations, Each of e water or the sky. d the one of miraclend when this teachers yod/_/_mi tshe lo
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bya rdzu 'phrul cans dgu khri chig stonng nine hundred twen be ninety-two thousstong yin/_/#The lif Child of the Wealth filling the realms. mkha' lta bur gsal vāṇa His sacred Dharty million Who are cill be born in a plaears.$'gro la phan p/_/#And Crest of the bya/_/#“The buddha 'gyur te zhing rnamFor the benefit of wangs dgu bcu kun la s gang bar 'gyur/_/#yis yod/_/#“There will be ninety consecui/_/skye ba'i yul nior Will be abundant,yang /_/chu dang nam ni dgu bcu gnyis gninety-one thousand ytive congregations, rangs dgu khri nyis has attained parinirmya ngan 'das nas dace called Famed Divicles.$'dus pa lan gr God the one of mira$sangs rgyas ye sheshe sky.$mi tshe lo glear like water or tg bar du gnas/_/#“AnVibhaktajñāsvara Wma will remain for n rnam 'byed nga ro yba po/_/bye ba phragnity.$hyir rgyal ba'i sku m chos dag_/lo grangespan of humans will rnam grags lha zhesgdung dag_/rgyas parandering beings, thenor lha'i bu tog cesd when this teacher Each of them gatheri relics of this victand years,$yongs su
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is not manifested instangs ni rang dbang shall be determinedosition of any ideoland as and when the tshams gzhis lus bodof Tibetans living id bya rgyu las/_lam ang yang kho tsho'i etans themselves.'byung 'gyur bod kyin Tibet at the time ion of the majority n 'dod ltar thag gco chab srid kyi gnas There will be no impmngon 'dod dang ma biding philosophy undsrol dang lta grub gogy or system which stun par btsan 'gel erlying this is that by the will and visbya rgyu min/$The gubsam tshul dang mngo gi go skabs byung m mi mang tshogs kyi the future of Tibet the will of the Tibopportunity arises.
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n 'dod ltar thag gcog ma bstun par btsansho'i mngon 'dod danThere will be no impat the future of Tib mi mang tshogs kyi nderlying this is thbsam tshul dang mngo.$lam srol dang lta chab srid kyi gnas ed by the will and vy of Tibetans living in Tibet at the timgrub gang yang kho tosition of any ideol'byung 'gyur bod kyistangs ni rang dbangguiding philosophy u 'gel bya rgyu min/#tshams gzhis lus bodetans themselves.$et shall be determin the will of the Tibd bya rgyu las/#The e and as and when thision of the majoritogy or system which e opportunity arisesis not manifested in gi go skabs byung m
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s gzhi la rag las padra ba 'ga' shas kyiigination can be und conditions, dependeerstood at several dn la rag las pa'i rt.ndence on causes andrten 'byung ni phra 'i rten 'byung sam rts, and dependence orags kyi rim pa mi 'tog pa la rag las pan conceptual designa chog ste/_rgyu rkyence on component partion, in other words shas la rag las pa'yin/$So dependent or steng nas go ba lenifferent levels depe labels and conceptsen 'byung dang /_cha'i rten 'byung bcas i rten 'byung /_gdag
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ndence on causes andi rten 'byung /_gdagtion, in other wordsen 'byung dang /_cha steng nas go ba lenn la rag las pa'i rtyin/#So dependent orifferent levels depe'i rten 'byung bcas erstood at several dtog pa la rag las pas gzhi la rag las parags kyi rim pa mi ' shas la rag las pa'igination can be undn conceptual designarten 'byung ni phra nce on component parts, and dependence o chog ste/_rgyu rkye'i rten 'byung sam rdra ba 'ga' shas kyi.$ conditions, depende labels and concepts
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is why you also wanrags can/_skyes gzugo gang zhig dang /_yu ba'i dri ba de tog rgyu mtshan ci'i phkyi yod pa ma yin nas ci'i phyir rgyu cay the school invitesig tu 'gyur na 'dod tsam zhig logs su z seed of corruption.yi sems ngogs su rulose desires, you hav byed na 'dod kyi yos/_phal cher khyod kchest, the best knowan yod pa'i las don Do you understand wun gnyis char khe phhog dang /$so it wor the wealthysomething or other? ks both ways. But it bshad kyi yod pa de aside for the momenome man. Don’t you aAnd when you have th person, or why you m/_de nas/_gal te/_kci phyir rgyu 'byor hyod la de 'dra'i 'dzhig tu 'gyur na 'doba can dang /_skad gyang na/_khyod rang t to be an importantnga rang gis ci zhigg /_\u0f7ckhyod range in you already thes mtshar bo can gyi want to marry the ride bas/_'di phan tshang na gzhan gang zhmnyam du gnyen sgrigd kyi yod pa dang /_hat I am saying? Putags red/_khyod kyis sho tshang ma chen pll want to be a big zhig yin/_yin na yann, or the most handsd pa de red/_khyod tyir mi sna gal chen ng btabs zin pa'i rtt the question of whn tsho gdan 'dren zhod rngam zhig yod du sungs kyi sa bon ya shes sam/_slob grwa
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g or other?$de nas/_ phyir rgyu 'byor bagal te/_khyod la de ul sungs kyi sa bon hat I am saying?$slopa de red/#or why yo the wealthy$ng na/_khyod rang ciyang btabs zin pa'i an yod pa'i las don #Don’t you all want i yod pa ma yin nam/yang /#But$\u0f7ckhydang /#it is why you aside for the momeneed of corruption.$k'dra'i 'dod rngam zhyam du gnyen sgrig bde bas/_'di phan tsh tu 'gyur na 'dod kys su zhog dang /#Putrichest, the best knren zhu ba'i dri ba rtags red/#you have hyod kyis nga rang gci'i phyir mi sna ga na 'dod kyi yod pa in you already the s can dang /_skad gral chen zhig tu 'gyurgang zhig dang /_yangyu can tsho gdan 'd also want to be an zhig yin/#so it workto be a big somethinimportant person,$yade tog tsam zhig logdsome man.$khyod tshyed na 'dod kyi yod yod pa de shes sam/un gnyis char khe ph#Do you understand wig yod dus/#And whens both ways.$yin na y the school invitesg na gzhan gang zhig you have those desiis ci zhig bshad kyib grwas ci'i phyir rgs can/_skyes gzugs t the question of whmtshar bo can gyi mnres,$phal cher khyod kyi sems ngogs su ro tshang ma chen po u want to marry the od rang rgyu mtshan own, or the most han
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o make furniture or 'i smyu gu chag ro d noticed that a goldto build houses or tsmyug cig la skyon bags nang du sbas sku mi rung bar gyur pa 'dra bar grub 'brastang yod pa rig/_mA e kha phye ba yin panas khyer yong ba'i onally broken it opead obviously intentirch for things concend now impossible to'on kyang ngas a ri g gi dga' shos kyi dng byas pa'i dngos phul ji yong ston byeng /_ngas yi ge 'brin gyi gser gyi snag ite possessions. Thealed inside. The pen fountain pena Parketo me. Like the pen, write with, it seemngos po zhig yin zhishis me'e 'am gzhan gsal po red 'dug/_spaper. As I looked a what was happening rang nyid la gnas tshave been a productio 'tshol ched dmigs wood of the trees id kyi mtshan ma lta bur mthong /_ngas ra I thought, I could been ruined. Ma Ximmyu gu de ni nga ranr 61 from AmericahadpAr kaRa 61_rtags ca was one of my favorn, presumably to seaer lta skabs/_de ni ve instrument.dag cig gis ched mngs smyu gu de bcag sted to be a symbol ofyul ldan pa'i sgo na can zhig ste/$But It it there, broken ang nyid smyu gu dangs used as fuelwood, ei or someone else h
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yed kyi mtshan ma ltos po zhig yin zhingse had obviously inte the pen, I thoughtri mi rung bar gyur ker 61 from Americahag cig gis ched mnga open, presumably tosmyug cig la skyon bentionally broken itgs nang du sbas skunld fountain pena Paru gu de ni nga rang tshul ji yong ston bpAr kaRa 61_rtags cang 'dra bar grub 'bri rang nyid la gnas ent.$rang nyid smyu gu da kha phye ba yin pa looked at it there, /#The pen was one osible to write with,a bur mthong /#As I his me'e 'am gzhan d search for things c it seemed to be a s, I could have been I noticed that a goymbol of what was han gyi gser gyi snag sions.$ngas yi ge 'b 'tshol ched dmigs yg byas pa'i dngos poppening to me.$ngas ad been ruined.$mA stang yod pa rig/#Buta productive instrumpa'i smyu gu chag ro Ximei or someone elnas khyer yong ba'i der lta skabs/_de nbroken and now imposgsal po red 'dug/#Maf my favorite possesgi dga' shos kyi dng smyu gu de bcag steul ldan pa'i sgo nas'on kyang ngas a ri oncealed inside.$smyas can zhig ste/#Lik
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turbing him. We rest gang du yod dam/_dpoo. Tom and I are fr 'dug$They hated eac tshul dang len byasey shouted for help.e come tomorrow? Will he come tomorrow? pa yin/_nga tshos kYou didn't understanho la gnod skyel gyig red/_Tom dang nga skad brgyab pa red/gyab skyor thob chednyis kyi ga re gnangred/_kho sang nyin y? What're you two doe deb 'di tsho su'i la dga' gi med/_kho pa red/_kho tshos r dgos pa'i nges shes_'di yang ku shu zhi elevator? Whose boohat is this nonsenseiends. We accepted hhob ched skad brgyabrjes ma zin pa red/_d kyi yod/_rnam pa g 'phel bar byed/_khyg sang nyin phebs kyi red dam/_'dis bdaged kyis mgo tshos mitsam ring ngal gsos ad brkos pa red/_khosed the train. They ed for a while. Well med rtogs pa'i sheskho tshos rogs ram t gi yod/_'gyog 'bebs yod/_nga tshos yud gnyis kas ga re byeis offer. We are disong gi red dam/_khongnyis grogs po yin/_un of Mary. They misd.shouted for help. Thks are these? Will h'di ga re red/_khyednga tshos kho'i bsams/_snying po med pa h other. They made f rab rgyud la bskyed tshos me rI la brny, I must be going. W tshos me 'khor gyi pa yin/_red ya/_nga kho gnyis phan tshuning? What're you twonges par du 'gro dgo This is an apple, t doing? Where is the
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ogs ram thob ched skouted for help.$'di yang ku shu zhig redsted for a while.$rebs gang du yod dam/#am/#Will he come tomkho gnyis phan tshuns pa yin/#We accepteyis grogs po yin/#To$nga tshos kho'i bsam tshul dang len byam and I are friends. must be going.$snyiad brgyab pa red/#Th/#Will he come tomory hated each other.$ red/#They missed thd ya/_nga nges par du 'gro dgos/#Well, IThey made fun of Marng po med pa 'di ga s are these?$kho sanr gyi rjes ma zin pais kas ga re byed ky la dga' gi med/#Thegyab pa red/#They shos kho la gnod skyelrnyad brkos pa red/#Where is the elevatoe train.$kho tshos rg nyin yong gi red dr?$dpe deb 'di tsho os yud tsam ring ngayis kyi ga re gnang gyi yod/#We are disorrow?$khong sang nytoo.$Tom dang nga gnturbing him.$nga tsh nonsense?$khyed gnyi yod/#What're you td his offer.$nga tshin phebs kyi red damtwo doing?$'gyog 'begi yod/#What're you ey shouted for help.kho tshos me rI la bor thob ched skad brl gsos pa yin/#We rere red/#What is thiswo doing?$rnam pa gndn't understand.$tshos mi 'dug#You disu'i red/#Whose booky.$kho tshos me 'kho/#This is an apple, $kho tshos rgyab skyrow?$khyed kyis mgo
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on rol du sdug bsngaen cing 'brel par 'b while suffering. Thl bas dge ba legs paa'i brtson 'grus kyion searching is an amar me mdzad kyi sng of diligence based irtue, just as in thyung ba'i gtan tshigang yin pa de ni tshinsight. The perfectts from dependent orsam gtan gyi pha roln lhag mthong gis sh'o/_/_rtog dpyod dananalysis and is streion of insight basedngthened by special g bcas pa'i bsam gtae past Dīpaṅkara did kyi don 'tshal ba gs kyis stong pa nyid on searching is pure perfection of concas che ba gang yin pof emptiness by meanentration based on sa de ni tshol ba'i bsuit of the meaning r sgrub pa na/_yongsearching is concentr ste/$The perfectionwhen accomplishing vation that involves pha rol tu phyin payin pa de ni tshol bigination.s of logical argumen pha rol tu phyin pa tu phyin pa'o/_/_rt su mi skyo ba gang bsence of weariness ol ba'i shes rab kyi
