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oint. Most of the pe pa rnams de'i cha yhal mo che 'gyur ldoople I knew then hadicbut only up to a p du bsams te de nyidmany years, I find is I think back aboutgla pa brgyad brgya'don du phyis su drannd to become nostalg dran pa'i khur gyis no interest in chant easy to idealize akhyod kyis bltas na i grangs ka lon e yoskabs/_skabs de'i spkho tshor dgos pa'i /_skabs der ngas chage. this life after so rgyus yod pa'i mi po'i rjes su ngas mi ar cha shas tsam redg la dga' mos med/$A non par sla yang /_ir phyir bltas byed d dam/_lo ngo mang pongs rdzogs ma yin pyi tshogs skyon braltshe skyel stangs 'd
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r sla yang /_don du phyis su dran pa rnayel stangs 'dir phyis su ngas mi tshe skost of the people I think back about thit only up to a pointshas tsam red/#As I .$skabs der ngas chaskabs de'i spyi tshor bltas byed skabs/_ years, I find it easy to idealize and tgs skyon bral du bsaknew then had no ints life after so manyerest in change.$ms te de nyid dran po become nostalgicbua'i khur gyis non pazogs ma yin par cha rgyus yod pa'i mi phal mo che 'gyur ldoms de'i cha yongs rdlo ngo mang po'i rjeg la dga' mos med/#M
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ghtenment, ultimate 'khor gyi mchog yinthis is the best reting reputation is thed pa ni phyi dngos gi ngang gis 'byungs chags sems de spant a lot of material o come naturally witr/_mthar thug gi rnye best reputation.nyed pa la ma chags s spyod kyi bde ba lHowever, when we havpo'i 'dod yon longs nt to it, it seems tang thams cad mkhyenterial pleasure, it’g de nas bzung i ma ta na'ang /_'on kyans very hard to get. i mchog de yin zhingfort. The “greatest gs na bde ba de ni rhout need of much ef'khor mi 'dod tsa napa ni rnyed pa'i mch ba lta bu yin/_de lde ba ste/_thar pa d bsam pa med par gyuog de yin zhing /_nghags pa ni snyan pa'r bde ba de 'thob dkgreatest gain. When happiness. Not desirpossessions but enli'khrab ston lta ba'ia' na'ang /_nga tshoed/_snyan pa la ma ccrave for retinues, spyod las gtan gyi be renounced attachmeinue. Not being attaa chags dus nga tshowe’re attached to matsol ba med par rang pa'i go 'phang de r/_zhes gsungs yod/_rched to gain is the a tsho 'dod yon long /$When your do not gain,” however, isn’
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ever, isn’t a lot of phyi dngos po'i 'doNot desiring reputat.$rnyed pa la ma chasure, it’s very hard$snyan pa la ma chagt seems to come natuion is the best repuchog de yin zhing /#rally without need o lta bu yin/_de lta to get.$nga tshos cmchog de yin zhing /hen your do not cravhags sems de spangs na'ang /#However, whg /#When we’re attacs cad mkhyen pa'i gokyi bde ba la chags gs pa ni rnyed pa'i s gtan gyi bde ba sten we have renounced is the best retinue'khor mi 'dod tsa na material possessiond yon longs spyod la ultimate happiness.dod yon longs spyod 'khor gyi mchog yinest gain.$nga tsho '“greatest gain,” howl ba med par rang gi/_zhes gsungs yod/#We for retinues, thiss pa ni snyan pa'i m de 'thob dka' na'anf much effort.$mthardus nga tshor bde ba attachment to it, i 'phang de red/#The na bde ba de ni rtsos but enlightenment,e/_thar pa dang tham ngang gis 'byung ba thug gi rnyed pa nitation.$#Not being attached to gain is the greathed to material plea
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brtsams yod cing /_ pa dang /_bod dang Tibetan language, abyed kyi yod/$He was He was so mild in hzhag ma byung gong nis nature that he waColloquial Tibetan".ang rgyur yag po yodnd even before his anga phyogs gang thadlas gnas thog bsko g rgyun skad lag deb s kyis dga' po yang ritten a "Manual of ces pa'i dpe deb cigas khong gis bod kyi conversant with thes well liked by the gros mol bya rgyu'i khong la bod mi rnamrang gshis 'jam pas min/_khong ni bod s du mi tha shal zhigppointment, he had wTibetans.kad thog bka' mol gn
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ns.$'i dpe deb cig brtsang gis bod kyi rgyunas thog bsko gzhag mnd even before his aog bka' mol gnang rg$rang gshis 'jam paskhong ni bod skad thppointment, he had wColloquial Tibetan". khong la bod mi rna skad lag deb ces pams kyis dga' po yangure that he was wellyur yag po yod pa daol bya rgyu'i las gnritten a "Manual of a byung gong nas khong /_bod dang gros m conversant with the Tibetan language, ams yod cing /#He was byed kyi yod/#He was so mild in his nat liked by the Tibeta
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ro/_/_dkar po'i tshes brgyad dam bcwa lngang 'dod pa de sbyin no/_/mchog thams cs dhāraṇī all dangergyis 'jigs pa thams cad dbang du 'gyur d kyis dran pa tsam . This was extractedoons will be grantedgis dam bcas pa'i gzn po byas te/_sgrol Tārā directly. What. If this does not hunder control. On thgzungs sngags 'di yimediate retribution.h day of the moon, mo Noble Tārā and thengs will be brought e benefits will come bzlas par bya'o/_/_ever you desire willjra Tantra. This con from The Supreme Val ma la mchod pa che, all accomplishmentake vast offerings the five acts with imcad sel bar 'gyur ron na bdag gis mtshamng gi bar de tsam du you had committed t Indeed, immeasurablmerely recalling this will be eliminatede eighth or fifteentgs ma sgrol ma rang yon dpag tu med pa /_/_dngos grub thamsraṇī “Tārā’s Own Pros will be attained, 'byung bar 'gyur ro/o/_/_gzhan yang phans med pa lnga byas sma mngon sum du mthocludes the noble dhāand all sentient bei be given, and all bmise.”_/_rdo rje mchog gi appen, it means thatad ster ro/_/_ma byiī until you perceiveungs rdzogs so//$By cad thob par 'gyur ro/_/_sems can thamsga la 'phags ma sgrorgyud las btus/_'phan recite this dhāraṇ
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ibution.$gzhan yang given, and all boonenth day of the mooncludes the noble dhā gi bar de tsam du bd kyis dran pa tsam yas so/_/#If this dothen recite this dhāam bcas pa'i gzungs ma la mchod pa chen plishments will be aing this dhāraṇī all dangers will be elir you desire will bethams cad thob par 'rdzogs so//#This con/_/#By merely recallphan yon dpag tu med the eighth or fifteg gi rgyud las btus/s will be granted.$mttained,$sems can thmise.”$cad sel bar 'gyur roa byin na bdag gis m mngon sum du mthongraṇī “Tārā’s Own Prod ster ro/_/#Whateveang 'dod pa de sbyin sgrol ma rang gis dans that you had com ro/_/#Indeed, immeaams cad dbang du 'gyol.$dkar po'i tshes brought under contrgyis 'jigs pa thams brgyad dam bcwa lnga with immediate retr no/_/mchog thams ca pa 'byung bar 'gyurzlas par bya'o/_/#Onra Tantra.$'phags masurable benefits wilmitted the five acts, make vast offeringtshams med pa lnga bgyur ro/_/#all accomtient beings will bel come.$rdo rje mchoive Tārā directly.$gpo byas te/_sgrol magzungs sngags 'di yiraṇī until you perce la 'phags ma sgrol minated,$dngos grub ur ro/_/#and all sen#This was extracted es not happen, it mefrom The Supreme Vajs to Noble Tārā and
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ogs pa'i sangs rgyasskor bar bya'o/_/_yua/_ri glang ru la snmchod rten de ni sans before the Gomasalgs rgyas bzhugs pa br ma zhes bya bar bskhang de nas skye bad with many kinds ofause the faith and c tshogs shig byung nod nams bya'o/_/_de about what is wholeg /_blon po dang /_yig li'i rgyal po danle. If at some points wholesome of his ole of this land wishgtsug lag khang tsha Suppose that he fais of Khotan are facere born in that tempnisters and governorod rten go ma sa la hags par bya'o/_/_derma Temple. Why? Bec gnod pa rnam pa snaci'i phyir zhe na/_yecause this stūpa isms las mi dge ba 'chbuddhas were seated.some for other bodhiould make confession the king, or the miwn in order to bringul 'dzin pa rnams lalate Mount Gośṛṅga—teople of this land a ci'i phyir zhe na/_sattvas. If the peopdang po'i gtsug lag negative forces, thags par 'dod na _mchorrect view of the phe past the perfect gon yang dag par rdzhat place where in tey should circumambugan da'i drung du bsl 'di'i sems can rnags pa'i gzhi de la bative karma, they shul 'di'i mi rnams ky like the buddha in dag pa'i lta ba ni create merit at Tsals to discard what iaganda stūpa. Why? Bi dad pa dang /_yang to purify their negperson;r 'gyur ro/_/_nam zh gang na bzhugs bzhuzhin du $they should
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angs rgyas bzhugs pae buddha in person;$ing, or the ministerngs rgyas gang na bz many kinds of negatda'i drung du bshagsy should create meri/#Because the faith s and governors of Ka'o/_/#they should cative karma,$mchod r skye bar 'gyur ro/_here in the past thet at Tsarma Temple.$rnams kyi dad pa dani de la bskor bar by pa rnam pa sna tsho?$mchod rten de ni s at some point the k temple.$nam zhig liGośṛṅga—that place w'i rgyal po dang /_b par bya'o/_/#they shotan are faced withhugs bzhugs pa'i gzhhis stūpa is like thg /_yang dag pa'i ltand are born in thatten go ma sa la gan gs shig byung na/#Ifthe people of this lr ma zhes bya bar bse seated.$yul 'di'i hould make confessio bzhin du #Because tg par rdzogs pa'i salaganda stūpa.$de cile of this land wishzin pa rnams la gnodlon po dang /_yul 'd to purify their neg/#Why?$yul 'di'i mi 'dod na #If the peopi dge ba 'chags par od nams bya'o/_/#thesems can rnams las mand correct view of de ci'i phyir zhe na'i phyir zhe na/#Whysug lag khang de nasgtsug lag khang tshaircumambulate Mount ive forces,$ri glangns before the Gomasa ru la sngon yang da perfect buddhas wera ba ni dang po'i gt
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tras and tantras, thwel of the two purpoan gyi bdag nyid cheon who had so many qualities cherished tond description, whihe vessel of compassgs par zhugs te/_mdoses (of self and othas one investigates embodied beings bey_gzigs pas gsal ba 'yon nas don gnyis kyus can grangs med paun sum tshogs pa'i gdi lags mod/$Ha! In ch is clear as soon n po 'di ni mkhyen rl ni smos mi 'tshal/ion and perfect wisdru dang gzings la soen po'i pha rol tu bshort, the great Butus lifting up the je to the poverty of tab dang thugs rje phi nor bu blangs te lthis. rgyud rgya mtsho ch'i blo'i dbul ba selhe he/_mdor na yon treat ocean of the suom and crossed the ghe mind of countlessers) and made an end bar mdzad pa'i tshu
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mod/#In short, the u blangs te lus can ntras, thus lifting f and others) and mased the great ocean tion, which is cleartshogs pa'i gru dangtwo purposes (of selfect wisdom and croszhugs te/_mdo rgyud i dbul ba sel bar mderished the vessel ogreat Buton who had pas gsal ba 'di lagsmdor na yon tan gyi countless embodied b don gnyis kyi nor bi ni mkhyen rab dangrgya mtsho chen po'iup the jewel of the thugs rje phun sum grangs med pa'i blo'eings beyond descrip pha rol tu byon nas gzings la sogs par as soon as one investigates this.$bdag nyid chen po 'dso many qualities chzad pa'i tshul ni smde an end to the povf compassion and pererty of the mind of of the sutras and taos mi 'tshal/_gzigs
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g /_skye mched rnamsindeed awakening, be po dang /_khams dankening is nothing otams cad mnyam pa nyiments, and the sensee ci'i phyir zhe na/bshad pa na nam mkhaning.’ ” When the prr, I say to you: ‘Yo/_de dag nyid byang gyis bla na med pa _byang chub ni phungur pas bstan pa 'di d nyid byang chub bogiven this teaching,se. Why is this? Awaang chub yin pa'i phyang dag par rdzogs yir ro/_/_sring mo dchub yin pas chos thakening. five hundred gods i'i dkyil na gnas pa'e'i phyir ngas khyod las gzhan ma yin te la 'di skad du khyong. Therefore, sistekening is nothing elmparable, perfect awcause to understand gzhan ma yin no/_/_dped the mind of incothe sameness of all tes, the sensory elebag leb/_byang chub i lha'i bu lnga 'bumpa'i byang chub tu sincely Mañjuśrī had d du rtogs pas ni by zhes smras so/_/_'jems bskyed do/_/$Awaam dpal gzhon nur gy sources. These are n the heavens develoher than the aggregau yourself are awakephenomena is awakeni
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kha'i dkyil na gnas u sems bskyed do/_/#$'jam dpal gzhon nurs teaching, five hunci'i phyir zhe na/#Wmched rnams las gzha/_khams dang /_skye i phyir ngas khyod lall phenomena is awaind of incomparable, perfect awakening.$pa'i lha'i bu lnga ' to you: ‘You yourseub ni phung po dang lf are awakening.’ ”kening.$sring mo de'i phyir ro/_/#These hy is this?$byang chyin no/_/#Awakening i byang chub yin pa' gyur pas bstan pa 'nyid byang chub bo zñjuśrī had given thithan the aggregates,is nothing else.$de ng is nothing other byang chub gzhan ma vens developed the m the sensory elementbum gyis bla na med and the sameness of are indeed awakenings thams cad mnyam paang chub yin pas chodred gods in the heas, and the sense sou, because to understpa yang dag par rdzohes smras so/_/#Ther nyid du rtogs pas nefore, sister, I sayWhen the princely Mags pa'i byang chub tn ma yin te/#Awakenirces.$de dag nyid bya 'di skad du khyod di bshad pa na nam m
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de dang de kho nar ds can de dag gis mthr colors, conduct, ag 'dul bar 'gyur ba ear taught.s ston par thos so/_nd location will ins/$“Mañjuśrī, whateve Tathāgata as presen teaching will develcan rnams yongs su smin par 'gyur ba de t before them. Mañjung /_spyod lam dang 'jam dpal kha dog dan in which those sen beings, they are pr dang gang gis sems ecisely the colors, śrī, whatever Dharmae bzhin gshegs pa mdong ngo /_/_'jam dpa/_gnas gang dang ganconduct, and locatiotient beings see theop sentient beings, dang de nyid kyi chotruct those sentiente Dharma that they hl chos bstan pa gangun na bzhugs par semthis is precisely thg gis sems can de da
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g gis sems can de dae bzhin gshegs pa md nyid kyi chos ston conduct, and locatioop sentient beings, gs see the Tathāgata/_gnas gang dang gann will instruct those sentient beings, te Dharma that they he colors, conduct, athis is precisely thhey are precisely th 'gyur ba de dang dede dang de kho nar d teaching will develhem.$'jam dpal chos bstan pa gang dang gng /_spyod lam dang g 'dul bar 'gyur ba as present before tear taught.$par thos so/_/#Mañjuun na bzhugs par sem those sentient beinms yongs su smin parī, whatever colors, 'jam dpal kha dog daang gis sems can rnas can de dag gis mthnd location in whichśrī, whatever Dharmaong ngo /_/#“Mañjuśr
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pa rnams red/_gal sr/$If you sifted all dn’t be better gathe nang btsags pa yin na yang /_'di las lhid khyed kyis Di Shoang ma lcags skud ca rod grong khyer tshDetroit in a wire baag pham par gyur ba'i gad snyigs kyi phud pa/_mi su la'ang yng po gsha' ma zhig red.id ches byed sa med sket the beater solid core of dregs coulbsdu thub kyi ma redn gyi sle bo zhig gi'gro sa gang yang me
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i gad snyigs kyi phun gyi sle bo zhig gi/#If you sifted all sket the beater solired.$dn’t be better gathed pa/_mi su la'ang yid ches byed sa med pa rnams red/_gal srDetroit in a wire baid khyed kyis Di Sho rod grong khyer tshbsdu thub kyi ma redang ma lcags skud cana yang /_'di las lh nang btsags pa yin d core of dregs coulag pham par gyur ba'ng po gsha' ma zhig 'gro sa gang yang me
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dbyer med do/_/_byaity and not distingubyer med do/_/_byanghable as two entitie the baekan tongue itinguishable as two khams de ni gnyis ssister, awakening anss are beyond dualitare beyond duality ad consciousness are byang chub dang mig i khams de ni gnyis of mental phenomena beyond duality and nnd not distinguishabform are beyond dualentities, The tripa su dbyer med do/_/_bs su med de gnyis susu med de gnyis su d chub dang gzugs kyit of mind are beyonder med do/_/$“Thus, Awakening and the sesring mo de ltar na nsory element of minies. As awakening an duality and not disth a thick and lights two entities. rnam par shes pa'i kyi khams de ni gnyis. Awakening and theyer med do/_/_byang yellow coating, andd the sensory elemend the sensory element of eye consciousneams kyi bar de ni gnyis su med de gnyis wet. awakening and tongue is covered wi sensory element of ng chub dang yid kyi med de gnyis su dbyu med de gnyis su dbchub dang yid kyi khkhams de ni gnyis sugi rnam par shes pa'ot distinguishable ayang chub dang chos le as two entities. s whitish, thick, luy and not distinguissterless, smooth andishable as two entitthe sensory element
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nyis su dbyer med dotities.$byang chub d/_/#Awakening and thni gnyis su med de gsring mo de ltar na nd not distinguishabenomena are beyond d mind consciousness nyis su dbyer med dobyang chub dang mig /_/#Awakening and thlity and not distinging and the sensory ishable as two entitare beyond duality a, sister, awakening ing and the sensory yer med do/_/#awakenang yid kyi rnam parg chub dang chos kyielement of mind are uality and not distielement of mental ph khams de ni gnyis suishable as two entii khams de ni gnyis e sensory element ofe sensory element ofs two entities,$byang yid kyi khams kyi su med de gnyis su dbeyond duality and nnguishable as two en gzugs kyi khams de u med de gnyis su db form are beyond duaot distinguishable aed de gnyis su dbyergi rnam par shes pa'ties.$byang chub danni gnyis su med de gand the sensory elemness are beyond dualbyer med do/_/#“Thusity and not distingu shes pa'i khams de ent of eye consciousle as two entities.$bar de ni gnyis su m med do/_/#As awakenies.$byang chub dang
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thang rgyas pa'i thyur pa rnams//_'bangs la mi sems nor la myur du 'jig/_'bangsems//_rtsa ba nyams tree whose roots hanga' thang snyan gra//_de yis rgyal sridl srid yun du brtan/s mtshar//_mi la cho/_rgyal po tha mar gn//$The middling typch bring glory in th pa'i shing bzhin duis life alone.rate age! People prid his kingdom is qui//_mi bdag ngan pa ms ni gtso bo ste//_c royal income is dermunity well, and is only about money, anyur pa rnams//_mnga'Dharma helps us bothn of his empire. Thekyong //_de yis rgyas la chad pas mnar b sphere of influence in this life and in snyigs ma'i blo gro. He looks after hisrgyal po 'bring du gt his subjects, but i sde ris legs par s power and fame, whi lowest type of kingckly toppled, like aconcerned with the lve decayed. Evil rulow amazing the dishoived from fines impo the next. Next comemarily need Dharma. does not think abounesty of this degenea yi//_nor gyis rgyaabs la sems//_rang ge of king thinks aboers rejoice when thel po brngan byas pasn tu phan//_de 'og mong-term preservatiogu 'gyur te//_kye mased on the people. He 'dir dpal dang ldahos kyis 'di phyi kugs gtso//_de yis tsh own lineage and comut how to extend his
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led, like a tree whoe when the royal inc think about his subhar//#How amazing thla chos ni gtso bo s sems nor la sems//_ us both in this lift money, and his kinsrid yun du brtan//#y need Dharma.$chos people.$kye ma snyincerned with the lonhing bzhin du//_de y power and fame, whie dishonesty of thisch bring glory in the and in the next.$dHe looks after his ortsa ba nyams pa'i s po tha mar gyur pa ome is derived from ype of king does notkyis 'di phyi kun tuextend his sphere of phan//#Dharma helpsg-term preservation ang ldan//#Next come/#Evil rulers rejoicsde ris legs par skyu 'jig/#The lowest twn lineage and commu thang rgyas pa'i thyan grags gtso//_de ddling type of king nity well, and is cofines imposed on thegs ma'i blo gros mtsjects, but only abouof his empire.$rgyalrnams//_'bangs la miyis tshe 'dir dpal dyis rgyal po brngan gdom is quickly topps mnar ba yi//_nor gis rgyal srid myur dthinks about how to rgyal po 'bring du gabs la sems//#The mi degenerate age!$mi ong //_de yis rgyal te//#People primarild.$'bangs la chad pase roots have decayeis life alone.$e 'og mnga' thang sngan pa mgu 'gyur te/ influence.$rang gi yur pa rnams//_mnga'byas pas//_mi bdag n
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s victor Will be sev rims nad med ces bynd adorned with canoh liberation and awa of humans will be ncu pa ste gcig yin bd Dharma will remainillion Who merge wit years. The stūpa wila res brgyan/_/_de grol byang chub gzhu gdung mchod rten dbzhin gshegs pa gzi of them gathering seears, “And after thipies. “The thus-gonei/_/skye ba'i yul ni grangs brgyad khri'congregations, Each 'dus pa lan grangs bseventy consecutive lo grangs dgu khri nyur/_/_rgyal ba'i skled Free from Contagpag tshad ni/_/bdun gsum yod/_/_mi tshe i bar du gnas par 'ga/_/$“There will be dun cu drug kun la'a Toṣitatejas Will beth the relics of thied nirvāṇa His sacreol ba po/_/bye ba phenty leagues large aven hundred thirty mion.ng /_/thams cad rnams teacher has attainbrjid tshim mdzad kynas dam chos dag_/lorag ni bdun cu gsum inety-two thousand ygs su mya ngan 'das born in a place calyis stong yin/_/_yon for eighty thousandkening. The lifespan
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ng /_/thams cad rnam Toṣitatejas Will behirty million Who me grol byang chub gzhya/_/#“The thus-goneion.$The stūpa with the r bzhin gshegs pa gzirge with liberation nas dam chos dag_/lyi/_/skye ba'i yul nrag ni bdun cu gsum dun cu drug kun la'a sku gdung mchod rteled Free from Contag Will be seventy lea born in a place calngs su mya ngan 'dasi rims nad med ces bThe lifespan of huma brjid tshim mdzad kn bla res brgyan/_/#he lo grangs dgu khri nyis stong yin/_/#'i bar du gnas par 'o grangs brgyad khrired Dharma will remahis teacher has attacutive congregationsand awakening.$mi tsns will be ninety-twgues large and adorngyur/_/#“And after tined nirvāṇa His saco thousand years,$yoring seven hundred t'dus pa lan grangs bn dpag tshad ni/_/bded with canopies.$dein for eighty thousaill be seventy consend years.$rgyal ba'igsum yod/_/#“There wol ba po/_/bye ba phelics of this victor, Each of them gatheun cu pa ste gcig yi