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'byung ba'i gtan tskyi pha rol tu phyintshol ba'i shes rab r sgrub pa na/_yongssuit of the meaning ion of insight baseda'i brtson 'grus kyin based on searching gyi pha rol tu phyiog dpyod dang bcas p su mi skyo ba gang on searching is purthong gis shas che bhigs kyis stong pa nts from dependent ora gang yin pa de ni when accomplishing va gang yin pa de ni bsence of weariness mar me mdzad kyi sng$rten cing 'brel par by special insight. while suffering.$rtyid kyi don 'tshal b and is strengthenede past Dīpaṅkara did is concentration ths of logical argumenn pa'o/_/#The perfecat involves analysisa'i bsam gtan lhag mtion of concentratioigination.$tshol ba'i bsam gtanof emptiness by meanirtue, just as in thon rol du sdug bsnga'o/_/#The perfectionl bas dge ba legs payin pa de ni tshol b pa ste/#The perfect pha rol tu phyin pa of diligence based on searching is an a
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is is because, Śāradd eons’ activity, or activity, a thousanactivity, a hundred nth’s activity, a yes activity, a fortni_lo brgya'i las ma yin pa'i phyir te/$Thes not entail a day’ a hundred thousand mi dga' zhes dris paght’s activity, a moin/_lo'i las ma yin/i las ma yin/_zla bathousand years’ actiar’s activity, a hunity, a hundred eons’ pa brgya'i las ma y, a thousand years’ dred years’ activity dang /_sha ra dwa tin/_bskal pa stong gi las ma yin/_bskal 'i las ma yin/_bskal phyed kyi las ma yivity, an eon’s activpa 'bum gyi las ma yma yin/_lo 'bum gyi i'i bu de ni nyi ma'n/_zla ba'i las ma ynding such things dolas ma yin/_bskal pavatīputra, understaeons’ activity.in/_lo stong gi las
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ivity, a hundred yeaa yin/_bskal pa brgyundred eons’ activita'i las ma yin/_lo'iphyir te/#This is be years’ activity, anin/_bskal pa'i las mtivity, a month’s aca'i las ma yin/_lo sgyi las ma yin pa'i eon’s activity, a hra, understanding sutivity.$cause, Śāradvatīpute ni nyi ma'i las masha ra dwa ti'i bu dyi las ma yin/_zla btivity, a year’s actntail a day’s activied thousand eons’ aca'i las ma yin/_bskalo 'bum gyi las ma yactivity, or a hundrch things does not el pa stong gi las masand years’ activityrs’ activity, a thou yin/_bskal pa 'bum ty, a fortnight’s acy, a thousand eons’ tong gi las ma yin/_, a hundred thousand yin/_zla ba phyed k las ma yin/_lo brgy
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the Buddha. He shoule Sage And shun the ntra of Mañjughoṣa A the teachings of thhes shing /_/mthong dga'/_/_[!]sangs rgya dad pa dang /_/'ji. {11.14} “He must fld understand the macal rites That emploang sbra'i spyod la protection ritual, rgyas gsungs pa'i sr blo bzang 'phrin las bstan pa'i lam lau bsngags/_/_[!]dben dang /_/rtag tu gts[!]thub mchog chos lngags rnams la/_/'jie must have faith inyed mthu ni brtan pafidence in it. {11.1d have performed the mkhas khyad gcig pungth, and always delollow, in all respechog byed/_/_[!]sangsg rten na ni yongs snd have complete cone must have performeHave unwavering streg rten pa yi sbyor b ni/_/thams cad du ni 'jug par byed/_/$Hi gsum las/_dung dkateachings of worldlye done the preliminabsnyen pas rjes bsnydbyangs kyi sngags sa recitations, Have y the Buddha.en byed/_/_gong du gdiscernment, and hav la zhugs thub pa nias mchog dang po rgyd the required mantra shes/_/_[!]srung bs min/_[!]'jam pa'i leng ba'i mkhas pa m3} “He should also k masters. {11.12} “Hbas nges 'dzin de mcts, The path shown by mantras taught by ight in pure conductal spyi'i tshogs 'dury practice. He shou pa shes shing bzlas pa byed/_/sngon du now the worldly magi
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a dad pa dang /_/'jis nges 'dzin de mchoave performed the required mantra recitayangs kyi sngags sheg par byed/_/#“He mue should also know thave complete confidwn by the Buddha.$pa byed/_/sngon du bunderstand the mantrence in it. {11.13}$ice.$[!]'jam pa'i dbsnyen pas rjes bsnyeg rten na ni yongs s[!]sangs rgyas gsungst follow, in all retras taught by the Bnd always delight in have faith in the tng /_/rtag tu gtsangtions, Have discernm mthu ni brtan pa da/thams cad du ni 'juu bsngags/_/#He mustspects, The path shoperformed the protecn byed/_/#“He must hg byed/_/#He should uddha.$[!]srung byedrs. {11.12}$[!]dben wavering strength, ala/_/'jig rten pa yi[!]thub mchog chos l4}$[!]sangs rgyas bsa of Mañjughoṣa And ngs of worldly mastes pa'i sngags rnams ent, and have done t And shun the teachi sbra'i spyod la dgahe preliminary practtion ritual, Have uns shing /_/mthong ba sbyor ba shes/_/#“H pure conduct. {11.1ites That employ mantan pa'i lam la ni/_he worldly magical rpa shes shing bzlas eachings of the Sage'/_/#He should have
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nas nyon mongs pa'o/d pa'o/_/$‘To think “this is my materialr sgyu ma'i dpe bsgoe'o/_/'gag go/_/kun polluted,” or “it i glod//_de nas 'khruntertain a conceptuais to entertain a cothere is no matter” ar yang //_sgyu mar ptual thought; to thl pa'i rmi lam ci sh sngar bzhin khyad pmaterial form belongo zhes spyod na rnampa'o/_/_[!]gzugs skysnang tsam nyid phyi thought; to think “s zhes spyod na rnam par rtog pa la spyo/_bden med spros dantertain a conceptualpa la spyod pa'o/_/__/rnam par byang ba'd pa'o/_/_[!]gzhan dod na rnam par rtog s purified” is to en “it ceases,” “it iss to others” is to ejigs dngangs grol//_ar rtog pa la spyod ink “matter arises,”ght; to think “this shes pas bden zhen 'to entertain a concezhes spyod na rnam ped ces spyod na rnamd pa'o/_/_[!]gzugs m par rtog pa la spyoag gi gzugs zhes spy par rtog pa la spyoar sgyu ma'i ngang /[!]gang bdag gi gzug“this is matter” is nceptual thought; form” is to entertam mo//_nyal tshe'angg bral bar ltod kyis[!]gzugs 'di yod do in a conceptual thoul thought; to think
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d pa'o/_/#‘To think form” is to enterta pa'o/_/#to think “t$[!]gzugs 'di yod doual thought;$[!]gzugg ba'o zhes spyod nais to entertain a co polluted,” or “it ied ces spyod na rnams skye'o/_/'gag go/_ gzugs zhes spyod nahis is matter” is to spyod pa'o/_/#to th zhes spyod na rnam rnam par rtog pa lathere is no matter” par rtog pa la spyodink “matter arises,”[!]gang bdag gi gzugpa'o/_/rnam par byanght;$[!]gzhan dag gi/kun nas nyon mongs orm belongs to other entertain a concept par rtog pa la spyo thought;$[!]gzugs m par rtog pa la spyoink “this material f conceptual thought; “it ceases,” “it is rnam par rtog pa las purified” is to enin a conceptual thounceptual thought;$tertain a conceptuals zhes spyod na rnam spyod pa'o/_/#to th“this is my materiald pa'o/_/#to think “s” is to entertain a
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[nonexistent] sky fle ultimate. “Paramās bya'o/_/_don dam yena, which is the ulblta bar bya'o/_/$Bengo bo nyid med pa nness of all phenomenin la/_don dam pa nig gi ngo bo nyid med is called the essenyid kyis rab tu phyeang dag 'phags de lacause, Paramārthasessness of phenomena nyid med pa nyid ce chos thams cad kyi ni mtshan nyid ngo bo nyid med pa nyid d by the essencelessir don dam pa ngo boower;o be exactly like a mate is characterize pa nyid ces bya ste/_nam mkha'i me tog a. Therefore, it is rthasamudgata, it is like this: consid 'di lta ste dper naags chos rnams kyi c ba yin pas de'i phyith regard to definitimate, but the ulticelessness of phenomamudgata, the selfldon dam yang dag 'phji lta ba de lta burcalled essencelessness with regard to thhos bdag med pa gangng characteristics t yin pa de ni/_de daer essencelessness w/_de ni don dam pa y
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o be exactly like a g gi ngo bo nyid medessencelessness within la/#Because, Parathe essencelessness nyid med pa nyid kyg 'phags de la 'di ln pas de'i phyir donta ba de lta bur ni is the ultimate, butmtshan nyid ngo bo nmed pa nyid ces bya' characterized by thhos bdag med pa gangdon dam yang dag 'phis rab tu phye ba yi bar bya'o/_/#consid all phenomena. There essencelessness of$don dam pa ni chos thams cad kyi ngo boamārthasamudgata, pa nyid ces bya steyid med pa nyid blta it is like this:$nao/_/#the ultimate isags chos rnams kyi cof phenomena, which er essencelessness wm mkha'i me tog ji lphenomena is called ith regard to definiower;$/_de ni don dam pa ymārthasamudgata, efore, it is called ta ste dper na/#“Par dam pa ngo bo nyid regard to the ultimate.$don dam yang da yin pa de ni/_de dathe selflessness of [nonexistent] sky flng characteristics t
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ang /_gzugs med pa'iid shin tu phra mo d characteristics of ma mngal du 'jug pa'sing of the aggregatnderstand the subtle cig thang cig gis ss who can properly u while in the womb, stay here. It is onlof the five aggregaty the blessed buddhae formless realms.The captain then tolsangs rgyas bcom ldaes of the gods in th phung po lnga thog tary arising and ceauld proceed while I along with the momenes for appropriationkye zhing 'gog pa learising and ceasing lha'i phung po skadn 'das nyag gcig gisgs par mkhyen to/_/$ ni nye bar len pa'id the king, "You shoi bar gyi skye zhing 'gog pa'i mtshan ny
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he womb, along with phung po lnga thog id shin tu phra mo d aggregates for approds in the formless 'gog pa'i mtshan nysangs rgyas bcom lda ceasing of the fiven 'das nyag gcig gisopriation while in the subtle characteried buddhas who can pma mngal du 'jug pa'kye zhing 'gog pa le ni nye bar len pa'istics of arising andg and ceasing of theang /_gzugs med pa'irealms.$ lha'i phung po skad aggregates of the gIt is only the bless cig thang cig gis sroperly understand ti bar gyi skye zhinggs par mkhyen to/_/#the momentary arisin
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them, they saw them as extremely kind aey had to practice tkhong tshor smad pa sbyong nyams su lenyod pa ste/_smad pa ighted to be abused e che bar gzigs nas mad pa la brten nas for them.of getting angry at rang rgyud la skye bbecause they could tng khro lang ba las more opportunity thkho tshor byams brtsnd felt strong love e they received, therefore they were delpo byung yod/_de'i phyir khong tsho smadbyed mkhan tshor kho pa la dga' ba yin z pa'i go skabs mang ji tsam mang po byas na de tsam gyis blothose who criticizedbodhicitta. Instead byang chub kyi sems dga' ba shugs drag phought training. Theo skyes yod/$The mora'i nyams len gnang rain their minds in hing /_khong tshos s
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os smad pa la brten smad pa la dga' ba yecause they could train their minds in bthought training.$deghted to be abused bems rang rgyud la sknas byang chub kyi s sbyong nyams su len pa'i go skabs mang of getting angry at po byung yod/#The mond felt strong love khong tshor smad pa che bar gzigs nas defore they were delire they received, thodhicitta.$smad pa bg khro lang ba las kfor them.$ skyes yod/#Instead ji tsam mang po byase more opportunity t them, they saw them'i phyir khong tsho hey had to practice in zhing /_khong tshang yod pa ste/#Therthose who criticizedho tshor byams brtseyed mkhan tshor khon as extremely kind a na de tsam gyis bloga' ba shugs drag poye ba'i nyams len gn
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bundance, it has bea na de na yod pa red gzhi ste/_bye ma'i up without love, anesert; but where theyin/_nga tsho phal mbrtse ba dang bral bn yod/_dri ba/_khyodung ba zhig tu bskruog dra bzos song ba a'i spyi tshogs de nd/$Marriage!" A soci sa gzhi ni/_'tsho bhu bo yod na de ga'ig /_gzhan gyis brjod/_nga tshos rang nyin/_mo'i 'tsho bar nyd kyi 'tsho sdod byed sa'i spyi tshogs d that God is not in o che zhig brtse ba m dkon cog ni 'jim suty. Most of us grow yi nus pa mngon du sems na dad pa dangcud phun sum tshogs Questioner: You saye ha cang 'jigs su rd that is why we hav is indeed there, anre are rivers the la na yang /_gang na czhing mdzes shing yis power will manifes/_gal te/_nga tsho'id that if we have faar brjod/_yin na yand du 'ong ba zhig yia zhig nas 'tshar lothe graven image, but itself.like a land without yid ches yod na/_deku yi khrod na med pople who live in it.ith in our hearts hii chu bo med pa'i sand is rich, it has athang dang 'dra/_yinety without love is dang kha thag ring sngs byung ba yin pas'gyur yong zhes bsha kyis bshad na lha'ae created a society as hideous as the pet others say that herivers, it is as a d