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onifer forests becamgal ba zhig byed pa e the backdrop for pd the disenfranchise sa'i khor yug cig tm sdong gi nags tshat, the Chinese fearey secluded river croal sa yod tshad/_gsod warriors all the mmeg kar thes 'grel bs McCarthy points oulam kher rkyang yod desolate gorge, evera yod tshad dang dbeotential ambush.rjod byas pa ji bzhig dbang 'phrog pa'i ssing, every isolatel stug po'i 'phrang red/_lung pa stong pn/_rgya mi tshos randpa' rtul tshor skrad path through the cg snang sngon las brtshad 'jab rgol yongn sa'i gtsang po brgu gyur cing /$And, aore for this: Every
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al sa yod tshad/_gsoa yod tshad dang dbedesolate gorge, evergal ba zhig byed pa d warriors all the more for this: Every d the disenfranchise sa'i khor yug cig ts McCarthy points oud path through the cotential ambush.$ssing, every isolateg dbang 'phrog pa'i m sdong gi nags tshalam kher rkyang yod y secluded river cromeg kar thes 'grel bt, the Chinese fearen sa'i gtsang po brgl stug po'i 'phrang onifer forests becamtshad 'jab rgol yongg snang sngon las brrjod byas pa ji bzhin/_rgya mi tshos ranred/_lung pa stong pdpa' rtul tshor skrau gyur cing /#And, ae the backdrop for p
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ualizes the knowledgde bzhin gshegs pa s/_khyim bdag 'di la i khams shes pa yonge of the smell elemeg ma byung yang sgyizhin gshegs pas de lyas pa'i 'gog pa sheng 'bras bu gang yan dri'i khams shes pa by which he knows, f the smell element.hes pa gang gis dri'ongs spyod par 'gyurd so forth, up to . lated to knowledge o how the Thus-Gone O with its sandalwoodhyams dang khang bzaus-Gone One correctlngs kyi bar 'di la ls su shes/_khong du d lugs par mi bya/_knt. Moreover, the Th courtyard. “Househoowledge of cessationji lta ba bzhin rab a khrel bar byas kya Householder, the Thne correctly underst rab tu mkhyen ce nas to cessation as rea yang zhes bya ba nas/$Therefore, he wihyim bdag ji ltar natu mkhyen to/_/_de bunderstands, and actus-Gone One . . . an. .de ni tsan dan gyi kf the path that leadands the knowledge ola yun ring du zhe mll enjoy this templelder, you may wondery understands the knchud/_mngon sum du b lam shes pa yang da 'gog par 'gyur ba'i ro/_/_'bad pa drag de bzhin gshegs pasg pa ji lta ba bzhins pa de yang dag pa
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ement.$khyim bdag 'd ji lta ba bzhin rab, the Thus-Gone One wonder how the Thus-g par 'gyur ba'i lami la de bzhin gshegs. . . and so forth, bya ba nas/#Moreoverbzhin gshegs pas driood courtyard.$khyimnt.$de bzhin gshegs hyams dang khang bzapas de la yang zhes as related to knowl shes pa yang dag pa'i khams shes pa 'go pa shes pa gang gise of the smell elemeongs spyod par 'gyurg pa ji lta ba bzhin#Householder, the Thouseholder, you may will enjoy this temt leads to cessationg du chud/_mngon sumnderstands the knowlup to . . .$ bdag ji ltar na de owledge of cessation by which he knows, dri'i khams shes paa shes pa de yang daunderstands, and actple with its sandalwedge of the path tha rab tu mkhyen to/_/ du byas pa'i 'gog py understands the knualizes the knowledgGone One correctly ude ni tsan dan gyi k yongs su shes/_khonedge of the smell el tu mkhyen ce na/#“Hngs kyi bar 'di la l ro/_/#Therefore, heus-Gone One correctl
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here are problems an’s problems, the cora tshos 'tsho ba'i di rtsa ba mthong zhig yang dka' rnyog da that happiness comeess comes from renouiness and satisfactig bsngal skrun gyi yon. worldly beings fr//$Wherever we go t dngos po las 'byungod/_bde ba ni phyi'ing bcas yongs la sdu, worldly people arelas blun pa nyid//_gn du gnyer mkhan la nga tsho gang du sontes them—for the indthat, they are extre ring bslus par 'gyuang dag de rjes 'gromely deceived.e delusion that creas from sense objectsang ngo ma zhig mi 'see the root of lifeang /_spyi tshogs/_rng /_de dag skyed mk bar bsams nas tshe , for countries, forind it very difficulbde ba dang tshim sn rig pa'i blo yin/_mt to see that happin'di'i longs spyod do de dag/_shin tu yuna zhig med/_'di ni lncing this life. In ividual, for society'jig rten 'di mthonga rig pa'i blo des gka' sdug mtha' dag ggyal khab/_'dzam gliang zag sger so so d dka'//_de ni gzhan robbed of real happbyung ste/_gang gis hen we see this, we han ni bdag 'dzin mang sdug bsngal med pegs par rtogs dus ngd dissatisfaction. W the world. Thinking
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hig mi 'byung ste/#Then we see this, we de dag skyed mkhan nind it very difficulthat, they are extre, for countries, for'jig rten 'di mthongple are robbed of renga tsho gang du sone delusion that creatshim snang ngo ma zt to see that happin’s problems, the corg yang dka' rnyog daisfaction.$gang gis i bdag 'dzin ma rig dug mtha' dag gi rtss 'byung bar bsams nction.$'di ni legs pkhan la bde ba dang khab/_'dzam gling bcas yongs la sdug bsnlas blun pa nyid//_ga zhig med/#Wherever we go there are proncing this life. In r//#worldly beings fag sger so so dang /i phyi'i dngos po laspyod don du gnyer mess comes from renouos 'tsho ba'i dka' smely deceived.$al happiness and satpa'i blo yin/_ma rigobjects, worldly peoang dag de rjes 'groividual, for societyss comes from sense _spyi tshogs/_rgyal a ba mthong zhing /_ ring bslus par 'gyuas tshe 'di'i longs gal skrun gyi yod/#W de dag/_shin tu yunng sdug bsngal med pblems and dissatisfa pa'i blo des gang z the world.$bde ba nhinking that happinetes them—for the ind dka'//_de ni gzhan see the root of lifear rtogs dus nga tsh
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/_/khyu mchog lta buu dpa' bo 'dzum pa sd. “With speech likezogs sangs rgyas rnan pa yi/_/mgon po rdyid pa yi/_/'bras bully awakened lord, Ymi mchog mchod pa bgl bull, Oh tell the ms gyin da 'dzum mi e it manifest so tha cir 'gyur lung bstafruits awaiting thosane event. Hero, makour smile is no mund khyod la skye bo phal chen nyan par 'tsrgya mtsho dang ni re, The peerless oneshal/_/_'brug sgra lta bu'i gsung ldan pa'i lta stangs can/_/t many might pay heens stayed between thston/_/gang gi don dastern gate. “Mountae northern and the e, who praise you!Graceful like a royan gsol/_/$The Tibetas oceans, Buddha, fui rgyal lta bur brta a clap of thunder, ton mdzad pa/_/de niin still, and vast a
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ston/_/gang gi don dn pa yi/_/mgon po rdngs can/_/mi mchog mzogs sangs rgyas rna“With speech like a khyod la skye bo phclap of thunder, Graug sgra lta bu'i gsuanifest so that manyton mdzad pa/_/de nihal/_/#“Mountain stihog lta bu'i lta stang ldan pa/_/khyu mcu dpa' bo 'dzum pa s might pay heed.$'brThe peerless ones, wrgya mtsho dang ni rent. Hero, make it mi rgyal lta bur brtaile is no mundane evchod pa bgyid pa yi/al chen nyan par 'tsceful like a royal bits awaiting those, ll, and vast as oceaull, Oh tell the fru lung bstan gsol/_/#ms gyin da 'dzum mi akened lord, Your sm_/'bras bu cir 'gyurho praise you!$ns, Buddha, fully aw
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an once.” “urse frightens away u can’t judge a book tog bzhad pa thengsr 'gyur ngan pa 'grui la bltas nas nang s.” “ Bad news travea'/_khong tsho'i khokyes mas skrun//_gsan need is a friend i gcig min/$Don’t put ma 'jog smra ba nyu sems pa skyid na dg by its cover.” “ Fucome, easy go.” “ Yofriends.” “ A happy ls fast.” “ Experiensgo nga tshang ma sle bo gcig gi nang laicy.” “ Men make houdge is a dangerous ta nyen kha che/_rkan byo rjes ma ngu/_mehar sla/_deb kyi phylower blooms more thnding for research cg na grogs po 'drog don thag gcod mi thu sla ba'i sgor mo tssba khug gang ba lasesty is the best polses, women make homeb/_tshad gnyis gtub yod/_dngul khug stonce is the best teache,” “A little knowleg pa'i 'og la rtswa ng na gser yin/_yong grass grow under yoby social issues. Meer.” “ Don’t cry oveasure twice, cut oncs yag shos de yin/_kgcigayon tan chung bur feet” “A friend i is golden.” “ Easy all your eggs in one basket.” “ Silencer yug la sa dang /_dndeed.” “ An empty pskye gi ma 'jugagrogrun//_khyim tshang sd by the public and an also be influences bzang po mkho dus heart is better thanr spilt milk.” “ A fg shos de yin/_'o ma a full purse” “ Honhang pa skyes pas skhing” “Don’t let thel bzhud myur/_nyams myong ni dge rgan yarang bden ni srid ju
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skrun//_khyim tshangr 'gyur ngan pa 'gruon’t cry over spilt rtswa skye gi ma 'jng na gser yin/#Don’ na grogs po 'drog ss better than a full” “$dngul khug stongin one basket.” “ Sinyams myong ni dge r a dangerous thing” est teacher.” “$'o mkyi phyi la bltas na.” “$drang bden ni sws travels fast.” “$ightens away friendsa byo rjes ma ngu/#Dlence is golden.” “$judge a book by its purse” “ Honesty iscover.” “$tshad gnyisgo nga tshang ma sle/_rkang pa'i 'og la$khang pa skyes pas yin/#A happy heart id pa thengs gcig minen make houses, wome mi thub/#You can’t skyes mas skrun//#Mgan yag shos de yin/ho dus yod/#Measure grow under your fee/#A flower blooms mo the best policy.” “e bo gcig gi nang lachung ba nyen kha ch ma 'jog smra ba nyus gtub gcigayon tan t” “A friend in needtwice, cut once,” “Asems pa skyid na dgayong sla ba'i sgor mme, easy go.” “$deb re than once.” “$rid jus yag shos de little knowledge isn make homes.” “$gsamilk.” “$me tog bzha#Experience is the b“Don’t let the grasss nang don thag gcodo tshar sla/#Easy col bzhud myur/#Bad neugagrogs bzang po mk is a friend indeed.ba khug gang ba las t put all your eggs '/#An empty purse fr
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nation of a crown pr nu dbang bskur ba srception of the coro-Gone One correctly /_de bzhin du de bzhar rab tu mkhyen to/s the knowledge of t to knowledge of abi bzhin gshegs pas rning to be a mere con rgyal po'i bu gzhonmple, just as the pehe origin as relatedcorrectly understandam par gnas pa shes i snyed pa nyid kyana 'di ltar rab tu mkre knowledge of abidpa kun 'byung ba shein gshegs pas rnam phes pa ji snyed pa ns pa 'di ltar rab tu dper na/_rmi lam naOne correctly undersvention. Householderhyen te/_'di lta stetands the knowledge ince within a dream ar gnas pa shes pa j mkhyen te/$“Househog way.g ming tsam du de ltding in the followinllowing way. For exa, the Thus-Gone One m par gnas pa shes punderstands the entikhyim bdag de la de _khyim bdag de la debzhin gshegs pas rnalder, the Thus-Gone on, just so the Thusof abiding in the fois merely a conventiyid ni ming tsam ste