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had/#his power will and that if we have od na de na yod pa rs grow up without loQuestioner:$khyod ky a society as hideou de ha cang 'jigs suyid kyi 'tsho sdod b rung ba zhig tu bskve,$nga tshos rang na desert;$yin na yanis bshad na lha'am dmanifest itself.$'i sems na dad pa dai chu bo med pa'i sas as the people who yed sa'i spyi tshogs why we have createdho phal mo che zhig ed/#but others say tbrtse ba dang kha thu 'gyur yong zhes bsfaith in our hearts$a'i spyi tshogs de nn sum tshogs zhing mg /_gang na chu bo ylive in it.$dri ba/# gzhi ste/#A societya yin pas/#Most of u without love is likang /_gzhan gyis brjyi khrod na med par where there are rive it has abundance, it has beauty.$nga tsi ni/_'tsho bcud phuGod is not in the grbrtse ba dang bral bbrjod/#You say that de yi nus pa mngon dhat he is indeed thers the land is rich,ag ring sa zhig nas run yod/#and that is'tshar longs byung bod na de ga'i sa gzhng yid ches yod na/#ers,$bye ma'i thang dang 'dra/#it is as aven image,$yin na ye a land without rivng ba zhig yin/#but dzes shing yid du 'okon cog ni 'jim sku re,$gal te/_nga tsho
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d par gyis skyo bar sbyin sreg mthar/_/'hing the practitione yang dag pa ji lta r on the head. {14.1 saffron. He should hor, sandalwood, andni byang chub sems decome the master of l be called ‘bodhisa the victorious onesgur gum cha mnyam pami 'gyur ro zhes byae gcig byas nas/_/_[d, he will definitelkhor lo can de 'dir s las skyes pa yi/_/times. {14.107} “At /sngags pas bdun bda spyi bor byug par mthe seventh level ofe homa, The deity wi/_/sngags pas de tshtsol te/_/sgrub byeddzad/_/_[!]de tshe rbsngal dang de yongsttva,’ A true son of his retinue. Please/_[!]rgyal sras thug08} “As soon as the su spang ba'i thabs ironwood tree, Campur dang /_/tsan+dan rag bdun cu brgyad/_[!]nA ga ge sar ga p The blossoms of they grant a boon, Touceg pa tsam gyis ni/_g por 'gyur/_/_'dis ng snying rje'i khya/_[!]de tshe lha ni practitioner has beepa' 'khor ba'i sdug n touched, He will bba bzhin du shes kyabyon nas/_/_[!]rtag byang chub sems dparantra practitioner sthe conclusion of th de brjod do/_/$“A m the fire 7,800,000 !]sbyin sreg 'bum ph bar rab tu ston to/then offer them into. {14.109}hould blend together realization. He willl arrive along withtu dgyes nas mchog s
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es pa yi/_/byang chub sems dpar de brjod head. {14.108}$[!]dA true son of the viractitioner has beenamphor, sandalwood, /_/sngags pas de tsha boon, Touching thesbyin sreg mthar/_/' do/_/#He will be ca dgyes nas mchog stsma, The deity will a0,000 times. {14.107byon nas/_/#“At the retinue.$[!]rtag tuconclusion of the hopyi bor byug par mdzhe seventh level of m into the fire 7,80}$[!]de tshe lha ni bdun bdag por 'gyur/realization.$[!]rgyan sreg 'bum phrag bdhould then offer theyis ni/_/sngags pas gur gum cha mnyam par should blend togete tshe reg pa tsam gol te/_/sgrub byed sA mantra practitione touched, He will beun cu brgyad/_/#He sl sras thugs las skykhor lo can de 'dir lled ‘bodhisattva,’ rrive along with histhe ironwood tree, Cher The blossoms of ll definitely grant practitioner on thee gcig byas nas/_/#“ad/_/#Pleased, he wi[!]nA ga ge sar ga p_/#“As soon as the pcome the master of tand saffron.$[!]sbyictorious ones. {14.109}$ur dang /_/tsan+dan
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a Dharmodgata—the sed the Blessed One,n te/_/de ni rtog gem ldan 'das la byangtha snyad yongs chad kyi le'u ste gnyis nyid/_/_chos 'phagssol to/_/$“It is the, apart from all conuitively cognized,Be chub sems dpa' blo pa/_/rtsod dang brateristic must be intśuddhamati addresseso so rang rig mtsha” This was the chaptn nyid spyod yul te/he ultimate whose chsputations—Such is tl ba don dam chos yier of the bodhisattv_/brjod du med cing kun las 'das mtshanventions, And free fg gis 'di skad ces gpa'o//_//_de nas bco domain whose characyond all expressionscond chapter. Then the bodhisattva Suviaracteristic transcends all speculation.rom argumentative digros shin tu rnam da
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putations—Such is the ultimate whose chaentions, And free frm dag gis 'di skad ctha snyad yongs chadn te/_/de ni rtog geeristic must be intues gsol to/_/#Then tśuddhamati addressedomain whose charactu ste gnyis pa'o//_//#This was the chapt nyid/_/#“It is the bcom ldan 'das la bond all expressions,a Dharmodgata—the seso so rang rig mtshayang chub sems dpa' $chos 'phags kyi le' pa/_/rtsod dang braom argumentative disl ba don dam chos yi kun las 'das mtshan_/brjod du med cing d the Blessed One,$ apart from all convds all speculation.”er of the bodhisattvblo gros shin tu rnacond chapter.$de nasn nyid spyod yul te/racteristic transcenitively cognized,Beyhe bodhisattva Suvi
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an abhorrent level u khyab tu bcug ste/ mi 'dug ces/$Their shos bod nang nad 'brgya nag gis bod mi'a gtor gtong thabs bgro ba mi'i bya spyo for Tibetans.yed bzhin yod pa'i gSpeaker wrote, adding that such inhuman thabs de nga tshos icate Tibetans, the that now they are leacts are intolerablebzod sgom byed thabsd las 'das pa'i byed pa des da lta kho ttting the virus eradnas su bslebs yod/_'eradicate our identity has risen to suchapparent failure to ong thabs byed bzhin_bod mi'i ngo bo rtsi ngo bo rtsa med gt
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mi 'dug ces/#Their for Tibetans.$tting the virus eradg that such inhuman pa des da lta kho ticate Tibetans, the shos bod nang nad 'beradicate our identiong thabs byed bzhina gtor gtong thabs b_bod mi'i ngo bo rtsgro ba mi'i bya spyoapparent failure to thabs de nga tshos ty has risen to such an abhorrent level d las 'das pa'i byedbzod sgom byed thabsacts are intolerablei ngo bo rtsa med gtu khyab tu bcug ste/rgya nag gis bod mi'yed bzhin yod pa'i gnas su bslebs yod/_'Speaker wrote, addinthat now they are le
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ll find joy.a'i tshe/_/kha rog 'ht me to speak when sense pleasures, Andug dang bde ba 'thobhers, Just keep quieb/_/_mi rnams khro bple lack faith, PratI did not know how tnd no sense of shamechung ngo tsha med par byed pa dang /_/gdug dang bde ba 'thoang g.yo dag byed pa/_/$“ ‘When people it and you will find d so forth, she taugnd deception, Just keds, Strongly crave “ ‘When people show have little faith aa'i longs spyod mngora ba dang /_/sgyu dd pa med pa dang /_/e spiteful toward otmi rnams chos min bynod sems mang por gyd you will find joy.ul ldan tshe/_/kha r'i tshe/_/kha rog 'dla'ang gdug pa'i tshed pa dang /_/'dod pur pa dang /_/gzhan joy. Say “Mama!”’ anog 'dug dang bde ba tle on like crows, And resort to guile andulge in immoral deeep quiet and you wikhwa bzhin mu cor sm, Just keep quiet anon of malice, And aro speak. “ ‘When peo'thob/_/_mi rnams da anger and A profusin dga' zhing /_/dad
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d have little faith ob/_/#“ ‘When peopleindulge in immoral dad pa med pa dang /_'dug dang bde ba 'theeds, Strongly cravend you will find joydug dang bde ba 'thond are spiteful towabyed pa dang /_/gnode, Just keep quiet a sems mang por gyur mra ba dang /_/sgyu dug dang bde ba 'tholdan tshe/_/kha rog quiet and you will a'i tshe/_/kha rog 'eception, Just keep a'i longs spyod mngomi rnams chos min byon like crows, And ra'i tshe/_/kha rog 'ofusion of malice, An dga' zhing /_/dad b/_/#“ ‘When people pa dang /_/gzhan la'/khwa bzhin mu cor sb/_/#“ ‘When people and no sense of shamquiet and you will f sense pleasures, Anchung ngo tsha med pfind joy.$mi rnams desort to guile and dang gdug pa'i tshul .$mi rnams khro bar show anger and A prlack faith, Prattle dang g.yo dag byed ped pa dang /_/'dod prd others, Just keepind joy.$
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le and insignificantill be application; his m o th er’s, Chaomeone watched me whally, they didn't ta /_spyir btang khongi las lhag pa'i nyamang /_za khang /_tha na gsang spyod la 'en I slept, when I wvery move was monitongas rang nyid la 'dlk to me, just watchba nas dran gyi mi ' shas kyis lta zhing tsam las skad cha ged. byung ba zhig rtsa yin pa'i tshor snangnt to the bathroom. chung dang nus med a gnyid khug skabs dob phrug tshos lta sang yang shod kyi mered by students everitya of Beings. Normkul byas/_de yang ngHis father’s nam e went to the cafeteria. From then on, my ea'i 'gul skyod la slg nyin re'i chu tsho tshos nga la lta badug/_dus de nas bzungro skabs su'ang khaver felt so vulnerabd re re bzhin gyi ngy hour of the day. S, and even when I wed/$I don't think I e
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able and insignifican, my every move wasNormally, they didn'am las skad cha gangnt to the bathroom.$ nyin re'i chu tshod, and even when I weul byas/#From then ont.$dus de nas bzungatched.$b phrug tshos lta sk re re bzhin gyi nga yang shod kyi med/#t talk to me, just went to the cafeteriai las lhag pa'i nyamngas rang nyid la 'dba nas dran gyi mi 'spyir btang khong tsdug/#I don't think I byung ba zhig rtsa yin pa'i tshor snang/_za khang /_tha na day.$de yang nga gnskabs su'ang kha shaomeone watched me whs kyis lta zhing /#S monitored by studen chung dang nus med hos nga la lta ba tsen I slept, when I w'i 'gul skyod la slo ever felt so vulnerts every hour of theyid khug skabs dang gsang spyod la 'gro
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erious about the boykhyed rang 'dir ma y, that you were sorrhig ma myong bar yunught I had grown outy for him because he /_snying rje skye y ring phyin song /_k tu 'bar byung /_ngas tshor ba de 'dra zbskur ba de thos rjeag dog gi me lce rabi yod rabs bshad kya of long ago. It didsappointed in love. had already been dibrtse ba med pa dangyou had replied to hong gong kho la lan ng cho med red/$Whensumed by jealousy an that you were not shos snga sa nas brts, before coming up, yos zin pas/_kho la u recently, and thats/_nga'i khog la phr you told me that he emotion which I thoe dung gi pham kha n not help to be toldis letter, I was con‘ had writ- ten to yo
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‘$ong gong kho la lan y for him because hethought I had grown , that you were sorr that you were not ssappointed in love. ring phyin song /#Wyod rabs bshad kyang cho med red/#It dids/_nga'i khog la phrerious about the boyag dog gi me lce rabp, you had replied tkhyed rang 'dir ma yhig ma myong bar yuno his letter, I was hat, before coming u tu 'bar byung /_ngas snga sa nas brtse tse ba med pa dang / had already been didung gi pham kha nyo you recently, and t_snying rje skye yi hen you told me thats zin pas/_kho la brbskur ba de thos rjeconsumed by jealousy he had writ- ten tos tshor ba de 'dra zout of long ago.$kho not help to be told an emotion which I
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yon rang gis mthong h the goal of avoidi kun//_gzhan gyi rkyess and suffering.rent forms of happinla rtog cing bag yod and suffering is calta na me long dgos/bar dka'//_blun pos ppiness and sufferinhts of attachment anmen improve no matteothing from witnessi it is difficult to en las byung snyam dritical fools gain nng hundreds of diffe/_rtag par nang du bod kyang //_rang la n la blo skyed thon/they experience. Uncrn your mind within,nds within, they intelves. Unless you tuused by external conr what good or evil a mirror to see ourssee your own faults. gnas//_legs nyes gaho have critical acul of their happiness realize that all haes. Turning their mias bde dang sdug bsnous things. The wisesee people, we need Fools think that al/_skyid sdug brgya pditions; their thougd aversion always rug depend on themselvmi la lta ba'i mig ylo phyogs te//_bdag though our eyes can la g.yengs//_mkhas pgal kun//_bdag la rarospect and control u//_rtag tu yul la 'hrag mthong na yang sdang rnam rtog rba //_bsam med blun porg las shes byas nas/ng dang gang myong ybde dang sdug bsngal bogs skyed med//$Al/_rang blo nang du mng or acquiring varin here and there witthemselves. People wdor len gyi//_chags a bsdus na//_rang skang //_bsam dpyod ca
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selves.$rtag par nanourselves.$rang blo ag yod gnas//#Turnings sdang rnam rtog r_bdag la rtog cing ble who have criticalUnless you turn your, they introspect an/_bsam med blun por .$legs nyes gang dannang du ma bsdus na/s mthong bar dka'//#ns; their thoughts ol happiness and suffg gang myong yang //shes byas nas//#The e and there with the_bsam dpyod can la br own faults.$blun pos bde dang sdug bsnrsion always run herd control themselves$skyid sdug brgya phrag mthong na yang /their happiness and od kyang //_rang la a 'dor len gyi//_cham du//_rtag tu yul l/#Although our eyes acumen improve no mess and suffering.$suffering is caused vil they experience.ba la g.yengs//#Foollo skyed thon//#Peopn//_bdag la rag las s think that all of mi la lta ba'i mig yg du blo phyogs te//rkyen las byung snya dang sdug bsngal kubogs skyed med//#Uncothing from witnessidifficult to see you/_rang skyon rang girent forms of happin mind within, it is hings.$mkhas pas bdelta na me long dgos/ goal of avoiding orering depend on themgal kun//_gzhan gyi ng hundreds of diffecan see people, we nritical fools gain need a mirror to see acquiring various twise realize that alby external conditioatter what good or ef attachment and aveg their minds within
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uddha because of one 'dod pa rjes su dradod pa rjes su dran ollecting hopes and ha realms and the engal te sa steng du swishes’ refers to hohing sdong dang /_rta rnams rlang gis phmed nakha thog kyi sste/_bzhi gang zhe nu 'khyer 'gro ba reder what they are, thto mind. “There are a/$‘The trust of recan yang dad pa bzhi four further types oyogs gcig nas gcig t 'dod de_byang chub /_de la re ba dang ' kyi chos thams cad ping and wishing to icle by bringing theust in the Great Vehey are as follows:pa'i dad pa ni gang dge ba'i phyogs 'phedag cing sangs rgyass. In this way, the tire Dharma of the Bo la dad pa'o/_/_gzhbsgrubs pas re zhingir hopes and wishes kyi zhing yongs su n pas theg pa chen pbodhisattvas feel trl ba des sangs rgyassi shing dang spang f trust. If you wondsems dpa' re ba dangattain all pure budd’s virtuous qualitie
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zhi ste/#“There are yi zhing yongs su dao hoping and wishinghe Buddha because offour further types obringing their hopesde la re ba dang 'doyi chos thams cad bse entire Dharma of tla dad pa'o/_/#In th to attain all pure and wishes’ refers tms dpa' re ba dang 'ba des sangs rgyas khe Great Vehicle by grubs pas re zhing 'pas theg pa chen po and wishes to mind. recollecting hopes 'i dad pa ni gang dg$gzhan yang dad pa bities.$byang chub se one’s virtuous qualtvas feel trust in tf trust.$bzhi gang zis way, the bodhisate ba'i phyogs 'phel dod pa rjes su dran what they are, theyg cing sangs rgyas k are as follows:$dod de#‘The trust ofhe na/#If you wonderbuddha realms and thd pa rjes su dran pa
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erskin and plunged iaving been arrived ad du 'gyur ro/_/$No hus, perfecting thes ro/_/_sems can tham par 'gyur ro/_/_thayid 'thob par 'gyur ar rol pa lnga brgyay accomplish the sevt depend on others. accomplish eighty ts cad kyi spyod pa'into his studies. Thegnon la srid pa yangy achieve the unequadown again on his deplayful displays of som thams cad gcod p phyin pa 'di dag yon brgyad khri bzhi sion to this matter h sentient beings.”mtshungs pa med pa nonditioned phenomenaerance of all doubtse perfections, they and genuinely accomb par 'gyur ro/_/_sa bzhi stong dag sgrug the domains of allt, Krishnadayal sat nt of omniscience. Ta yang dag par 'grubhousand gateways of as pas ting nge 'dziowledge that does nongs su rdzogs par bytong dag 'thob par 'o/_/_'dus byas thamsled. They achieve knyid thob par 'gyur rro/_/_des pha rol tuThey overpower all csatisfactory conclusnd absorptions. Theyro/_/_gzhan la rag mcome expert regardin yul la mkhas pa nyiattain eighty thousaomplish the attainmepar byed do/_/_the tpar 'grub par 'gyur mplish five hundred ms cad mkhyen pa nyi yang dag par 'grub ngs rgyas kyi rnam pgyur ro/_/_gzungs kyplish existence. The dag sgrub par 'gyurthe buddhas. They bei sgo mo brgyad khriretention. They acco cad zil gyis kyang a las pa'i shes pa nd 'thob pa yang dag . They genuinely acc
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e hundred playful di eighty thousand abs attainment of omnisothers.$'dus byas thzin brgyad khri bzhia nyid 'thob pa yangd kyi spyod pa'i yulbyas pas ting nge 'dyas kyi rnam par roltu phyin pa 'di dag sentient beings.”$yid 'thob par 'gyur 'gyur ro/_/#They besplays of the buddhang gnon la srid pa yub par byed do/_/#Thy accomplish eighty g the domains of allthousand gateways of stong dag 'thob pargyur ro/_/#They genuditioned phenomena a retention.$sangs rginely accomplish thecome expert regardinerance of all doubtsams cad zil gyis kyaey overpower all conyongs su rdzogs par bzhi stong dag sgrub dag par 'grub par 'hes pa nyid thob par la mkhas pa nyid duro/_/#They achieve t.$thams cad mkhyen pa yang dag par 'grub does not depend on pa lnga brgya dag science.$des pha rol he unequaled.$gzhan erfecting these perforptions.$gzungs kyi 'gyur ro/_/#Thus, pmtshungs pa med pa nnd genuinely accomplish existence.$the thieve knowledge that 'gyur ro/_/#They ac par 'gyur ro/_/#The par 'gyur ro/_/#Thesom thams cad gcod p#They accomplish fivang yang dag par 'grections, they attain sgo mo brgyad khri y accomplish the sevgrub par 'gyur ro/_/s.$sems can thams cala rag ma las pa'i s
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ldan 'das kyis bka' ho. Therefore, this yi tshig go/_/_'jam ord.” “Blessed One, das kyis bka' stsal shig ces bgyi/_bcom te/_ri'i sgra'i tshiss, thus there is noeparated and are nonurally dull, and likpa/_'jam dpal chos thould at least have gyi tshig go/_/_bcos like that of an ecdpal dri zhes bya badra ba ste/$“Mañjuśre sa bon gyi tshig c smelling; it is natf would be like. “Mais a seed word. We szung gis bdag de yodchos thams cad ni thdual. The manifestatg gi lam brag ca danshig go/_/_bcom ldanñjuśrī, smell is a sang brtag pa mtha' bm ldan 'das ci'i sla go ba zhig yod dgos'i phyir _ma mthar ysome sense of what tion of their sound iwhy is this a seed weed word?” The Blessstsal pa/_'jam dpal 'das ci'i slad du dg 'dra ba ste/_de'i 'jam dpal sgra zhes ehended as a nose, sa dad du byar med cihenomena cannot be sla/_nam mkha' dang 'his hypothetical selrī, there are no phe dri dang /_rnam parang bzhin gyis blun ord?” The Blessed Onmell, or consciousne/_mnam du med cing rd du de sa bon gyi te space.nomena that are appre said, “Mañjuśrī, pes bgyi/_bcom ldan ' shes pa mi dmigs pa na ji ltar yod pa'ibya ba 'di ni sa bonphyir de ni sa bon geed word.” “Blessed ed One said, “Mañjuś 'di ni sa bon gyi tī, sound is a seed whams cad ni sna dangng gnyis su med pa sOne, why is this a s
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thus$mnam du med cil, or consciousness,d du byar med cing g gyi tshig go/_/#“Madas kyis bka' stsal eed word.”$bcom ldan'i sgra'i tshig gi llun la/_nam mkha' da 'das ci'i slad du ddas ci'i slad du de e is no smelling; itd word.”$bcom ldan 'pa/#The Blessed One dri dang /_rnam param brag ca dang 'dras kyis bka' stsal paand like space.$yi tshig go/_/#“Mañjng 'dra ba ste/#there sa bon gyi tshig cbya ba 'di ni sa bon'i phyir #“Mañjuśrī,tation of their sounng rang bzhin gyis bd word?”$bcom ldan 'uśrī, smell is a seeword?”$bcom ldan 'da“Mañjuśrī, phenomenasa bon gyi tshig ceshams cad ni sna dang ba ste/#The manifesid,$'jam dpal chos tes bgyi/#“Blessed Ond is like that of an'jam dpal sgra zhes cannot be separatedñjuśrī, sound is a sena that are apprehea ba 'di ni sa bon g thams cad ni tha da/#The Blessed One sa bgyi/#“Blessed One, shes pa mi dmigs pa go/_/#Therefore, thjam dpal dri zhes by echo.$de'i phyir dended as a nose, smel there are no phenome, why is this a seesaid,$'jam dpal chosnyis su med pa ste/#is is a seed word.$' and are nondual.$ri is naturally dull, ni sa bon gyi tshig why is this a seed
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fit, passion, or accsuch that Indra, Upe thob pa srid pa'i r yang dag par rig parig pa dang mngon pandra, and the other ressed him with respgods worshiped and vgard for worldly prois mchod cing rjed pba'i gnas su gyur toenerated him and addas pa'i lha rnams kya dang gus par smra laim. His state was edges, and discriminations. He had no renyed pa dang chags pect.r shes pa dang so so/_/$He achieved the insights, superknowla dang bkur sti la mi lta ba dbang po dang nye dbang dang bc
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ng nye dbang dang bc yang dag par rig paa dang bkur sti la mis mchod cing rjed pedges, and discriminect.$ thob pa srid pa'i ras pa'i lha rnams kynyed pa dang chags p/_/#He achieved the ndra, and the other insights, superknowlenerated him and addfit, passion, or acclaim. His state was rig pa dang mngon pasuch that Indra, Upeations. He had no reressed him with respi lta ba dbang po daa dang gus par smra r shes pa dang so sogard for worldly progods worshiped and vba'i gnas su gyur to
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is family will be kṣt will extend twenty/_/nyi shu gsum yod l Mind will be this atriya, And his ligha ni rgyal yum sras rdzu 'phrul can/_/$H-three leagues. “Excf miracles.ellent Form will be ar byed pa'i blo ni ro pa/_/_'gro ba'i dder will be his son olar And Mind Instilyab ni gzugs bzang ybang phyug ces bya min/_/sems mtshungs m ba snang ldan rim gvictor’s mother. Leain te 'od dpag tshadand Endowed with Ligkhas pa ste/_/_dad phis father, and Equaster of Wandering Berigs ni rgyal rigs yht his attendant. Maings will be the schling Faith the one opo ni/_/kha lo sgyur
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/_/nyi shu gsum yod $dad par byed pa'i b, and Equal Mind wila ni rgyal yum sras other. Leader will bhas pa ste/_/#Masterend twenty-three leain te 'od dpag tshad of Wandering Beingsang phyug ces bya mk will be the scholarn/_/#And Mind Instile his son and Endowewill be kṣatriya, Anin/_/sems mtshungs mf miracles.$ling Faith the one origs ni rgyal rigs yro pa/_/#His family endant.$'gro ba'i dbd with Light his att ba snang ldan rim ggues. “Excellent Foryab ni gzugs bzang yl be this victor’s mpo ni/_/kha lo sgyurm will be his fatherd his light will extlo ni rdzu 'phrul ca
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ted with you. I'm glbarber's. I sold it blem. I'll be there kyis nga la blo phr ras thol pa zhig 'kfor ten dollars. I u'dod yod/_nga rang dbsams nas zhed snanging one more towel. ngs ston stangs la d yul skor byed 'dod tsongs pa yin/_nga nwant to travel with ngs bsdad yod/_khyed had this problem. Ie manager. I want tokhang du kho dang thhyer yong gi yin/_ngework. I'm disappoins. I met him at the you. I was afraid hehog der 'byor ba byergyad pa'i steng malam skye ru bcug song byung /$I know how skyes byung /_dka' see the manager. I ngs shes kyi yod/_nga rang mos 'dzum mdad byed 'dod yod/_ngangal de nga la yod nngas mo Ta gtong staad to see you again.ang mjal bar dga' poI'm busy with my homyod/_kho shi gi red o dam par mjal 'phraug byung /_ngas de aa ci ma rung /_nga cto drive a car. I lihu tshod lnga pa'i ta rang nang sbyong 'd nges yin/_ngas lagngal de nga la yod nsually get up at eig las langs kyi yod/_ke the way she smile /_khyed dang slar y sgor bcu byas nas bnga do dam par thug at five p.m. I'll br khyed dang mnyam du might die. I wish Iga'/_nga skra bzhar am rgyun chu tshod b wish I had this proht. I want to see tha ci ma rung /_dka' bri rgyur brel ba la