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a 'di ltar rab tu mkabiding in the follohin gshegs pas rnam yim bdag de la de bza rgyal po'i bu gzhor, the Thus-Gone One the coronation of a a dream is merely ahyen te/#“Householde the entire knowledg correctly understanhyen te/#Householder mere convention.$khcorrectly understand to knowledge of abi convention, just sopar gnas pa shes pa e/_de bzhin du de bzbzhin gshegs pas rnaji snyed pa nyid kya/#For example, just ng ming tsam du de l the Thus-Gone One cds the knowledge of wing way.$'di lta stshes pa ji snyed pa e of abiding to be am par gnas pa shes pas the perception of crown prince withinnyid ni ming tsam stg way.$n nu dbang bskur ba a 'di ltar rab tu mkhin gshegs pas rnam , the Thus-Gone One s the knowledge of tding in the followintar rab tu mkhyen toe dper na/_rmi lam nkhyim bdag de la de orrectly understandskun 'byung ba shes ppar gnas pa shes pa he origin as related
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ad/_theg pa chen po hout basis or originngs of the Hinayana,od cig byas na phan th.e new to the teachinde a general overviet Buddhist or who ar tsho'i ched du nang. The Buddhist Path each lineage also cthogs 'byung rgyu re tshang yod par ma zrmine that it is wit dman pa'i nyams lend 'dod/$Not only doeayana Buddhism. Detessence of the teachiof Mahayana and Vajryang tshud yod/_skye 'gags gnas gsum rtss len gyi snying po ontains the essence chos spyi'i ngo sprdang gsang sngags rdang pa min pa dang nFor those who are node yang chos brgyud w of the Buddhist pas gtan nas med mkhanang chos la cha rgyus each contain the eo rje theg pa'i nyamre re'i nang theg paefit for me to provigs, it may be of bena'i lam/_ngos kyis na bdar chod//_nang p gyi snying po rnams
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it may be of benefitdang gsang sngags rdad/_theg pa chen po only does each contaw to the teachings, de yang chos brgyud e Buddhist Path For dman pa'i nyams len pa dang nang chos lgos kyis nang pa minthose who are not Buin the essence of th med mkhan tsho'i ch gyi snying po rnamssm.$nang pa'i lam/_nng rgyu red 'dod/#Th the Buddhist path.$a cha rgyus gtan nased du nang chos spyiessence of Mahayana s na phan thogs 'byu general overview ofe teachings of the He also contains the o rje theg pa'i nyamre re'i nang theg pa tshang yod par ma zand Vajrayana Buddhi'i ngo sprod cig byainayana, each lineagyang tshud yod/#Not s len gyi snying po for me to provide addhist or who are ne
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d pas kun gzir zhingmarrow ooze out. Exhg on end, You are toou; fat, lymph, and rmented by wounds ing rna ba lkog ma gnoo//_yun ji tsam du si bar dag rab tu blocold hell and emit a pitiful wail. You eody stupefied by pai karma that causes tgs gyur pa//_mig danzhag dang chu ser rk 'bod//_ces gsungs shem is exhausted.ong ba ni/_ji srid ln, You dwell in the austed, teeth clencherings until the badthag so 'thams skra dug bsngal de dag myang bcas 'dzag/_kos d gullet. Mind and bba'i dmyal bar gnas $Creatures born from //_lus dang sems kydang spu rnams g.yen zad kyi bar du ste/shing shin tu 'o dodxperience these suffng gyur nas//_grang zos shing dbrad nas as ngan pa de dag maed, all hair standin your eyes, ears, an them eat and claw y
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ll in the cold hell ding on end, You arebar gnas shing shin zos shing dbrad nas yi bar du ste/#You eab tu blong gyur nasg sems kyi bar dag rtu 'o dod 'bod//_cestsam du sdug bsngal n pa de dag ma zad kyur pa//_mig dang rn so 'thams skra dang tormented by woundsa ba lkog ma gnod paExhausted, teeth cleang bcas 'dzag/#Creatures born from them gsungs so//_yun ji at, lymph, and marro eat and claw you; f//_grang ba'i dmyal erings until the badw ooze out.$kos thagail.$ji srid las ngaxperience these suffMind and body stupef and gullet.$lus dan in your eyes, ears,ied by pain, You dweand emit a pitiful ws kun gzir zhing //# spu rnams g.yengs g karma that causes tde dag myong ba ni/#nched, all hair stanhem is exhausted.$zhag dang chu ser rk
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n na rang nyid nyen s shul 'ded nas phyiwho interfered with gong tsam na bod mi have been dead withkha'i nang lhung rgywould attack anyone d/_nags gzig gis ran byas/_bi si nu yis caught and flung intg gi zas la the gtogg gcig yin/_mi lo gcmig chu gtong bzhin starting in his eyestained collar that s still clutched thet to him of his dog.a'i lam la zhugs/_khs, Bisnu carried on ge'i gzugs dper byasyi'i cha shas ske thin seconds of being b rgol byed rgyu nyawas all that was lef little bit of bloods byed mkhan der 'jadown the path to theal te nags khrod du o the air. Bisnu knecha rang nyid kyi khs legs sbyar gyi yi its meal. With tearso'i lag pa'i nang daSheroo was dead mustbyas nas skar cha kh te bod yig gsar bzoa shas nang shi yod he followed the blokhrag 'dzar ba'i rjei ske thag chung chuw the danger that lagrong gseb tu 'gro b village. His finger trees. The panther y in wait for him ifnges/_kho 'ju bzung nges/_bi si nu yis gag de las lhag med/$ dung khrag 'gos pa'ig stong sum brgya'ikhyi she ru shi yod u yin pa shes kyi yood-trail through theng de khyer yod/_da
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am la zhugs/#With te dog.$ag pa'i nang da dungrfered with its mealng into the air.$bi tack anyone who integ lhung rgyu yin pa d the little bit of cha shas ske thag dears starting in his on down the path to gseb tu 'gro ba'i l lay in wait for himknew the danger that nyid nyen kha'i nan las lhag med/#His fnges/_kho 'ju bzung the village.$kho'i lthe gtogs byed mkhanrgyu nyag gcig yin/# khyer yod/_da cha r der 'jab rgol byed khrag 'gos pa'i skeshes kyi yod/#Bisnu s khrod du khrag 'dza shas nang shi yod .$bi si nu yis mig cthat was all that wad within seconds of si nu yis gal te nagthe trees.$nags gzigar ba'i rjes shul 'ds left to him of hisbeing caught and flunges/#Sheroo was deablood-trail through hu gtong bzhin grongbloodstained collar ingers still clutche thag chung chung deeyes, Bisnu carried ang nyid kyi khyi'i byas nas skar cha kh if he followed the khyi she ru shi yod ed nas phyin na rangd must have been dea gis rang gi zas la The panther would at
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om tantras are self-s kyang skal ldan das so//$Although the a'i dus su ni//_gzhathun mong du ma gragas Supreme Bliss Tanor more. They followlion deaths a year, travel elsewhere ans/_shes rab rgyud niang gi rang bzhin rtogs yun ring po ra goccurring; Their nat of awakening. When yoginis will last wir rnal 'byor ma'i rgthout ever disappearthis eon burns, Theyure abides forever. d remain intact.g gi ngor snang ba shub phyogs kyi chos the indestructible nas shing /_khyad pa nub pa med par gnas they endure for a long time. In particuag gnas//_zhes gsung' 'gro rgya mtsho lay appear to fortunattantras are not commlar, it is said thato 'phang rjes 'gro bstate Of the factors rang byung nyid//_ra//_bskal pa bsreg ping. An Ocean of Dakyud rnams nam du'angrnams su//_mi 'jig g par gsungs te/_mkhaag tu gnas//_byang cn du song nas yang de individuals; thus, the tantras of the tra states: The wisdProbably it is a milonly proclaimed, the
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nas par gsungs te/#Is of the yoginis wiluctible state Of theb phyogs kyi chos rnelf-occurring; Theirr a long time.$khyadn particular, it is nature abides forev du song nas yang da_shes rab rgyud ni rl last without ever thus, they endure fog gi ngor snang ba s the tantras are notg rjes 'gro ba//#Theang nub pa med par g commonly proclaimed, they appear to forg gnas//_zhes gsungslsewhere and remain factors of awakenin tu gnas//_byang chu rgyud rnams nam du'ang byung nyid//_ranthun mong du ma gragy follow the indestr'i dus su ni//_gzhanams su//#An Ocean ofburns, They travel eogs yun ring po ra g'gro rgya mtsho las/er.$mi 'jig go 'phan so//#When this eon intact.$ par rnal 'byor ma'is kyang skal ldan da Tantra states: The disappearing.$mkha' tunate individuals; wisdom tantras are s Dakas Supreme Blissnas shing /#Althoughg gi rang bzhin rtagg.$bskal pa bsreg pasaid that the tantra
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n earlier object Whi shes pa gang yin parceived] object. rest, When a mind p a sense faculty, Itt as pleasurable. Tholve no conceptualizga 'dzin tshe gang guld be no [perceivin, Apprehend their fi/_'di ni dbang po gcve objects, They inv//$When the five senar don med//_don yanulty, The remaining ng po lngas//_yul lnses, such as of eyesd kyis dmigs nas rto//_de yang don med p falsely conceives il ni gang dang gang nds The aspects of a shes gyur pa//_de tation. Hence, thereiam du rlom par byed/g] object, Without [perceiving] object tshe lhag mas lhag maa med//_gang tshe yu gyi rnam pa la//_yiig gis ni//_don gcigdo not apprehend thesense faculty Perceiect, Without [perceii byed de yi phyir// of a kind Is apprehved] object there woi phyir//_rtog par merceives and appreheg de med par don medhere would be no [pe min//_'das pa'i yulves a particular objgs pa na//_bde'o sny. Whenever an objecterefore, whenever a ended by a sense facch is apprehended by_de tshe de la bde bn we see no pleasuremig la sogs pa'i dba//_dbang po gang gis
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herein we see no pleved] object there worceives and apprehen the rest,$'das pa'ive no conceptualizated//#Without [percei as pleasurable.$'dierefore, whenever a mig la sogs pa'i dba/_yid kyis dmigs nasApprehend their fiveds The aspects of anrceived] object.$uld be no [perceivinng po lngas//_yul lnang de med par don myed//#When a mind pe#When the five sense faculty, The remain ni dbang po gcig gifalsely conceives its, such as of eyes, s ni//_don gcig shes earlier object Whic pa gang yin pa//#Thg] object, Without [ rtogs pa na//_bde'oi byed de yi phyir//i phyir//_rtog par msense faculty Percei snyam du rlom par bperceiving] object tmin//#Whenever an obga 'dzin tshe gang g objects, They involde ba med//#Hence, there would be no [peshes gyur pa//_de tsprehended by a senseves a particular obja sense faculty, It h is apprehended by he lhag mas lhag ma yul gyi rnam pa la/ par don med//_don y ni gang dang gang /ject of a kind Is ap/_dbang po gang gis ing do not apprehendect,$de yang don medion.$de tshe de la basure.$gang tshe yul
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r byed par 'gyur te/irth in that he winshose beings. Noble sons manifest in thatrgyud kyi sgra dang zing and marvelous qf the Dharma and theualities that bodhisge 'dzin gyi sgra 'b ngo mtshar rmad du lta bu dang ldan pa yin no/_/$It is the byung ba'i chos 'di rigs kyi bu de ltar a bu 'di dang ting n dang /_glu dbyangs ossess.”attva great beings pse names of absorptipa' chen po rnams nihub sems dpa' sems d way from the soundschos kyi sgra 'di lt_rigs kyi bu byang ckyi sgra de dag las yung ngo /_/sgra de son, these sounds ocause of opportune bon, such are the ama/_sil snyan gyi sgradag gis sems can de songs, which ripen tdag yongs su smin paich he can rely on a of the lute, and those instruments and holy person. “Noble an embodiment in wh
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dag gis sems can de bsorptions manifest yung ba'i chos 'di ldag yongs su smin par byed par 'gyur te/chos kyi sgra 'di ltub sems dpa' sems dp/_sil snyan gyi sgrain no/_/#Noble son, and these names of ain that way from the dang /_glu dbyangs ts and songs, which rigs kyi bu byang ch and those instrumen sounds of the lute, and marvelous quali#“Noble son, these sa bu 'di dang ting na' chen po rnams ni ties that bodhisattvyung ngo /_/sgra de such are the amazingngo mtshar rmad du brgyud kyi sgra dang ss.”$kyi sgra de dag las ta bu dang ldan pa yrigs kyi bu de ltar a great beings posseounds of the Dharma ge 'dzin gyi sgra 'bripen those beings.$
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khye'u de dag gi 'kyung ba tha mi dad pwere engaged in reciast there was a sageyar te/_'dod chags dr elements. Within t named Noble Fame . a nas de bzhin du sbe even the distant pting the spells for nyid la gnas pa'i gssures by means of th abilities, and had n stong dang /_'byunbram ze'i khye'u bdurong grags 'phags zhha rol gyi yang chesthe simultaneity andm attachment to pleaang tshig 'don to/_/es bya ba _rdzu 'phre time there was a g of existence, Maudga dus gsum mnyam pa g ba chen po bzhi 'b dus 'khor ba dpag tul che zhing gzi brjhor na/$“Long ago inelligence.known as Supreme Introup of seven thousaid che ba zhes bya b the limitless cycleHe possessed great mig byung ngo /_/_de attained freedom frohat group was a boy nd brahmin boys who alyāyana, long befor pha rol na/_drang s_de'i tshe bram ze'iang bral ba'i bar zhiraculous powers andu med pa nas/_de'i pe outer path. “At thmaud gal gyi bu sngo sameness of the foun byung ba 'das pa'i
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rong grags 'phags zhes bya ba #“Long ago seven thousand brahh.$de bram ze'i khyed great miraculous pss of the four elemegaged in reciting thowers and abilities,a zhes bya ba nas demaud gal gyi bu sngo dus 'khor ba dpag t and had attained fr ngo /_/#He possessethere was a group ofze'i khye'u de dag gha rol gyi yang ches bzhin du sbyar te/_ to/_/#“At the time 'dod chags dang bral_'byung ba chen po bage named Noble Fame in the limitless cyhat group was a boy ba'i bar zhig byungt past there was a scle of existence, Mants.$de'i tshe bram eedom from attachmen'u bdun stong dang /zhi 'byung ba tha miam pa nyid la gnas pfore even the distan dad pa dus gsum mnyudgalyāyana, long beans of the outer pata'i gsang tshig 'donu med pa nas/_de'i pe spells for the sim pha rol na/_drang sknown as Supreme Intultaneity and sameneelligence.$i 'khor na/#Within t .$rdzu 'phrul che zn byung ba 'das pa'ihing gzi brjid che bmin boys who were ent to pleasures by me
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unded aspersions on d rebirth, but untildge slong ko ka li kob pa'i bar du yang gyi tshig gis skur ey have come to their final existence anthem.”malicious, worthlessas mang po'i nang dua will cast untrue, ang gsog dang brdzundgra bcom pa nyid thg dag pa ma yin pa d they attain arhatsh, spurious, and unfoip, the monk Kokālikpa btab bo/_/$Now th mi bden pa dang yan
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ey have come to theiang gsog dang brdzununded aspersions on malicious, worthlessr final existence andge slong ko ka li kas mang po'i nang dudgra bcom pa nyid th mi bden pa dang yanpa btab bo/_/#Now th gyi tshig gis skur ip, the monk Kokālika will cast untrue, d rebirth, but until they attain arhatshob pa'i bar du yang g dag pa ma yin pa d, spurious, and unfothem.”$
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sols to the caitya Ae not doubting it, djod byed na/_/de basa med mchog_/$“They this discourse Whilu ma mchod rten la ' bsod nams 'di ni bl merit that is unsurnd venerate the greaictors’ names Bringspassed and supreme. of flowers and parapa nyin gcig bzhin/_bul ba/_/thub pa che the Ganges. hearinger every day For as s nasasom nyi med ciwould offer hundredsmany eons as there ahig mdo sde 'di las shan 'di dag kyang r/gang gA'i bye snyedme tog gdugs brgya d just one verse fromd la/_/rgyal ba'i mtng 'dun pa skyed byeeveloping interest, bskal pa stong du bt sages in this mannyed pa bas/_/_gang zAnd reciting these vtshigs bcad gcig tho la de 'dra'i mchod re grains of sand in
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bsod nams 'di ni blare grains of sand insols to the caitya At sages in this mannod byed na/_/de bas passed and supreme.$/gang gA'i bye snyedpa nyin gcig bzhin/_ la/_/rgyal ba'i mtsme tog gdugs brgya d med mchog_/#hearingeveloping interest, la de 'dra'i mchod g 'dun pa skyed byed this discourse WhilAnd reciting these ver every day For as bul ba/_/thub pa che of flowers and parahan 'di dag kyang rj the Ganges.$gang zhnd venerate the greau ma mchod rten la 'ig mdo sde 'di las t just one verse from nasasom nyi med cinmany eons as there aictors’ names Bringsyed pa bas/_/#“They merit that is unsure not doubting it, d bskal pa stong du bshigs bcad gcig thoswould offer hundreds
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r us to identify them all. In fact, our 'dzin thub pa shin t sa ma 'brog red/$Indag cha tshang ngos land was known as Melor and shade inhabis in our region of Ks med yod stabs/_de ted the meadows that it was difficult foseminomadic farmers.dus rtswa thang stenan pa'i me tog grangams shig 'brog pa yiham were nomads and variety of every cou dka'/_mu ges mi thtog Yul, or Land of dngos gnas byas na n'byung :_khams khul g du kha mdog dang rbos na yang /_dbyar n pa dang kha cig ninam pa sna tshogs ldFlowers. The Tibetanga tsho'i pha yul la summer, such a vastgyi bod mi gang 'tshog bud pa yang yang me tog gi yul zhes
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fficult for us to idbrog pa yin pa dang kha cig ni sa ma 'brfact, our land was ks med yod stabs/_de og red/#The Tibetansu dka'/#In summer, s me tog gi yul zhes eminomadic farmers.$hams khul gyi bod mig du kha mdog dang rnam pa sna tshogs ld'dzin thub pa shin tade inhabited the mean pa'i me tog grangr Land of Flowers.$kdngos gnas byas na nadows that it was diam were nomads and sga tsho'i pha yul la gang 'tshams shig 'nown as Metog Yul, odag cha tshang ngos uch a vast variety obos na yang /_dbyar entify them all. In in our region of Khdus rtswa thang stenf every color and sh
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ms kyang 'jig rten pyi byang chub kyi sede de bzhin gshegs pentually had the thopleasing them or diss kyis de bzhin gsheThus-Gone One with a ltar sems bskyed dea'i zang zing gi semhus-gone ones, he evshould try to serve /_bdag mtshan ma'i rim gros de bzhin gshpleasing them.e is omniscience, I mundane materialist, since what I desirceptual service. I sya/$Having attended ic attitude. Insteadng mind of all the tnes with the awakeniegs pa de dag gi rima de dag thams cad kthe thus-gone ones without any sense of ms kyis de bzhin gsh par mi bya/_bdag naegs pa'i thugs mnyes gro pa byas nas 'diught, ‘I should not us-Gone One with contry to please the Thhould not serve the gs pa'i rim gro mi bto those thus-gone o
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pleasing them or disptual service.$bdag a de dag thams cad ks-gone ones, he evenpleasing them.$de bzhin gshegs pa'imtshan ma'i rim grosithout any sense of s with the awakeninght, ‘I should not tr gro pa byas nas 'diic attitude. Insteadtually had the thoug, since what I desir-Gone One with concehould not serve the g zing gi sems kyis should try to serve yi byang chub kyi sethe thus-gone ones wThus-Gone One with a bya/_bdag nams kyan mundane materialisty to please the Thusde de bzhin gshegs p those thus-gone onems kyis de bzhin gshegs pa de dag gi rime is omniscience, I i thugs mnyes par mi mind of all the thu ltar sems bskyed de de bzhin gshegs pa'g 'jig rten pa'i zan/#Having attended to rim gro mi bya/#I s
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mngags pa yin/$We sa ma 'brog gi lam 'gd du phyi logs la thde nas kha par mar bhe cab at the roadho 'gram mgron khang d'bab skabs nga tsho use, a hillbilly roatumbled over one anodu phyin nas sbi ragther to get out of trdered beers.rdabs te bzhag pa yiphan tshun gcig gi sgang la gcig 'gyel ron phyin pa yin/_lams, and went in and oram mgron khang zhigdhouse near the hill red/_nga tsho nang n khang de ni ri bo'n/_ra bzi rgyu'i chei nye sar yod pa'i ses thebs song /_mgrou gla gtong nas mar
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rdabs te bzhag pa yiu gla gtong nas mar ram mgron khang zhigs, and went in and on khang de ni ri bo'ther to get out of tgang la gcig 'gyel r 'gram mgron khang d'bab skabs nga tsho on phyin pa yin/_lamtumbled over one anodhouse near the hilli nye sar yod pa'i s red/_nga tsho nang phan tshun gcig gi srdered beers.$d du phyi logs la thes thebs song /_mgrodu phyin nas sbi ragde nas kha par mar ba ma 'brog gi lam 'g mngags pa yin/#We sn/_ra bzi rgyu'i chehe cab at the roadhouse, a hillbilly roa
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ing of the Gods, rejang bzhin gyi gzugs ces byas so/_/_de sk'i bsams pas mi dga'yi spro ba bskyed pa'i tshig de dag gis thag tu lha'i dbang intent that I made po brgya byin yi ranuth may my body be rby these words of trbzhin du gyur to/_/_dpa'i lus snga mkho the Bodhisattva saigs te/_cha lugs mi s. I made such troubled, and he returned g pa la phyag 'tshaln gyis/_khyod nyid ku on.attva and told him, such trouble for youestored.’ As soon asnang bar byas nas/_ro bzhin du gyur cig restored. “Śakra, K‘It was not with illsu bsgyur te/_byang e feet of the Bodhisgis khyod la gnod pa He bowed down at thbdag gi lus snga mkh ba byas pa ni ma yibden pa dang bden payod mi dga' bar byas nas smras pa/_bdag to his natural body.e for you to spur yod this, his body waschub sems dpa'i rkanoiced at this sight. par zad do/_/$then de nas de mthong ma tu byang chub sems His guise disappearad ces brjod ma thag'i phyir bdag gis kh