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ld it for ten dollarg 'khyer yong gi yins.$nga nam rgyun chue towel.$nga rang nas nas zhed snang skyad to see you again.a la yod na ci ma ruaid he might die.$dkhe manager.$nga rangbtsongs pa yin/#I so brel ba langs bsdadges yin/#I'll be thelar yang mjal bar dg skye ru bcug song /teng mal las langs k der 'byor ba byed nrad byed 'dod yod/#I/#I'll bring one morth you.$khyed dang s yod/#I'm busy with car.$nga rang mos 'dngs shes kyi yod/#I gs la dga'/#I like twish I had this probes byung /#I was afrng sbyong 'bri rgyurt up at eight.$nga dngas mo Ta gtong sta$know how to drive a yod/#I want to see to dam par thug 'dod my homework.$khyed k mnyam du yul skor bzum mdangs ston stanyed 'dod yod/#I wantd na ci ma rung /#I is problem.$nga chu lem.$dka' ngal de nga' po byung /#I'm gla' ngal de nga la yodu kho dang thug byutshod lnga pa'i thog#I'm disappointed wie barber's.$ngas de ng /#I wish I had thyis nga la blo phrama sgor bcu byas nas want to see the manga skra bzhar khang ng /#I met him at th lag ras thol pa zhi do dam par mjal 'ph to travel with you.re at five p.m.$ngashe way she smiles.$nyi yod/#I usually geager.$nga khyed dang tshod brgyad pa'i s$kho shi gi red bsam
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hings are. The enligish beings! “ Live ikyed par bya//_bstane ba phrag brgya mny, you should attend gyun tu bdag la spyoten//_rang gis 'dir buddhas. “ will roam around ind now. Don’t abandonughly, they should ato noble families. Ynually apply yoursel dran nas rtag par r pa yon tan snying pkhyams sa re//_'dir hug tu gnas par bya/t please the myriad ou should indeed genr 'gro ba lngar ni 's bde gshegs rnams ktas is thereby accom chad sangs rgyas byplished without hindnas par bya//_de ltad now! Dwelling therof qualities, Or youf at all times, Remerance. “ Having reale, you will neither exalt yourself nor des ma byas//_rjes su, according to how tni ri dang dgon pa pmed 'grub//_yon tan the five realms of shig/_byis pa lta bu bzhin tshul bzhin gyi byang chub chags htenment of the sugaer times, you did nozhan mi smad//_sngonespise others. Contiized these qualitiesexistence like childerate wisdom here an'di dag rtogs pas 'pbsams te yang dag ji/_der gnas nas ni bdmbering that in formni kun tu shes pa bs, and caves, here anag mi snyems shing g such a teaching, whhags pa'i rigs la bsbide in a proper wayo 'di 'dra ma spong ich has the essence s//$Reflecting thoron mountains, forests
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er times, you did nopar bya//#You should bzhin tshul bzhin gting thoroughly, thela bsten//#Having res! “$'dir ni ri danghe enlightenment of f at all times, Reme rtag par rgyun tu bdom here and now.$bshe essence of qualits//_rjes su dran nas dgon pa phug tu gna chags med 'grub//#Tll neither exalt youn tu shes pa bskyed tan pa yon tan snyin like childish beingalized these qualitigs rgyas bye ba phrabsams te yang dag jiies, Or you will roanow!$der gnas nas nis par bya//#Live in elling there, you wihers.$sngon chad sani 'khyams sa re//#Doand caves, here and $de ltas bde gshegs g brgya mnyes ma byay should abide in a g po 'di 'dra ma spobuddhas. “$dag la spyos//#Contieaching, which has t bdag mi snyems shing to how things are.ng shig/_byis pa ltat please the myriad indeed generate wisnas par bya//#Reflecby accomplished withm around in the fivemountains, forests, n’t abandon such a t bur 'gro ba lngar nthe sugatas is thererself nor despise otas 'phags pa'i rigs rnams kyi byang chub realms of existenceout hindrance. “$yon tan 'di dag rtogs pd to noble families.es, you should atteng gzhan mi smad//#Dwmbering that in formnually apply yourselproper way, accordin$rang gis 'dir ni ku
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words, but this mor gi go ba lon gyi miyi 'dug ces nga tshorang dbang red zer gma dran pa'am de dagg our eyes with his pyan sa la bltas pa mi thub/_khong gis sing zhogs pa kho tshe it. I can hardly rnga dang /_rin chen/shul ci zhig lhag pacan’t seem to believtsho gleng mol byed os sang nyin nas byad what was happeningning they told me that after tomorrow I ng at the ground and to talk to him unti'i gdong la phyogs nemember or comprehenas/_de ni ngas yid cwill be free to leavng dgong mo bar nga hes dka' ba zhig redhurba, and I wondered the meaning of the yin nam snyam na ya_phur ba bcas gnas tdang rim pas dbu yar bkyags nas nga tshor gsungs/$Rinchen, P/_ngas tshig de dag then slowly raising 'dug 'on kyang de rs nged rang 'gro na own, he told us, “I his head and meetinl the evening. Looki but we weren’t ablee.”
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as tshig de dag ma dyid ches dka' ba zhito talk to him untils pa dang rim pas dbg 'on kyang de ring gis spyan sa la blta_phur ba bcas gnas tungs/#I can hardly rg red/#Looking at thmi thub/#Rinchen, Ph tsho'i gdong la phytold us, “I can’t see ground and then slat after tomorrow I ng dgong mo bar nga d and meeting our eyogs nas/_de ni ngas ning they told me thnga dang /_rin chen/dug ces nga tshor gsgo ba lon gyi mi 'due.”$but we weren’t able what was happening the evening.$khong ang nyin nas byas ngurba, and I wonderedwill be free to leav yin nam snyam na yatsho gleng mol byed words, but this mored rang 'gro na rang dbang red zer gyi 'emember or comprehenu yar bkyags nas ngaran pa'am de dag gi d the meaning of theem to believe it.$nges with his own, he zhogs pa kho tshos sshul ci zhig lhag paowly raising his hea
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red/_de nas nga ma 'ing sne 'dzoms shig i ched du 'di nas thisco.dus tshod bskyal 'du nyal khang gi thangon 'dug cing /_phal s talking to my auntg bslas gdan de ni dPennsylvania or Ohio he had left, two dan pa yod tshad bres a kha brda byas nas of all the clothes igu ru dpa' bo ging drung zhig tu nged kynga'i khyim mi'i gyogreat rag rug woven /_gdan de'i byung ri lam bsnol nas phyi slept several nights, which was now finphyi dro rnams su a complex and as richys before I arrived,cher pan si wen ni ybyor gong gi nyin gnad come to my house,ang srung mar bcas:_ungs par rang gi khy, to go to San Francime itself; and thenobably somewhere in a cha grub ste nga'ia dang o ha yo gang as the passage of tn my family for yearmy bedroom floor, asn yod pa red/$Dean hng san h+pha ran si me; spent afternoons there, waiting forte bslas gdan zhig s as she worked on a le bzhin pa'i skabs su/_khong gis a ne lished and spread on crossing my path prim ring mo dang mtshsi kho la 'gro rgyu'yis kyi sngon la khoad chos kyis phyug cnes lo mang ring gi la btings 'dug cing
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im ring mo dang mtshsu/_khong gis a ne lle bzhin pa'i skabs as the passage of ting sne 'dzoms shig a dang o ha yo gang s, which was now finof all the clothes in pa yod tshad bres n my family for yearys before I arrived,ng san h+pha ran si obably somewhere in si kho la 'gro rgyu'ime itself; and thente bslas gdan zhig sisco.$ crossing my path prred/_de nas nga ma 'phyi dro rnams su a la btings 'dug cinga kha brda byas nas a cha grub ste nga'idus tshod bskyal 'ducher pan si wen ni y complex and as richmy bedroom floor, asad chos kyis phyug ci ched du 'di nas ths there, waiting for as she worked on a ad come to my house,, to go to San Francrung zhig tu nged kynes lo mang ring gi ungs par rang gi khybyor gong gi nyin gn /_gdan de'i byung rgreat rag rug woven yis kyi sngon la khoPennsylvania or Ohioi lam bsnol nas phyi he had left, two da slept several nightished and spread on g bslas gdan de ni ds talking to my aunt nyal khang gi thangnga'i khyim mi'i gyo me; spent afternoonn yod pa red/#Dean hon 'dug cing /_phal
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s de khong du chud ns shig_/_brda yang mpa zhes bya'o/_/_laswith the Dharma and time.habs dag cing /_'dulon pa'i bstan pa bsre Twelve Buddhas Homage to all buddhas ang byang chub sems d dispute.” This conc mdo/_sangs rgyas da to protect the doctrine of your teacherag 'tshal lo/_/_'di ludes Part Ten of Th on the same path. Tn par byed nus na nite las brgya tham paskad bdag gis thos pdom gyi tshigs su bcake peace in accord bar byed nus la/_st brgya tham pa las sgs pa sangs rgyas bc'dul ba bzhin du zhiugs de zhi bar byas rdzogs so//_//_'phaad kyang ma byed cigthe Dharma and Vinayad pa bcu pa rdzogs s did I hear at one _/_tha mal par gnas ns to make peace as as/_chos bzhin dang zhi bar byed pa'i tdred Deeds." The Nob cause of the disput reach an agreement ba theg pa chen po'iung ba'i phyir/_'thua byed cig_/_brda skain neutral, and peryour accord put to rig gis rtsod pa'i gca specify, then let a dus gcig na/$nor accompany one anotherand by some pure mealam du yang ma 'grogest the cause of thele Mahāyāna Sūtra Thpas/_rtsod pa'i gcugpa' thams cad la phythe Vinaya. In orderhey should not gestuspeak. Those who remu gnyis pa zhes bya nd bodhisattvas. Thu ba dang 'thun pa gcfectly apprehend thee Hundred Deeds. This concludes "The Hune, will be able to m, if you are able tore. They should not
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e same path.$brda yahe dispute.”$las brga bcu pa rdzogs te lgis rtsod pa'i gcugso make peace in accong ma byed cig_/#Thepa'i bstan pa bsrungogs so//_//#This conto reach an agreemen bzhin dang 'dul ba ba'i phyir/_'thun p pa dus gcig na/#Thuy should not gestureeans to make peace a dang 'thun pa gcig remain neutral, and mage to all buddhas Buddhas$sangs rgyas pa sangs rgyas bcu dpa' thams cad la pny one another on ththe cause of the disna Sūtra The Twelve ctrine of your teach rest the cause of ti skad bdag gis thoscludes Part Ten of Ts did I hear at one lam du yang ma 'grogrd with the Dharma and the Vinaya.$ston he Hundred Deeds. Thdang byang chub semss the Dharma and Vins shig_/#nor accompaer to protect the dong du chud nas/_chos byed cig_/#They shoaya specify, then lepute, will be able ti bar byed pa'i thabgyi tshigs su bcad pod pa'i gcugs de khould not speak.$tha mya tham pa las sdom bzhin du zhi bar byegnyis pa zhes bya batime.$ de zhi bar byas pa theg pa chen po'i mzhes bya'o/_/#In ordd nus la/#Those who ndred Deeds."$'phagsperfectly apprehend .$brda skad kyang maal par gnas pas/_rtshyag 'tshal lo/_/#Hos dag cing /_'dul baand bodhisattvas.$'dis concludes "The Hut and by some pure mas brgya tham pa rdzdo/#The Noble Mahāyāt your accord put toar byed nus na ni zher, if you are able
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e accomplishment Wilu sems can grangs ny rnams la dge don duiscient teaching was pa nyid du rab snan/_/thams cad mkhyen /_/de bzhin da ltarigs dang spyi/_/grub dag kyang /_/rtag tyas rnams kyi gsung ]de yi rgyu mtshan rl therefore definite delivered. {15.209} byung rnams kyis/_/uce good and bad resbeing is human or nog ste/_/$“Whether a yon sangs rgyas dang{15.211}t being. It is for tdi dag ni yongs su gdge ba'i las kyi las time, Taught about teaching of the budd_/_[!]'das dang ma bhas states That actisungs/_/_[!]sangs rghe same category, thactivities That prode buddhas, And also he good of sentient id do/_/_[!]sems can byung phyir/_/las 'dag pa/_/las ni don ly manifest itself. pa'i gsung yang yin/beings That this omn[!]mi ma yin dang mi “The past and futurvity always producesthose of the presentnhuman, They are alwults. {15.210} “The ays called a sentien results. Being in tmed mi byed de/_/_[!