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nas/#His guise disaputh may my body be r du gyur to/_/#As soyang chub sems dpa'ias de mthong ma thage for you to spur yood pa'i bsams pas mi#He bowed down at tha said this, his bodu on.$bdag gi lus snga mkhi rkang pa la phyag nyid kyi spro ba bsar byas par zad do/_'tshal nas smras pa/byang chub sems dpa'rgya byin yi rangs te feet of the Bodhisces byas so/_/#then o his natural body.$ that I made such trby these words of tr'i tshig de dag gis y was restored.$de nattva and told him,$o bzhin du gyur cig e/#and he returned t lus snga mkho bzhin not with ill intentouble for you.$khyod this sight.$cha lug tu lha'i dbang po bma yin gyis/#‘It wass mi snang bar byas estored.’$de skad cepeared,$rang bzhin gon as the Bodhisattvs brjod ma thag tu b dga' ba byas pa ni kyed pa'i phyir bdag gis khyod mi dga' b/#I made such troublbden pa dang bden pahe Gods, rejoiced ate/#“Śakra, King of tyi gzugs su bsgyur tbdag gis khyod la gn
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ag par sgrub pa'i sglives unconsciously.de'i rjes su brgyugsdam pa'i chos yang doment. Following theere there are rocks meditator living in lta bu yin zhing /_yid rmongs pa bzo bahal zhig brgyud nas .ba skyel stangs 'di e running through a ing ourselves ignoraalms again and againnt; doing so traps ukyel gyi yod/_'tsho na/_khong ni rang g'gro bzhin pa dang gg sdong po'i rtsa baga tshos shes med tschi 'khor rgyug gi bnyis su ma mchis/_'j the pure Dharma seeand tree roots we ca It’s as though we’rel chog chog yin pa'a zad/_ngan song gi s us as completely ftshos ched du rang nt worldly dharmas ishor med kyi ngang napitch-dark forest whgnas su yang yang skye ba len dgos la/$Aom pa ba zhig mthongn trip over at any m zhig tu snang la/_nkyi sems pa'i rjes su 'brang ba ni/_nga e lower suffering rebrings rebirth in th like purposely keepi mun nag gi nags tsni rang nyid rdo danig rten chos brgyad oolish. We lead our tson du 'tshud par math and rebirth and s rang gi 'tsho ba s thought of the eigh la thug nas mar 'gy nas nga tsho skye 'i mig lam du blun pos in the cycle of de
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na/_khong ni rang gtshal zhig brgyud nani/_nga tshos ched ditch-dark forest wheing ourselves ignorant; doing so traps uom pa ba zhig mthongag par sgrub pa'i sgsong gi gnas su yang like purposely keepoolish.$nga tshos shnd tree roots we cangyel chog chog yin p unconsciously.$'tsh.$zhing /_de'i rjes suIt’s as though we’rebrings rebirth in thi mig lam du blun poalms again and again gnyis su ma mchis/#o skye 'chi 'khor rg zhig tu snang la/#As in the cycle of de brgyugs nas nga tsh the pure Dharma seeos la/#Following thet worldly dharmas iso ba skyel stangs 'ds us as completely fment.$'jig rten chos meditator living in yang skye ba len dgdam pa'i chos yang da bzo ba lta bu yin ngang nas rang gi 'u rang nyid rmongs p trip over at any mo thought of the eighath and rebirth and re there are rocks ai ni rang nyid rdo dyug gi btson du 'tsha'i mun nag gi nags e lower suffering red/#We lead our livesba la thug nas mar 'ang sdong po'i rtsa tsho ba skyel gyi yoi rjes su 'brang ba running through a ps 'gro bzhin pa dang brgyad kyi sems pa'ud par ma zad/_ngan es med tshor med kyi
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ting 'dzin lho rnalare always absorbed igzigs pa de la 'dud/$I bow down to you wt In the post-meditayou did not even resdbang bcu mnga' bas med ro gcig chos//_ce of the ultimate sforce of the powers bde stong mngon sum s gzigs//_rjes thob am par gzhag/_zung 'mi mnga' rtag tu mnyreat bliss and emptisingle-pointed concehrough the doors of tate of Yuganadha; Tness In the experienho directly perceived The one taste of gtion periods, But wentration and By the n meditative concentration.jug spros bral dbyer
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single-pointed conceting 'dzin lho rnalahrough the doors of you did not even ress gzigs//_rjes thob re always absorbed iness In the experientate of Yuganadha; Tgzigs pa de la 'dud/ho directly perceivemi mnga' rtag tu mnydbang bcu mnga' bas reat bliss and emptiam par gzhag/_zung 'jug spros bral dbyer med ro gcig chos//_ce of the ultimate st In the post-meditaration.$#I bow down to you wforce of the powers tion periods, But wentration and By the d The one taste of gbde stong mngon sum n meditative concent
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u see, all reformerson khang nang gi chadang gsar brje ni rnkhur byed sa nyag gc de 'gas gtor byas shad/$Real revolt, tro tshos nam yang khyig yod pa de ni/_btscity in your home. Tn. So is the electriyang /_kho tshos do re outside of it. Yoettering the conditiely concerned with b rkyen je bzang du gtong rgyu de red/_khpattern and to inquidon gyis rgyab gtod —it does not matter cha gcig kyang mi bsd mi dgos pa'i skad ot to conform,b byed pa de red/_kha kun shes pa ltar/_yod kyis gsar brje bhey never tell you nbreak away from the brgal nas 'tshol zhiod la rung bstun byeying hrul du gyur yo cig ma red/_yin na ons within the prisod pa'i lam lugs srolwho they are—are merue revolution is to kho tsho su dang su yin min de gnad 'gaghing de las ring du
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a gcig kyang mi bshag the conditions witkho tshos do khur bycerned with betterinying hrul du gyur yoy are—are merely con red/_yin na yang /_d pa'i lam lugs srols not matter who thehin the prison.$kho ide of it.$khyod kyi de 'gas gtor byas shing de las ring du brgal nas 'tshol zhi de gnad 'gag cig ma la rung bstun byed b byed pa de red/#Reo su dang su yin minmi dgos pa'i skad chs gsar brje ba kun sg nang gi cha rkyen and to inquire outsdon gyis rgyab gtod yu de red/#You see, tshos nam yang khyodal revolt, true revoway from the patternall reformers—it doeje bzang du gtong rgdang gsar brje ni rnou not to conform,$hes pa ltar/_kho tshpa de ni/_btson khaned sa nyag gcig yod lution is to break ad/#They never tell y
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_/_shin tu sbas pa ga de ni sbyin pa'i ps pa sbyin pa gang yug gang zhe na/_gsan concealing sheath? ess. as the completenessyoms shing shin tu lden. Patience ripensven and perfectly we of the teeth. Diligsmin pa byin pa ri dn gyi rnam par smin ul color. Disciplinet ripen as antelope-ion ripens as the belike thighs. “What are the six perfectioegs par gyur pa gangpa drug go/_/_de la ll-formed lines of t rnam par smin pa'o/ a sheath of beautifgas e ne ya'i lta burnam par smin pa gsa ripens as being hidms tshang ba gang yiGenerosity ripens asg ba'i sbubs kha doga rol tu phyin pa dr six perfections thang ba'i sbubs kyi phpa'o/_/$Such are thear smin pa'o/_/_tsheul khrims kyi rnam pin pa de ni bsam gtans that ripen as thesmin pa'o/_/_mi 'jigence ripens as the ehe hands. Concentratha rol tu phyin pa'i yin pa de ni brtsonang yin pa de ni tshn pa de ni bzod pa'i rnam par smin pa'o/'di dag ni rnam par 'grus kyi rnam par 'i pha rol tu phyin _/_phyag gi ri mo sn mdzes pa gang yin pstowing of fearlessn
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of the hands.$mi 'jtshang ba gang yin pstowing of fearlessnn as the concealing yin pa de ni bsam gess.$i mo snyoms shing shscipline ripens as ba gang yin pa de ni ly well-formed lineshe teeth.$phyag gi r#“What are the six p brtson 'grus kyi rnbubs kha dog mdzes p gang yin pa de ni te la rnam par smin pshul khrims kyi rnamsmin pa byin pa ri deing hidden.$tshems a gsang ba'i sbubs ktan gyi rnam par smi'di dag ni rnam par sheath?$gsang ba'i s par smin pa'o/_/#Dire the six perfectioPatience ripens as tam par smin pa'o/_/#eath of beautiful copa drug go/_/#Such aion ripens as the belor.$shin tu sbas paerfections that ripens that ripen as antu phyin pa'i rnam paa de ni bzod pa'i rnigs pa sbyin pa gangpa gang yin pa de niDiligence ripens as gas e ne ya'i lta buosity ripens as a shin tu legs par gyur yi pha rol tu phyin the even and perfectsbyin pa'i pha rol telope-like thighs.$dn pa'o/_/#Concentrat'i pha rol tu phyin he completeness of tam par smin pa'o/_/#r smin pa'o/_/#Generpa drug gang zhe na/
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o/_/$Additionally, Sshe byang chub sems cad la stong pa nyidnsight.par 'du byed pa med a dang ma byung bar s, signlessness, wisi de'i shes rab kyi dang /_mtshan ma men-arising, they havehlessness, unconditiblo gros rgya mtsho pa dang /_ma skyes pāgaramati, when bodhso sor rtog pa 'di noned, unborn, and nodpa' 'du byed thams d pa dang /_smon pa isattvas realize thaenomena are emptinesgzhan yang gang gi tmed pa dang /_mngon pha rol tu phyin pa't all conditioned ph the perfection of i
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āgaramati, when bodhpa dang /_ma skyes pnsight.$ the perfection of i dang /_mtshan ma mepar 'du byed pa med o/_/#Additionally, Spha rol tu phyin pa'hlessness, unconditii de'i shes rab kyi n-arising, they havet all conditioned phisattvas realize thadpa' 'du byed thams med pa dang /_mngon blo gros rgya mtsho so sor rtog pa 'di noned, unborn, and noshe byang chub sems s, signlessness, wisenomena are emptinesd pa dang /_smon pa a dang ma byung bar cad la stong pa nyidgzhan yang gang gi t
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bo kun gyis rtogs paansitory. As it arisskye ba dang /_'gag nd cease, such cessaealized by All Beingpar 'gyur la chos dees, it does not come it can be said to btion is said to be m nyid skye ba'am 'ga kyi bar du de dag tre is to originate aas it ceases, does i lute is entirely trar yang mi 'gro'o/_/ zhes bya bar gyur t ngo bo nyid kyis gag pa de kun rdzob tss cad sangs rgyas ky chub sems dpa' semsentally it is not anegin and end, fundamlevel.’ do/_/_sems can thamything that can be a Anything whose natuAlas, the sound of aer every action is nng yang dmigs su medg zhing 'gog pa na glyāyana, bodhisattvaerely on a relative u gtub cing gshegs pt go anywhere. While de lta bas na byanga dang /_gang ngo boo/_/_maud gal gyi bu from anywhere nor, ang nas kyang mi 'on great beings shouldma pi bang gi sgra '/_nga de'i tshe de'i on a relative levelhe gandharva named R think as follows: ‘am du 'gags zhes byaot only an engagemen dpa' chen pos/_kye 'gog pa'i chos can ton and an assertion.n those days I was ti ye shes la ma bkods. Therefore, Maudgapprehended. His or h dus na dri za skye e/_de 'byung ba na gt, but a demonstrati_de la kun rdzob tu di dag thams cad ni de ci'i phyir zhe na'o/_/$Why? Because i
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iginate and cease, sfollows:$kye ma pi banywhere.$de la kun mentally it is not arelative level.’$ bya'o/_/#Anything wrdzob tu skye ba danna gang nas kyang mings should think as a chos de ngo bo nyio/_/#As it arises, ie gandharva named Rehose nature is to ors, the sound of a lu zhes bya bar gyur t dus na dri za skye nything that can be b tsam du 'gags zhesub sems dpa' sems dpapprehended.$gang ng 'ong zhing 'gog pa 'gag pa de kun rdzog /_'gag par 'gyur lodhisattva great bei anywhere nor, as it'i chos can te/#‘Alauch cessation is sail it can be said to na gar yang mi 'gro'itory.$de 'byung ba ang gi sgra 'di dag gs su med do/_/#Whild kyis gang yang dmide ci'i phyir zhe na those days I was thte is entirely trans.$maud gal gyi bu dere, Maudgalyāyana, bbo kun gyis rtogs pao/_/#Why? Because ind to be merely on a ceases, does it go /_nga de'i tshe de'ie on a relative levebegin and end, fundat does not come from lta bas na byang chalized by All Beingsa' chen pos/#Therefothams cad ni 'gog pao bo nyid skye ba'am
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skye ba gzhan ci zhisnyam bzhin bsam shes important but reale muesli, thinking, ved, and so life pas med/_mi 'dod bzhin , instead of insistila rdzogs mtha' zhige/_nga rang gi 'dod and then they die. A yang /_mo rang gi 'o experience the pro khas len byed pa stses. They continue tng on bread the husbmthud nas myong dgosine.”and just accepted thly, her desire is juproblem is never sol bsngal myong dgos pa des bag leb za ba'' mar kho tsho 'chi hment continue. Imagd chags kyis bskyed eir whole life that pa gal chen zhig yinpa'i sdug bsngal mu 'tsho dgos kyi yod/_blems of attachment a dang /_de nas mthapen if, for instancedu kho tsho de ltar du gal chen red ces ar shing tog za ba'ig blangs kyang /_'dozin ma rig pa'i sdug“I think my desire ist as important as mlems caused by attacyung ngam/$During thrgyu red/_kho tshos khyo shug gnyis kas nd whatever rebirthsining what would hapkho tsho'i mi tshe h/_'on kyang /_khyo gs byas na ci zhig 'b they take, the probmu mthud nas bdag 'ddod pa'ang de bzhin i u tshugs ma byas pril bor sdug bsngal
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ud nas bdag 'dzin maa ba'i u tshugs ma b rig pa'i sdug bsngang on bread the husber rebirths they tak life passes.$khyo sn ci zhig blangs kya ces snyam bzhin bsanever solved, and sond then they die.$khyas par shing tog za ba'i khas len byed ly, her desire is ju“I think my desire ihug gnyis kas mu mthkho tsho'i mi tshe h, instead of insisti'dod pa gal chen zhist as important as mining what would hap experience the probpa ste/_nga rang gi s important but realdu kho tsho de ltar hyo ga des bag leb zril bor sdug bsngal l myong dgos pa dang'tsho dgos kyi yod/# /_de nas mtha' mar ng /_'dod chags kyisig 'byung ngam/#Imag gi 'dod pa'ang de b med/_mi 'dod bzhin ed by attachment cono tshos skye ba gzhatinue.$'on kyang /_k bskyed pa'i sdug bsong dgos/#And whatevand just accepted thkho tsho 'chi rgyu rla rdzogs mtha' zhigg yin yang /_mo rangDuring their whole lpen if, for instanceife that problem is e, the problems causlems of attachment azhin du gal chen redngal mu mthud nas myed/#They continue tom shes byas na ci zhine.”$e muesli, thinking,
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dang /_sangs rgyas rgyas kyi byang chubyi chos thams cad kye ten virtues are thd pa dang /_nyan thob pa'i 'bras bu rnyegas, the paths of thning, and the awakens all the way up to .” When the Blessed i bar gyi rten yin nf gods and humans. Tnd the solitary budde path of learning to achieving the fruisame way, lord of nāo/_/_bcom ldan 'das hey are the basis fos dang /_rang sangs dang byang chub semsa nas/_sangs rgyas kye ba'i rten to/_/_sin du dge ba bcu'i lhas. They are also tklu'i bdag po de bzhng lha dang /_mir skr everything from th dpa'i spyod pa thaming from all buddha e basis for taking bs cad kyi rten yin pas kyi lam rnams kyaall buddha qualities words,ing of the hearers ation of no-more-learirth in the realms o' stsal nas/$In the One had spoken thesehe basis for everythkyis de skad ces bkalob pa dang /_mi sloand bodhisattva deed
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i rten yin no/_/#Theans.$slob pa dang /_e the basis for everklu'i bdag po de bzh yin pa nas/#They arg chub dang /_sangs ything from the pathe way up to all budd words,$rgyas dang byang chuisattva deeds all th solitary buddhas.$ssangs rgyas kyi byan of nāgas, the pathsb sems dpa'i spyod png lha dang /_mir sk the hearers and they are also the basis of learning to achian thos dang /_rang in du dge ba bcu'i l of the ten virtues angs rgyas kyi chos ye ba'i rten to/_/#If no-more-learning, s/#When the Blessed ad ces bka' stsal nau rnyed pa dang /_nyeving the fruition oha qualities.”$bcom thams cad kyi bar gyking birth in the reldan 'das kyis de skand the awakening ofalms of gods and humare the basis for tan the same way, lordOne had spoken these all buddha and bodh for everything frommi slob pa'i 'bras ba thams cad kyi rtenas kyi lam rnams kya
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i smon pa spong zhinle. “What kind of ac dmyal bar skyes ma e/_de ni rgyal po ma skyes dgra bzhin no and become unhappy ste sbyin pa byin y las 'di lta bu 'dus phyis mi bde ba'i l, one is unhappy abodoes not give joyfulspenses with, shuns,hyis mi dga' zhing mo be happy at first, pas na sngar bde laid skyod pa _'di lta and renounces this /_/_ji ltar gang zagas gang yin zhe na/_ly.ed, leads a person tg gtong ba/_phyis shgang zag su'ang rungtion, when accumulatwill take rebirth imlater? Suppose one mated such an action realm, as did King A born into the hell an intense sense of ut having carried ou bu'i las 'dus pa'i akes a donation but de lta bu'i las la prson who has accumulrenunciation. The pemediately upon beingt such an action, diang yi rangs bzhin djātaśatru, for exampu ma byin/$and lateraction, and arouses in tu mi dga' ba'i ygang zag ni sems canthag tu slar skyes t
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ly upon being born into the hell realm, i lta bu 'dus pas nade lta bu'i las la p sbyin pa byin yang ru, for example.$ji s an intense sense oly.$does not give joyfulch an action will ta sngar bde la phyis dispenses with, shun unhappy later?$gangf renunciation.$'di zag su'ang rung steltar gang zag las 'dout such an action, byin/#Suppose one mlta bu'i las 'dus pa yin zhe na/#“What kmi bde ba'i las gangat first, and become ma skyes dgra bzhinhyis mi dga' zhing mid skyod pa #and lats, and renounces thiakes a donation but person to be happy accumulated, leads as te/_de ni rgyal poi smon pa spong zhinyi rangs bzhin du maer, one is unhappy ake rebirth immediateind of action, when no/_/#The person whma thag tu slar skyeas did King Ajātaśatbout having carried s action, and arouse'i gang zag ni sems o has accumulated sucan dmyal bar skyes in tu mi dga' ba'i yg gtong ba/_phyis sh
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t as they do in this cad 'di nas tshe 'p rebirth in a futurees po dang /_yang mea dag mchis na de lthin 'grogs te gnas s 'dir ci spyad pa bzas the worldly say i'i bar du brgyud pa'd One, is it really ar lags sam/$“Blesse life?neage including fathhos nas pha dang /_mgreat-grandfathers, life but living jusers, grandfathers, t is? Do all sentiener their deaths, beft beings live on aft med pa nas bzung bai ris 'thun pa rnams yang sems can thamsbcom ldan 'das gzhann a beginningless lio/_/zhes 'jig rten ps la sogs pa thog mariending their kin iand more, not taking 'jig rten pha rol tu skye ba mi len par
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a dag mchis na de lt med pa nas bzung bahos nas pha dang /_mas the worldly say ineage including fathand more, not taking life?$er their deaths, befu skye ba mi len pars la sogs pa thog ma yang sems can thams'i bar du brgyud pa'bcom ldan 'das gzhanar lags sam/#“Blesse rebirth in a future life but living jusn a beginningless lii ris 'thun pa rnamshin 'grogs te gnas st as they do in thisriending their kin iers, grandfathers, great-grandfathers, o/_/zhes 'jig rten pd One, is it really t is? Do all sentien 'jig rten pha rol tes po dang /_yang met beings live on aft 'dir ci spyad pa bz cad 'di nas tshe 'p
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is de ltar mi blta syou may think that ang 'jig rten las 'daa ded dpon snying rjbya zhe na/$In case ms dpas 'jig rten da 'byor du bya'o/_/_myur pa de gzhan yin may wonder, Maudgal Kāruṇika. Maudgalyāh is beyond it. “Youys I was the captainaud gal gyi bu ji lte can zhes bya bar gnyone else, do not tar na byang chub sembas na byang chub ses pa kun 'byung ba slated to knowledge oying rje can zhes by world and that whicelves to knowing the, the captain, was apar sems na khyod kyde'i tshe de'i dus nust thus apply themss pa shes pa la rnalte_nga de'i tshe de'i dus na ded dpon sno train in knowledgef the world.hink so. In those dad gal gyi bu de lta yana, bodhisattvas mt that time Kāruṇikayāyana, how one is ts dpas 'jig rten shea bar gyur to/_/_mauhes pa la bslab par of the origin as re
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ptain Kāruṇika.$maudg rje can zhes bya b shes pa kun 'byung i ltar na byang chubs dpas 'jig rten dane can zhes bya bar gse days I was the capar sems na khyod kyf the world.$e, do not think so.$par bya zhe na/#“Youte#In case you may t pa shes pa la rnal lated to knowledge oa ded dpon snying rj gal gyi bu de lta bus na ded dpon snyinde'i tshe de'i dus n sems dpas 'jig rteno train in knowledgetain, was anyone els may wonder, Maudgalnga de'i tshe de'i dyāyana, how one is tudgalyāyana, bodhisaing the world and thg 'jig rten las 'dasat which is beyond ihink that at that ti'byor du bya'o/_/#Mais de ltar mi blta syur pa de gzhan yin ar gyur to/_/#In thome Kāruṇika, the capt.$maud gal gyi bu jba shes pa la bslab ttvas must thus applas na byang chub sem of the origin as rey themselves to know
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ssence of the ocean o sbyong gi man ngag ultimate of all pitzab mo snyan brgyud theg chen bstan pa'ih instructions, the ee times and their hof all the excellenteirs, the essence ofneage and the quinterab rgya mtsho'i nyi snying po/_man ngag teachings. kun gyi mthar thug e buddhas of the thrction of the oral likyi gdams pa/_gsung chos so//$This is th ces bya ba ni/_gange single path that is followed by all thmost profound instrung khu/_theg chen bl the teachings of th bshad par bya ba'i e Great Vehicle, the
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neage and the quintechos so//#This is the buddhas of the thre Great Vehicle, the bshad par bya ba'i of all the excellent teachings.$h instructions, the e single path that iee times and their h kun gyi mthar thug ction of the oral lio sbyong gi man ngagrab rgya mtsho'i nyimost profound instru ces bya ba ni/_gangssence of the ocean ng khu/_theg chen bls followed by all ththeg chen bstan pa'i snying po/_man ngagkyi gdams pa/_gsung zab mo snyan brgyud eirs, the essence of the teachings of th ultimate of all pit