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u sems can grangs nynhuman, They are alwrigs dang spyi/_/gru the buddhas states produces results.$[/_/#“The teaching ofas dang ma byon sang rnams la dge don dunams kyis/_/dge ba'izhin da ltar byung rid do/_/#“Whether a l therefore definitehyir/_/las 'di dag nbeing is human or nongs rgyas rnams kyi t teaching was delivi yongs su gsungs/_/ las kyi las byung png ste/_/#Being in ti don med mi byed deb pa nyid du rab snaly manifest itself. {15.211}$e buddhas, And also pa'i gsung yang yin/ That this omniscien dag kyang /_/rtag t time, Taught about That activity alwaysults. {15.210}$[!]saactivities That prodays called a sentien!]de yi rgyu mtshan gsung dag pa/_/las nt being.$[!]sems can/_/thams cad mkhyen s rgyas dang /_/de b[!]mi ma yin dang miuce good and bad resthose of the presentd of sentient beings_/#It is for the goohe same category, th#“The past and futurered. {15.209}$[!]'de accomplishment Wil
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n lag skyes/_/blo mtn powers, Hitaiṣin,ñākūṭa, “Susthita, Mhis dang ni bden pa'ddhi, Surūpa, Jñāninpa rdo rje'i rgyal m, Pratibhānakūṭa, Vag blo gros pa/_/spobati, Aṅgaja, Amitabujradhvaja, The tenthphan par bzhed pa yitshan dang /_/bcu paharmeśvara, Yaśomatiṇārci, Brahmadatta, in/_/_tshangs byin rshes rab brtsegs/_/lan 'od ni 'phro ba y Maṅgala, Satyaketu,egs gnas blo gros ya_/don legs sems dang possessor of the tei sred med bu/_/lag , Raśmi, Dṛḍhavrata,g gnas dang /_/yon tin chen 'byung gnas lha yi me tog dang /ubāhu, Jñānākara, Gus pa dag ni brtsegs Ratnākara, Kusumadevi tog_/pad ma dang nhugs brtan/_/_bkra sldan 'od zer brtul z “Padma, Nārāyaṇa, Szang dang /_/mkhyen chos kyi dbang phyurnam par rgyal chen bzangs ye shes 'byunha' yas dang gzugs ba, “Sucintitārtha, Dn/_/$Vijitāvin, Praj stobs bcur ldan pa
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i me tog dang /_/donsthita, Mati, AṅgajaSubāhu, Jñānākara, Guṇārci, Brahmadatta,$tshangs byin rin chrnam par rgyal chen gs ye shes 'byung gna, Jñānin, Raśmi, Dṛn powers, Hitaiṣin,$ gros pa/_/spobs pa s bcur ldan pa phan , Amitabuddhi, Surūpg_/pad ma dang ni sras dang /_/yon tan 'shes rab brtsegs/_/ldag ni brtsegs pa rdha' yas dang gzugs bdang ni bden pa'i to, “Padma, Nārāyaṇa, par bzhed pa yin/_/# legs sems dang choszang dang /_/mkhyen a, “Sucintitārtha, Degs gnas blo gros yaen 'byung gnas lha yvin, Prajñākūṭa, “Sujradhvaja, The tenthed med bu/_/lag bzano rje'i rgyal mtshanRatnākara, Kusumadev possessor of the teharmeśvara, Yaśomati kyi dbang phyug blood ni 'phro ba yin/_hugs brtan/_/#Vijitā/#Maṅgala, Satyaketuldan 'od zer brtul z, Pratibhānakūṭa, Van lag skyes/_/blo mt dang /_/bcu pa stobḍhavrata,$bkra shis
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s 'da' ba'i phyir/_sirvāṇa, has heard mud all sentient beingmed 'gyur bar mi rigings but other than .ho, on account of ta at the virtues inclems can thams cad dblas kyis sgrub pa mangan las ma 'das pa not been rescued, anned by Matisāgara saking across those whuing all sentient beyongs su mya ngan laent, is a bodhisatva I would have cheateo have not been takee dag kun bslus pa sn across, liberatingcas nas brtson pa'i to act with diligenng committed myself d together with gods las gzhan dge ba bybyang chub sems dpa'uded on the side cond taking to total ninyid yod na//_dngos son par mi byed na/_ch in regard to rescducive to enlightenmce to accomplish it, de ni lha dang bcass; the Sūtra Petitiogal te de ltar dam brnams kyi bar la brtang chub kyi phyogs uing those who have that is not diligentrvāṇa those who have who cheats the worl pa'i 'jig rten bslu byas na/_sems can d ba yin no//$If havilike that I were notte/_dngos po ngo bo ys: The bodhisatva ws so//_yongs su mya those who have not du thos pa dang /_deugs phyung la/_mang been liberated, resc not gone to total n
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cad dbugs phyung langan las 'da' ba'i pave not been taken ang /_de las gzhan dggal te de ltar dam bhave cheated all senaking to total nirvāen bslu ba yin no//# The bodhisatva who,ed na/_byang chub se I were not to act wtient beings;$yongs cross, liberating thte/#If having commit the virtues include/_mang du thos pa da byas na/_sems can dng bcas pa'i 'jig rtith diligence to accg across those who h la brtson par mi byogether with gods.$ive to enlightenment, is a bodhisatva wh by Matisāgara says: on account of takinsu mya ngan las ma 'hyir/_sems can thamsphyogs rnams kyi bart gone to total nirvo cheats the world ts but other than thaāṇa, has heard much omplish it, I would cas nas brtson pa'i e dag kun bslus pa slas kyis sgrub pa mathe Sūtra Petitionedted myself like thatms dpa' de ni lha dain regard to rescuint is not diligent atṇa those who have nod on the side conducose who have not bee been rescued, and tn liberated, rescuing all sentient beinge ba byang chub kyi das pa yongs su mya g those who have not
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ng nyid la rkang shude ltar byung med pa noticed that the saprison yard were lea tshul de byung min ngo ha cang yag po is of the way I was mi 'dug/_'on kyang an rnying zad thebs y for a while. One o ba bcangs pa des phther. One day I askeddle blankets on the nang gi gcig ni/_rabs u mu su lu cha gc woven wool on the oa pair of wool sockstag tag dran sos kyied to them when theyshes pa'i btson srun ba de yin/_ngas ransgo ra'i nang bzhag bas/_nyin gcig ngasg nyid la ga dus ganpa'i drel gyi sga gd. I don't remember hn par do snang byungow or when exactly I ni a cang cang /_ref my few fond memorie bal gyi lhas ma yin, of course. The hog ba'i dga' 'os pa'ian na yang de gnas san gyi ngos gcig ko ngas btson khang gi dran 'char kha shaspas/$It didn't happeable to knit myself g ba gcig la/_sga gdther on one side andkabs tsam red/_dus s mules I saw in the got the idea, but Ies from this period tty well what happenping helped, but onlkabs 'di'i ring byung 'dra byas nas bsam got old and worn.pa de tsho ga re byed a guard I knew preba dang ngos gzhan dig sla thub pa byungd ched yin min dris
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dan rnying zad thebsd, but only for a wh ring byung ba'i dga shes pa'i btson sru pa de tsho ga re by ra'i nang bzhag pa'pa des phan na yang s ngo ha cang yag pogyi ngos gcig ko ba e mules I saw in theng ba gcig la/_sga gs btson khang gi sgotty well what happenI got the idea, but ourse.$re ba bcangs ed ched yin min dris tag dran sos kyi mi pas/#One day I askehow or when exactly ile.$dus skabs 'di'ide ltar byung med padang ngos gzhan de bdra byas nas bsam tsaddle blankets on thb pa byung ba de yinde gnas skabs tsam r lu cha gcig sla thu' 'os pa'i dran 'chacig ni/_rang nyid lad a guard I knew pre memories from this ed/#The hoping helpeather on one side and woven wool on the i drel gyi sga gdan I was able to knit didn't happen, of cmyself a pair of woo ni a cang cang /#It 'dug/_'on kyang nga/#One of my few fond prison yard were ler kha shas nang gi gs/#I don't remember I noticed that the syid la ga dus gang 'ar do snang byung ba got old and worn.$al gyi lhas ma yin phul de byung min tag rkang shubs u mu sued to them when theyother.$nyin gcig ngal socks.$ngas rang nperiod is of the way
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hat Chamdo be kept arrive in Chamdo, Nga rgyugs pa red/_nga nastery, to consult n on alert. Ford rusnd very much wanted gon pa'i nye 'gram ga/_de mgyogs por byaa slebs dus/_nga phoing an extra radio aga phod la go bsdur ion.d kyis gtsang po'i gh to Riwoche. Ford kr pa khag gis chab m ba'i gnas tshul gsaphod la rlung 'phrinhen po byung pa red/ 'phar ma zhig yod pyod/$When the news owith Ngabo. He knew it to be rushed nortas at the top of thedio outpost, which wdvised of news comindo la lam ston mu mtthat Ngabo was hoardhor Da yis shes kyi ng du ri bo che'i phrong khyer la sngon hill next to the mohed down from his ra'i kho'i rlung 'phrinew it was crucial tn las khungs nas mar tshul de chab mdo ld chen po yin pa h+pyi ri rtse na yod pabo put the river tow_sa 'gag de nas yonghud byed rgyu ni gnabtsan 'dzul gyi gnasf the invasion did abrda btang pa red/_nyogs su gtong 'dod cg in from that juncta de khos shes yod lzhu ched h+phor Da d
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g yod pa de khos sheton mu mthud byed rgto consult with Ngabpor byang du ri bo cbtsan 'dzul gyi gnashat Chamdo be kept a the river town on apa red/#He knew thatg 'phrin las khungs o.$nga phod la rlungrong khyer la sngon yu ni gnad chen po yst, which was at theery much wanted it t top of the hill nex bsdur zhu ched h+pht to the monastery, nas yong ba'i gnas dvised of news comininvasion did arrive or Da dgon pa'i nye d kyis gtsang po'i gfrom his radio outpo 'phrin 'phar ma zhinas mar rgyugs pa red/#Ford rushed down tshul de chab mdo ls yod la/_de mgyogs brda btang pa red/#Win Chamdo, Ngabo puthe'i phyogs su gtong 'dod chen po byung Riwoche.$sa 'gag dean extra radio and vo be rushed north tonew it was crucial ttshul gsar pa khag g yod pa'i kho'i rlunhen the news of the ion.$lert.$nga phod la gois chab mdo la lam sshes kyi yod/#Ford k Ngabo was hoarding a slebs dus/_nga phoin pa h+phor Da yis g in from that junct'gram gyi ri rtse na
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yang bcom ldan 'das One, touched their hde ltar mthong nas kg red/_de nas bcom los bstan te/$After trdingly.One’s feet, and sat g spro ba med pa zhi mgo bos phyag 'tshats, capacities, and roached the Blessed ms kyi bsam pa dang apprehended their t_khams dang /_shes pga la ba der dong stndencies, temperameneads to the Blessed a dang /_rang bzhin han ni kho glen zhinbefore him to listendan 'das kyis de rnathem the Dharma accoBlessed One directlythugs su chud nas/_d'khod do/_/_rgyu mts/_bag la nyal dang / to the Dharma. The an 'das kyi zhabs lanatures, and taught e phyin nas/_bcom ldi phyir spyan sngar e dang 'thun pa'i chhoughts, habitual tel te/_chos mnyan pa'hey saw him they app
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pa dang /_bag la nyaey saw him they apprne’s feet, and sat bads to the Blessed Oeir thoughts, habitu'khod do/_/#After thga la ba der dong ste phyin nas/_bcom ldught them the Dharmaefore him to listen l te/_chos mnyan pa'ne, touched their heectly apprehended th#The Blessed One dir mgo bos phyag 'tshaoached the Blessed Ode ltar mthong nas kl dang /_khams dang s de rnams kyi bsam raments, capacities,g bzhin thugs su chui phyir spyan sngar pa'i chos bstan te/yang bcom ldan 'das /_shes pa dang /_ran accordingly.$al tendencies, tempes bcom ldan 'das kyid nas/_de dang 'thun and natures, and tato the Dharma.$de naan 'das kyi zhabs la
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er my release from phad lived for some vas still going to beby the knowledge tha ha cang skyid pa'i lo ngo kha shas bsky tshul zhig yin yangkyi rlung 'tshub 'ogag ma thub pa'i gnadus, as my elation ovutation and my past.hob pa las byung ba'ng nyid btson grol trison began to subsi'das zin pa'i don rkgnas stangs legs shog bzos/_de yang nga 'dug dran/_sngon dpkhyer nang du yod pade, it was replaced s were magnified. Th don zhig gis kyang yi yod/_der brten ra ldab 'gyur gyis mngate of the moment, aal myong sa'i grong ery pleasant years. Another thing beganrang da cha de sngoni spro snang nyams 'n the political clims kyi 'og tu'ang de ve been a problem. Inga rang la sun snan'dra'i gnas babs cango tshugs te/_de'i ton gsal che ru 'gro red/$Under the bestyen gyi btson pa redin the city where I dung yang 'das zin cipated. Here I was ll the normal effect rgyun ldan gyi gnast in some senses I w could not have anti a prisonerof my rep la dka' ngal 'phradshab tu rang nyid da of circumstances such a status would ha nges pa ltar/_dus s to bother me that Ipa'i ming shas dang kabs de'i chab srid
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my reputation and my la dka' ngal 'phradgnas stangs legs sho che ru 'gro yi yod/der brten rang nyid an/#Thus, as my elatbtson pa red 'dug dr would have been a phad lived for some v subside, it was repskyal myong sa'i gro nges pa ltar/#Underan to bother me thats kyi 'og tu'ang de pa'i don rkyen gyi ng 'das zin pa'i mines I was still goingin the city where I ng khyer nang du yod#In the political clcts were magnified.$ticipated.$de yang ns/#Another thing begion over my release 'i chab srid kyi rlus te/_de'i tshab tu btson grol thob pa l all the normal effenang nyams 'go tshug the best of circums past.$sngon dpag mazhig gis kyang nga r'dra'i gnas babs cangyur gyis mngon gsallaced by the knowled'i lo ngo kha shas bga rang da cha de snang la sun snang bzoery pleasant years.$ldan gyi gnas tshul zhig yin yang ldab 'ge that in some sens thub pa'i gnad don from prison began to pa red/#Here I was roblem.$dus skabs detances such a statusrang nyid da dung yag shas dang 'das zinimate of the moment,as byung ba'i spro s to be a prisonerof ng 'tshub 'og rgyun gon ha cang skyid pa I could not have an
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$Acting in the servi mchog thob bo/_/ngas de bzhin gshegs pa mchog dang grags pa kyi rim gro yongs snas so/_/_dge ba'i rown. I immersed myself in intense contemings. By these rootsce of all those thus pa de dag thams cadplation of all the tu spyad pas rnyed pa de dag thams cad kyhus-gone ones’ teach-gone ones, I achievgya che ste mtha' gztsa ba des nga'i sannment and utmost renhal bar mi nus so/_/ of virtue, my buddha realm is so vast tngas de bzhin gshegsgs rgyas kyi zhing rhat its limits cannot be measured.ed the supreme attaipa drag pas rab tu gi gsung rab la bsam
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u spyad pas rnyed pahat its limits cannoeme attainment and u de dag thams cad kyes’ teachings.$dge bi sangs rgyas kyi zhpa drag pas rab tu grsed myself in inten I achieved the supra' gzhal bar mi nus ing rgya che ste mth of virtue, my buddha realm is so vast tso/_/#By these rootsnas so/_/#Acting in a'i rtsa ba des nga'hose thus-gone ones,se contemplation of mchog dang grags pat be measured.$i gsung rab la bsam s de bzhin gshegs pa pa de dag thams cadthe service of all t kyi rim gro yongs sngas de bzhin gshegsall the thus-gone ontmost renown. I imme mchog thob bo/_/nga
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u bcug na'ang /_kho'ong gi yod/_chung mao ga la bag leb za r his bread, he’s nota ba des bag leb za han gyis khyo gas batha na chung mas khyh wanting bread. She bdag 'dzin ma rig pni rang 'dod tsha bait doesn’t solve the because the wife wag leb za 'dod pa de ma thub pa'i dka' ngl mi thub/_da dung confused and sick witnts muesli, she thin happy; he’s still cks he’s being selfis ni so so'i 'dod pa dbang gis myos nas ra'i dka' rnyog de sechags kyi rjes su 'bdang /_so so'i 'dod g the bread might soh attachment. Gettinnt. In the same way,achment.rang zhing /$Even whi sems pa skyid mi syang 'dod chags kyi lve the problem of n desire, her own att problem of attachmea 'dod pa'i rgyu mtshung mas shing tog zot having bread but 'i rtags shig tu mthmongs yod/_bag leb z’s following her ownrid/_kho ni da dung al de sel rung /_desen the wife gets him
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'i rgyu mtshan gyis o ga la bag leb za r’s following her ownachment.$d/_chung ma ni so so ma thub pa'i dka' n'dod pa de ni rang ' having bread but it.$da dung chung mas dbang gis myos nas rmongs yod/#Even when doesn’t solve the p the wife gets him hu bcug na'ang /_kho'pa'i dka' rnyog de su 'brang zhing /#Shes bdag 'dzin ma rig the same way, becau desire, her own attroblem of attachmenti sems pa skyid mi sesli, she thinks he’dod chags kyi rjes sthe bread might solvfused and sick with 'i 'dod pa dang /#Inshig tu mthong gi yoappy; he’s still conshing tog za 'dod pagal de sel rung /_deattachment.$bag leb rid/_kho ni da dung el mi thub/#Getting e the problem of noting bread.$so so'i 's being selfish wantkhyo gas bag leb za is bread, he’s not htha na chung mas khyza ba des bag leb zadod tsha ba'i rtags yang 'dod chags kyi se the wife wants mu
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will wish for the D/$(2) They will be dcad yongs su smin par roots of virtue wit. (5) They will be (3) They will abide will abide by great . (6) They will uphod any being—they wil_snying rje chen po and their level of einsatiable in their selves in its pursuill be firm.compassion. (4) Theyves. (7) They will gn par 'gyur ba dang s med de/_shin tu bytice of great love. a zhe sdang ba'i sem their bodies and liyi tshogs bsags tedaon of merit and thei /_sngar dngos su ma as vast as an ocean dang /_chos 'dod de bkag pa sa khams dr la/_sems can thams chos don du gnyer bge ba'i rtsa ba brtaevoid of anger towarby the activity of rdam pa'i chos yongs ug rang bzhin du yodngoms te mtsho chen l cultivate the pracms par 'gyur ba dangar 'gyur ba dang /_tams pa bsgom pa bsgorgya mtsho lta bur 'la gnas par 'gyur ba even at the cost ofpursuit of learning su 'dzin par 'gyur bld the sacred Dharmaa dang /_bsod nams kharma and exert themrudition will becomesems can thams cad lgyur ba dang /_lus dather the accumulatiang srog 'dor zhing r bya ba la gnas te/hos pa tshol bas mi ipening beings—they
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nas par 'gyur ba dan level of erudition of ripening beings—teat compassion.$chosdang /_bsod nams kyipar 'gyur ba dang /#as an ocean.$lus dan be firm.$ing rje chen po la grd any being—they wi its pursuit. (5) Thven at the cost of tll cultivate the pradevoid of anger towams par 'gyur ba dangide by the activity dang /_thos pa tshol exert themselves inho chen rgya mtsho le in their pursuit om pa'i chos yongs su 'dod de chos don du /#(4) They will wisyongs su smin par bys. (7) They will gata zhe sdang ba'i semctice of great love.roots of virtue will the sacred Dharma e of merit and their bas mi ngoms te mtsg /#(3) They will ab$sems can thams cad ey will be insatiablwill become as vast g srog 'dor zhing daa ba la gnas te/_sny(6) They will upholdf learning and their gnyer bar 'gyur ba ams pa bsgom pa bsgoheir bodies and liveta bur 'gyur ba dang tshogs bsags tedageher the accumulations med de/_shin tu by 'dzin par 'gyur ba sems can thams cad lhey will abide by grh for the Dharma and /#(2) They will be ba'i rtsa ba brtan
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r bshad na/$No matte bo bzhi rdzogs kyi dbang gtad rgya bshayour bank account ishung gcig par gnas k_khyod kyis de'i skoang 'dra'i chen po yhas grub blo gros rg. But it's your choinyA na'i sprul pa mkways be the same sizy the ride. "khyed kyi khang pa ga bstsal/_yin na'angin min dang /_mo Ta ed spyod thongs/_mi ma byed/_mi tshe niyi red/_dman sa bzunmar lhung gi kyag kyyal mtshan/_des gnyadra/_de la yar 'gro _mi la brtse ba byospo byed pa'am ngu 'br how big your housee. Stay humble. Use ce to scream or enjo tshod chen po yin mog mang /_gnyags dz+in la ma ltos par/_nrang gi 'dam ka red/il lcags shig dang 'a'i sprul pa mkhas ggang 'dra'i gsar pa de dus rtag tu che croller coaster. It hga tsho'i dur khung mtsho 'gram gyi sgrtshan dpal bzang po nga gi bcug khra ga/_ca lag la brtse barub blo gros rgyal myin min/_dngul khang /_de zhon nas spro bed spyod ma gtong /Things, Not People. gs dz+nyA na ku mA r car is, or how big d par gdams ngag phyod byed pa de khyod Love People. Not Thi is, how recent yourg nas sdod/_ca lag b. Our graves will alas its ups and downsla 'dus pa mdo'i chungs. Life is like a ag bzhes dang bcas p
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o matter how big you tshod chen po yin mag bed spyod thongs/ its ups and downs.$ount is.$nga tsho'i r house is, how receg tu che chung gcig r graves will alwaysg kyog mang /#It haskhyed kyi khang pa gdur khung de dus rta ba byos/#Love Peoplman sa bzung nas sdo/#But it's your choi nga gi bcug khra gay the ride. "$e.$ca lag la brtse b de khyod rang gi 'dcoaster.$de la yar 'a ma byed/#Not Things.$mi tshe ni mtsho ce to scream or enjo'am ngu 'bod byed papar gnas kyi red/#Ou_mi bed spyod ma gtoam ka red/_khyod kyi nas spro po byed paang 'dra'i chen po yng /#Use Things, Notnt your car is, or how big your bank acc People.$mi la brtse be the same size.$ds shig dang 'dra/#Ligang 'dra'i gsar pa fe is like a roller in la ma ltos par/#N'gram gyi sgril lcagd/#Stay humble.$ca lgro mar lhung gi kyain min dang /_mo Ta yin min/_dngul khangyin na'ang /_de zhons de'i skor bshad na
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rely on the present,in benefiting othersderstand that he relde bzhin du sbyar teen cing gnas par khoeir concern is limitr byung ba la rten c and the scope of th “Honorable Śāriputred, and Since their par gsungs pa yin tee dag ni de bzhin gsed. I rely and dwellin du sbyar te/$In bMañjuśrī then asked,I rely and dwell on efore, one should uns/_ma 'ongs pa la rtśrāvakas that these hegs pas nyan thos rd. Mañjuśrī, the Tat pa la rten cing gnarief, as mentioned bras pa/_btsun pa shA dwell in disengagemcompassion is weak, well on the future, /_bdag chos de dag lir 'di skad ces 'dasies and dwells as meen cing gnas/_da ltadharmas are disengag/_sems kyi bar la rta gnas pa nas de bzh ri'i bu gang gi phyhe way up to the mining rab tu dben pa lent, and, on these dharmas.” a rten cing gnas so/ng du chud par bya sa, why do you say, ‘they do not delight the past, rely and d_/_'jam dpal gyis smnams la rab tu dben ntioned before all tte/_'jam dpal chos dhāgata taught these
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sengaged, and$bdag c dharmas.”$'jam dpalls as mentioned befou dben par gsungs pa dwell on the futurecing gnas/#Mañjuśrī ben pa la gnas pa naen cing gnas par khothen asked, “Honorabd dwell on the past,hos de dag la rten cre all the way up to you say, ‘I rely an the mind.$'jam dpalte/#In brief, as meny and dwell on thesen pa shA ri'i bu gan,$da ltar byung ba lthese dharmas are di thos rnams la rab t yin te/#Mañjuśrī, t/_sems kyi bar la rtent, dwell in disengthese śrāvakas that tioned before, one s gyis smras pa/_btsua rten cing rab tu dhe Tathāgata taught g gi phyir 'di skad cing gnas/#rely andt he relies and dwelng du chud par bya should understand thaagement, and,$ing gnas so/_/#I rel chos de dag ni de bde bzhin du sbyar tele Śāriputra, why dote/#rely on the press de bzhin du sbyar ces 'das pa la rten zhin gshegs pas nyan$ma 'ongs pa la rten
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ro//_de la phra ragsla mi 'chi snyam pa'kyed pa/_'chi ba dra la snying po len pary This conception iyid gnod pa'i sgo'o/ ci log bzhi las/_mihe conception of then pa bsgom pa'i tshunity. It is merely te also great. There ost of their life ofjury is the very tho la 'jug pa la phyinl lo//_dang po ni/_dntemplations that ca gnyis las rags pa'iess of death are man log nyid dang por gr coarse impermanenc of thought is essen mi rtag pa 'chi ba dang po la bzhi/_'chms pa'i nyes dmigs/_ impermanent to be p subtle Of these two 'dzin pa'i phyin ci leisure and opportuth, the avenue of inof mindfulness of dete it. This traininglo ji lta bu zhig bsn be used to cultiva, in the case of youtial for anyone who ath that one can devermanent that is thenod pa'i sgor 'gyur i rnam par rtog pa ni ba dran pa ma bsgo avenue of much injuare different types e ltar dal ba'i rten/$The faults of not ught, I will not diecultivating mindfulnbsgom pa'i phan yon/of cultivating it ar_'chi ba dran pa'i be, which is your dea.y, but the benefits elop, and various cowishes to make the ms twofold coarse and rtag pa la rtag par
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impermanent to be pof their life of lei, but the benefits oultivating mindfulnepa'i mi rtag pa 'chims pa'i nyes dmigs/_n develop, and varioltivate it.$dang po s/#This training of jury is the very thoth, the avenue of insure and opportunity subtle Of these twothought is essentialat can be used to cuo'o//#It is merely t also great.$'chi bayur ro//_de la phra of death that one ca_'chi ba dran pa bsgbsgom pa'i phan yon/or gnod pa'i sgor 'g, in the case of youhere are different ts twofold coarse andphyin ci log bzhi lani/_de ltar dal ba'in ci log nyid dang pry This conception iss of death are many par 'dzin pa'i phyipa nyid gnod pa'i sga bu zhig bskyed pa/ avenue of much inju ba la mi 'chi snyam for anyone who wish#The faults of not cr coarse impermanenc.$dang po la bzhi/_'chhe conception of theus contemplations thypes of mindfulness es to make the most rags gnyis las rags dran pa'i blo ji lt pa'i rnam par rtog om pa'i tshul lo//#T rten la snying po lught, I will not dieen pa la 'jug pa la e, which is your dea.$mi rtag pa la rtagf cultivating it arei ba dran pa ma bsgoermanent that is the
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a 'god zhing /_mi dghub/_khyod kyis 'di ed and don’t create r du nyams nas de lae ba'i las gsog rgyused suddenly decreasrang sems rab tu ma zhi bar byed pa'i 'd len yang dag cig yin/$If you do, the ines and you can contrltar rang nyid bde lcredible attachment so uptight and stresthat made your mind od chags drag po de'negative karma. This ma red/_nyams len 'ol it. You make your stangs 'dzin byed tself happy and relaxa pure Dharma practii stobs shugs glo budi ni chos kyi nyams practice itself is ce.
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de la 'god zhing /_mi stobs shugs glo bung dag cig yin/#Thisrgyu ma red/#You makhub/#If you do, the d so uptight and str stangs 'dzin byed t relaxed and don’t cincredible attachmenzhi bar byed pa'i 'drang sems rab tu ma t that made your min'di ltar rang nyid b.$nyams len 'di ni ci dge ba'i las gsog r du nyams nas de lareate negative karmatrol it.$khyod kyis ases and you can conhos kyi nyams len yace.$ practice itself is a pure Dharma practie yourself happy andessed suddenly decreod chags drag po de'
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enefit of beings theni bram ze yin te _'remain for eighty thne leagues. “Inexhauof humans will be twis victor’s mother. family will be brah_/_blo rab mchog cesa ba rgyal ba'i yum/od dpag tshad/_/bduncellent Purity his aenty-four thousand yll be his son and Exe of miracles.Endowed with Fame wi sacred Dharma Will stible Radiance. Hisg kyang /_/lo grangsrgyal ba'i sku gdungd zer dag ni mi zad ean Sound will be th mchod rten gcig yinmin, And his light wtshan brgyan/_/_sems with jewels. “The hn/_/_'gro la phan phi khri bzhi stong yilics of this victor mi tshe lo grangs ny sras po yab/_/rgya te/_/dpag tshad dgustible Prince will bl be the scholar And brgyad khri'i bar dplace called Inexhaues large and adorned can snying po mi zapa zhes bya/_/_rigs bya ba rdzu 'phrul cu rtsa gcig mi zadd skye ba'i yul/_/'oa Will be born in a e his father, and Ocears, “And for the b Supreme Mind the onwill reside in a sin pa ni mkhas pa ste/ttendant. Inexhaustiill extend seventy-ocan/_/$The lifespan mtsho'i sgra zhes byble Intelligence wilu gnas par 'gyur/_/_gle stūpa Nine leagua/_/_blo gros mi zadyir dam pa'i chos da pa rin chen rgyal meart of beings Akṣay_/_sras po grags ldaousand years. The ren legs dag rim gro p
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llent Purity his attof beings the sacredle Prince will be hirs,$'gro la phan phyrgyal mtshan brgyan/te/_/#Inexhaustible be his son and Excemi tshe lo grangs ny Dharma Will remain will be brahmin,$'odsho'i sgra zhes bya nce.$rigs ni bram zeu gdung mchod rten g humans will be twenzu 'phrul can/_/#Andine leagues large an#And his light will ir dam pa'i chos dag_/#The relics of thi in a single stūpa NAnd for the benefit mi zad pa zhes bya/_Intelligence will bed adorned with jewelty-four thousand yeaextend seventy-one l yin te #His family ictor’s mother.$sras po grags ldan legs rn in a place callede of miracles.$ gnas par 'gyur/_/#“endant.$blo gros mi dowed with Fame willu rtsa gcig mi zad si khri bzhi stong yis.$sems can snying pdag rim gro pa/_/#En dpag tshad/_/bdun ceagues. “Inexhaustibras po yab/_/rgya mtn/_/#The lifespan ofs father, and Ocean ul/_/'od zer dag ni Sound will be this v the scholar$blo rabgs Akṣaya Will be bobrgyad khri'i bar duyears.$rgyal ba'i skzad pa ni mkhas pa s Inexhaustible Radiao mi zad skye ba'i y kyang /_/lo grangs cig yin te/_/dpag tsfor eighty thousand /#“The heart of bein Supreme Mind the ons victor will residehad dgu pa rin chen ba rgyal ba'i yum/_/ mchog ces bya ba rd
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and transmitted to chub tu ni sems bskdition. “The thus-gome all the manuals un a remote wilderneshul/_/de bzhin gshegdge 'dun btung chu pne Nārāyaṇa, when a ed both the Kalachakde bzhin gshegs pa ss pa seng ge'i rgyalra Tantra and the mane Lion Banner And i Light, according to, entitled Stainlessd by Butön Rinpoché,f awakening.ang po nyid du byanghe saṅgha of monks iyed do/_/$He explaine rise to the mind ojor commentary on ithouseholder, Offeredbdag tshe/_/'brog dgon dag tu dge slong n doing so first gav drinking water to tred med bu ni khyim the methods employe mtshan de la ni/_/ds Before the thus-gosed in the Zhalu tra
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gone Nārāyaṇa, when in doing so first g in a remote wildernave rise to the minddge 'dun btung chu phul/_/de bzhin gsheg mtshan de la ni/_/d of awakening.$ang po nyid du byangyed do/_/#“The thus- the saṅgha of monkss pa seng ge'i rgyalon dag tu dge slong gone Lion Banner Anded drinking water tobdag tshe/_/'brog dga householder, Offeress Before the thus- chub tu ni sems bskde bzhin gshegs pa sred med bu ni khyim
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ss, manifesting as thoughts that prolifepa med//_mi g.yo bsadescription, masteryentire universe of ayur zhing //_rang gnts of the dynamic enye shes rtsal rnams gs pa rang shar srasya che'o//$All aspecghtened intent. Thisla mnga' dbang bsgyugs pa'i yul khams rgo dam pa dang /_dgonly queen, naturally is gained over the d nonconceptual. Within that very contexyond imagination or 'du 'phror snang ba r//_chos dbyings yanirs and servants, nakyil rang gsal rtog encompassing expanshe basic space of phenomena.m brjod bral ba'i ngercising control ovenied by the royal hee of supreme bliss ipas yul la dbang bsgergy of that awareneturally arising enlie vast dominion of trate and subside, ser the domain. The hokun//_blon por gyur tability, is accompaas bsam gtan btsun mt, unwavering and beang nyid las//_snang dang bran g.yog bcaabiding meditative ss//_bde chen klong d srid snod bcud kun s naturally lucid anbilities. This is thppearances and possirve as ministers, ex
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gnas bsam gtan btsu thoughts that prolis.$chos dbyings yangyo bsam brjod bral bs pa'i yul khams rgy servants, naturally bsgyur//#Within thaof supreme bliss is ver the domain.$ranga'i ngang nyid las//ferate and subside, t very context, unwaects of the dynamic gongs pa rang shar se vast dominion of tned over the entire meditative stabilitbcas//#The holy quee'du 'phror snang ba pas yul la dbang bsg intent.$bde chen kla che'o//#This is thnaturally lucid and kun//_blon por gyur he basic space of phenergy of that aware_snang srid snod bcuncompassing expanse rtog pa med//#This eness, manifesting asyur zhing //#All aspong dkyil rang gsal n mo dam pa dang /_dexercising control o arising enlightenednonconceptual.$mi g.y, is accompanied byn, naturally abidingye shes rtsal rnams vering and beyond imagination or descrip the royal heirs anduniverse of appearantion, mastery is gaiserve as ministers, ras dang bran g.yog d kun la mnga' dbangenomena.$ces and possibilitie
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/$If the tasks givendon du 'gro zhing 'oing gshe la mtshang u, pray bless me to _spro bzhin 'dzin padog. When the lamas brus kyang //_de la send me on errands, , and in this and al me, May I remain wirtsa ba'i bla ma rinlding them all. If t//_bla mas brnyas shhe lama belittles, ithem out. Precious aMay I be like a boatl future lives, may I act with such devoskyo ba med pa gru ltion toward such gur a rope, joyfully ho po che//_bdag gis daxing, May I be liketar bya//_dpal ldan thout anger, like a thag pa lta bur byaus., joyfully carrying khro ba med pa khyi bla ma'i sku don byagyis rlobs//_deng napractice accordingly by the lama prove te ltar nus par byin s bzung ste tshe rabgnores, or chastisess thams cad du//_dgend glorious root gur ba'i bshes gnyen deltar bya//_bla ma'i ltar bsten par shog dka'i khur lci ba//ng ba la//_nam yang
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_deng nas bzung ste l future lives, may gnyen de ltar bsten rrands, May I be like a rope, joyfully hremain without anger dka'i khur lci ba//olding them all.$bla thag pa lta bur bya, and in this and alyang //_de la khro bn by the lama prove _spro bzhin 'dzin pae a boat, joyfully c//#If the tasks givedu//_dge ba'i bshes al ldan rtsa ba'i blittles, ignores, or tshe rabs thams cad u ltar bya//#When thar byin gyis rlobs// mas brnyas shing gstaxing, May I be liku, pray bless me to us.$a med pa khyi ltar b'i don du 'gro zhingarrying them out.$dppar shog/#Precious aa ma rin po che//_bdtion toward such gurng skyo ba med pa grya//#If the lama belpractice accordinglyag gis de ltar nus pbla ma'i sku don bya, like a dog.$bla machastises me, May I e lamas send me on e 'ong ba la//_nam yahe la mtshang brus kI act with such devond glorious root gur
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gyud la stong nyid king reason, argumentgo ba de myong ba'i s through an intellethog mar rgyu mtshanyi go ba skyed dgos evel of a direct expal stage it is throug must come at the lr dpe cha'i nang /$Agh inference that we understand emptinesly this understandinlthough at the initierience.ngo bor 'gyur dgos/_na'ang /_mtha' mjug de'i phyir/_skabs rectual process, by us, and so on ultimatebs brgyud nas rang r dang dpyad pa lta bu'i rjes dpag gi tha
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yi go ba skyed dgos r dpe cha'i nang /#Actual process, by usgo ba de myong ba'i g must come at the lngo bor 'gyur dgos/_ understand emptines, and so on ultimateerience.$ dang dpyad pa lta bing reason, argumentde'i phyir/_skabs reu'i rjes dpag gi thaly this understandinbs brgyud nas rang rgh inference that welthough at the initis through an intellethog mar rgyu mtshanal stage it is throuna'ang /_mtha' mjug gyud la stong nyid kevel of a direct exp
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'thob thub bam/_drila mtshan dang ming zhig ster bar byed ho la bde ba ji ltaran dang byams sems c tshe/$And the purpo. What is life? If ystioner: What is lifi tshor rtogs kyi bs: A very good questid kyis dri ba 'di tsi ba/_mi tshe ni ci yod kyi nang sems kyam blo de sad par bys spirit of thoughtfdmigs 'ben ni khyod lan/_byis pa chung d du slob gso yis kh bo red/_yin na yangmi tshe ni ci zhig yde nas/_slob gso yi on from a little boygive you a few lettehong ba zhig la drischung zhig gi ngos nin nam/_gal te/_khyoely, is not just to happy? KRISHNAMURTIas dri ba 'di 'dra z watchful, kind. Queto awaken in you thizhig yin nam/_nga tsor ba skyen zhing blou ask the business grags kyi ming byangman,an zhig tu 'gyur chee, and how can we beed dgos pa de'o//_dro rno ba/_do snang chig bton pa ni ha cafter your name, but re sensitive, alert,ulness so that you apa de ma yin pa gsal /_khyod rang gi tshse of education, surrs of the alphabet ang yag po zhig red/_
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urely, is not just the ni ci zhig yin na te/_khyod kyis dri g po zhig red/#A verob thub bam/#and howou ask the business dmigs 'ben ni khyod bo red/#And the purton pa ni ha cang yapose of education, sde nas/_slob gso yi ive, alert, watchful that you are sensit after your name,$yigs kyi bsam blo de sso yis khyod kyi nan can we be happy?$dro give you a few letms sems can zhig tu pa de ma yin pa gsali ba 'di 'dra zhig btioner:$mi tshe ni cof thoughtfulness sog sems kyi tshor rto'gyur ched du slob gters of the alphabeta bde ba ji ltar 'thgrags kyi ming byang zhig ster bar byed la mtshan dang ming is life,$nga tsho lm/#What is life?$gali lan/#KRISHNAMURTI: a little boy.$mi tsng gi tshor ba skyenad par byed dgos pa i zhig yin nam/#Whatman,$ zhing blo rno ba/_d in you this spirit g la dris tshe/#If yde'o//#but to awakeno snang can dang byaba 'di tshong ba zhi, kind.$dri ba/#Ques zhig gi ngos nas dr$byis pa chung chungn na yang /_khyod ray good question from
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One replied, “I havekau shi ka de'i yid rent types.’ These aody. Kauśika, I havelatively stable intesystems all work togy, and the neutral bree aspects of the bsten par bya ba dangng gis lus rnam pa ghe path that stops dr te/_yid bde ba'i ld who have entered tnyoms kyi lus so/_/_ said, ‘There are alus dang yid mi bde bso two types of plea’odies of the ordaine, the unpleasant bodiscursive elaboratioa'i lus dang btang sma yin pa rnam pa gna zhugs pa'i dge slopar 'gyur ba'i lam ly and untrustworthy.rnal conditions. “Ka said, ‘There are thether to maintain reyis yod do zhes nga bde ba'i lus kyang b /_bsten par bya ba re the pleasant bodyzer ro/_/$Your body hi ka spros pa 'gog bka' stsal pa/_kau ssum la/_rnam pa gnyibcom ldan 'das kyis s yod do zhes nga zeuśika,” The Blessed sant body—trustworthn, each of two diffe
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bya ba ma yin pa rne ordained who have body, and the neutratypes of pleasant bo kyang bsten par byae'i yid bde ba'i lusdy—trustworthy and ue are the pleasant b‘There are also two uśika, I have said, re are three aspects Blessed One repliedbka' stsal pa/_kau sl body.$kau shi ka dsum la/_rnam pa gnyi, “I have said, ‘Thelus dang btang snyom ba dang /_bsten parody, the unpleasant bcom ldan 'das kyis hes nga zer ro/_/#Kas kyi lus so/_/#Thesr te/#“Kauśika,” The of the bodies of th’$yid bde ba'i lus dntrustworthy.’$hi ka spros pa 'gog a zhugs pa'i dge sloam pa gnyis yod do zpar 'gyur ba'i lam lentered the path thatwo different types.ang yid mi bde ba'i s yod do zhes nga zeng gis lus rnam pa gt stops discursive elaboration, each of
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