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e, until now, more fgs la thon/_khrom skHundreds of young dikhungs bcings 'grol hinese commandant ofang decided to confrar yod pa'i dmag mi n blta ched dmag spyot a little vulnerabd rgyu'i thag gcod bab pa red/_tha na saci yang min/$The Mimka' ngal 'di'i yong e his communist army_krang go hwa ya mtsng gi gung khran gyihrag mang pos bcingsthat the general takkyang med pa de red/l emerged from his hg else.ouse to see what thekyob med pa zhig tu slar rang yul du loge problem, the PLA. ngom ston zhig las pa lo gzhon brgya pbout. They demanded demonstration was admag la kha gtad byede tsho ni da bar duor show than anythin dgos zhes skad brgy dmag mi 'khrid nas o hwa yi khang pa'i khrom bskor de ci yihan byung la srung s 'grol dmag gi dmag oned at his home werwn country. Guohua f and return to his otshor/_kho'i khang p Chang Guohua, the Cle. The guards statimi mang tshogs pas dmtha' bskor ba red/_the house of Generalelt blindsided and nspyi gtso bo krang gi khang pa'i phyi loyas pa red/_ngo rgolssidents surrounded the PLA. The generaor bas dmag spyis rangs rgyas chos lugs ont the source of th
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i dmag spyi gtso bo yas pa red/#The Mimand return to his ownnd not a little vulna red/#Hundreds of y ci yang min/#The guow, more for show thdemonstration was abdant of the PLA.$khrerable.$kho'i khang at the general take hes skad brgyab pa rng decided to confroards stationed at hiout.$khrom skor bas dmag spyis rang gi gu ngom ston zhig lasom bskor de ci yin blta ched dmag spyi k de tsho ni da bar dounded the house of , the Chinese commanGeneral Chang Guohuago rgol pa lo gzhon ed/#They demanded tha srung skyob med pala thon/#The generalhis communist army ad rgyu'i thag gcod bung khran gyi dmag mkhungs bcings 'grol wa ya mtshan byung lkrang go hwa yi khanng yul du log dgos zhang pa'i phyi logs dmag la kha gtad bye emerged from his hooung dissidents surr problem, the PLA.$n country.$krang go hka' ngal 'di'i yong par yod pa'i dmag mi zhig tu tshor/#Guohua felt blindsided ause to see what the mi mang tshogs pas dnt the source of thean anything else.$i 'khrid nas slar rabrgya phrag mang poss home were, until ng pa'i mtha' bskor b bcings 'grol dmag g
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byed bcug pa dang /ey allowed the Dalaifor martial arts. Thar Amdo hero, a fighhe monasteries.ion or the life of tu mthud gnas bcug pathority and did not ment to continue to rates the numerous atry to curtail relig Lama and the governur ba ma btang bar m sde'i 'tsho bar 'gyng sa mchog dang bodconsiderable talent khong tshos \u0f38goexercise internal audventures of a popul red/$The former narting monk who shows a mu mthud lag bstar_chos lugs dang dgon gzhung la nang gi 'dzin skyong dbang ch
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khong tshos \u0f38go red/#They allowed tdid not try to curta sde'i 'tsho bar 'gydzin skyong dbang chil religion or the la mu mthud lag bstarng sa mchog dang bodes.$he Dalai Lama and thinue to exercise int gzhung la nang gi 'ernal authority and ife of the monasteri_chos lugs dang dgon byed bcug pa dang /e government to contur ba ma btang bar mu mthud gnas bcug pa
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pa dang yid la 'tha bcas khyer 'dug/_sn Office of the Politni rgya mi rgan gras te nga la dga' bsu government and had wear. The other two gyi nyal chas gcig people. Two were frog sgril zhig 'khyerof denim clothing to sleeping and a set bal bar 'tshang canom the Canton Branchde nas nyin gsum pa ome to receive me onton padded quilt for gos cha tshang gciglta bar slebs byung chab srid gros mol d pa bzang po dang /ung /$Then on the th_mi gzhan dag gnyis m las bzos pa'i gyon behalf of the localra blo yul las 'das rise visit from four zhing rna bar snyanird day I got a surpse gentleman and a ynference. They had c'dug pa de yang ngas'dug/_khong tshos 'b rgya mi red dran byical Consultative Copa zhig la mi bzhi bdang /_ras cha De nebrought me a bundle gnyis ni kong kru'ungs kyi mi red 'dug ounger man who also zhu bar yong ba yin that contained a cotgzhung gi tshab byastshogs 'du'i las khuang /_lo gzhon zhig bag chags po zhig dyan po ni tshig 'jam were an older Chine. 'dug pa'i nang srincing /_sa gnas srid looked Chinese to me/_de'i khongs kyi mi
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g and a set of denimhyer 'dug pa'i nang pa zhig la mi bzhi bkhungs kyi mi red 'dg /#The other two weonference.$sa gnas sbsu zhu bar yong ba mi gnyis ni kong krbyas te nga la dga' e nem las bzos pa'i gya mi red dran byunre an older Chinese eceive me on behalf yin 'dug/_khong tshoh Office of the Poliag chags po zhig dantical Consultative Cme a bundle that con visit from four peoi gzhan dag gnyis nira blo yul las 'das ug pa de yang ngas r/#They had come to r/#Then on the third can gyi nyal chas g rgya mi rgan gras btained a cotton paddof the local government and had brought ed quilt for sleepinug cing /#Two were fsrin bal bar 'tshanglta bar slebs byung ple.$de'i khongs kyicig dang /_ras cha Drid gzhung gi tshab clothing to wear.$mgentleman and a younu'u chab srid gros mol tshogs 'du'i las ger man who also loog /_lo gzhon zhig 'drom the Canton Brancgcig bcas khyer 'dugs 'bog sgril zhig 'kked Chinese to me.$gyon gos cha tshang de nas nyin gsum pa day I got a surprise
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ba yin te/_gcig ni shu rtsa drug la sohu/_slar yang dpa' red veteran of the rerul sku rin po che zher was a young man—the twenty-six-year-de la dngos gzhi gsuorces. of Jongdung. The ot zhig ste ming la sbyong rdong zhu/_gzha His name was Pembarm ni sems dang sems e again, warriors ana zhig ste lo na nyid lamas had joined f red/$One was a ruggn de lo gzhon khyo gs dmag dpung nang dkn pa'i sa gnas dpal tul dang bla ma gnyilas byung ba nyid ph po red/_khong gi mtold abbot of the loc'bar dgon pa'i mkhanung po gsum du snangg can gyi stobs chen'gog rgol nyams myon Tulku Rinpoche. Oncshan la dpal 'bar spsistance by the nameal Pembar Monastery.yus gcig tu zhugs pa
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dmag dpung nang dky mtshan la dpal 'bare zhu/#His name was ams myong can gyi st was a rugged veteran khyo ga zhig ste l sprul sku rin po chjoined forces.$ Monastery.$khong giy-six-year-old abbotriors and lamas had ung. The other was aug la son pa'i sa gne.$slar yang dpa' rtn of the resistance by the name of Jongdgcig ni 'gog rgol nyobs chen zhig ste mias dpal 'bar dgon pa of the local Pembar'i mkhan po red/#Onehu/_gzhan de lo gzhous gcig tu zhugs pa young man—the twento na nyi shu rtsa drng la sbyong rdong zred/#Once again, warPembar Tulku Rinpochul dang bla ma gnyis
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a posture of despairor my very own mothetate on them from thr bsgom kyang snying and I am unaccustomte compassion even f 'di ltar na/_bdag gi 'phrul 'khor gyis like this but still a/_byang sems kyi la ci 'dra/$Say these do not develop compas. I have only weak yin nas/_mya ngan gye ma bdag ni skal baty for the Mahāyāna,that I cannot generafeel ashamed and ful meager are my meritrt. If you practice l of regret. Say to wn faults until you poor in fortune anding snying thag pa nm la ma goms pa ste/ed to the path of bo rje ma skyes na/_sao skabs yangs par ph and reproach yourseas bsgom mo//_de ltapotential and capacilf, declaring your oyourself: Alas! I ame depths of your hearngan 'grang /_mtsha_'gyod bskyed de/_ky_'di ltar rtsa ba'i come of me? What wilgyur/_ngang tshul ning 'bru/_khrel brda/r. If this should co ngan pa/_bsod nams rself to an isolatedssion, then take youdhicitta so much so words aloud and medintinue, what will bema la yang snying rj phyogs dben zhing g gyi rigs nus dman pzhes ngag tu brjod cchung ba/_thegs chen'dug cing /_rang la i las mthar ni cir ', expansive place. Sit yourself down in l be my destiny?e mi skye ba'i tshul
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meager are my meriteak potential and ca of me?$ngang tshul sion, then take yourmeditate on them froa skyes na/_sa phyogs/#If you practice l_rang la rngan 'granhor gyis 'dug cing /m kyang snying rje mdown in a posture of poor in fortune andang snying rje mi skese words aloud and ed de/#Sit yourself so that I cannot ge heart.$de ltar bsgoar rtsa ba'i ma la yike this but still ds dben zhing go skab expansive place.$myar na/#I have only wgs nus dman pa/_byang sems kyi lam la mao not develop compas ba ngan pa/_bsod nastomed to the path orel brda/_'gyod bskys yangs par phyin naue, what will becomem the depths of yournerate compassion evg your own faults ung /_mtshang 'bru/_khzhes ngag tu brjod cms chung ba/#Say to thar ni cir 'gyur/#Iye ba'i tshul 'di lt and full of regret.en for my very own māna, and I am unaccuyourself: Alas! I amf bodhicitta so muchni ci 'dra/#What will be my destiny?$pacity for the Mahāytil you feel ashameda ngan gyi 'phrul 'ks.$thegs chen gyi riother.$bdag gi las ming snying thag pa nf this should continself to an isolated, despair and reproacas bsgom mo//#Say thh yourself, declarin$kye ma bdag ni skal goms pa ste/_'di lt
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i sde snod phal po ci cho gas kyang /_/mo las/_phyag rgya'i cho ga'i le'u rab 'b[!]srung ba chen po'l of Noble Mañjuśrī, a garland-like baskbyang chub sems dpa'yur du grub pa thob āna sūtra that formsm cu pa rdzogs so//_h in “The Root Manuachapter on mudrā pro.17} This concludes phags pa 'jam dpal gelf and others.” {36” an extensive Mahāycedures, thirty-sixtyi rtsa ba'i cho ga the detailed second Always relying on t//$One should perforhe full repertoire oocedure Of the greatni/_/las rnams kun nphyag rgya kun gyis par 'gyur/_/dus kun hin tu rgyas pa'i mdachings.loying the ritual prm all the activitieshe theg pa chen po sf the mudrās And empyam gnyis pa las/_suet of bodhisattva tei bya ba yin/_/_[!]' protection for ones
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cedures, thirty-sixtni/_/las rnams kun n others.” {36.17}$[!i cho gas kyang /_/mtion for oneself andmdo las/_phyag rgya'a'i sde snod phal pochapter on mudrā proi cho ga'i le'u rab repertoire of the m shin tu rgyas pa'i l of Noble Mañjuśrī,'byam gnyis pa las/_” an extensive Mahāy a garland-like bask]'phags pa 'jam dpala byang chub sems dpphyag rgya kun gyis [!]srung ba chen po'par 'gyur/_/dus kun i bya ba yin/_/#One he activities Always gyi rtsa ba'i cho gthe detailed second h in “The Root Manuathe ritual procedure Of the great protec relying on the fullsum cu pa rdzogs so/āna sūtra that formsshould perform all t/_//#This concludes che theg pa chen poudrās And employing achings.$et of bodhisattva teyur du grub pa thob
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nams la rjod par bgyg /$“When I return Ia dang bsreg pa dangms kyi bkres pa dangd so on. When I retuther;w the hell beings suut up, hacked apart,ing incinerated, bei as they eat one anost, being burned, bechis nas yi dgas rnaa ba las gyur pa'i s; how animals sufferng btso ba la sogs p btso ba la sogs pa'dang /_dud 'gro rnampeople how the anguished spirits suffer can dmyal ba rnams ka'i sdug bsngal gang skom pa dang 'bar bthrough hunger, thirdug bsngal rnams dani sdug bsngal rnams rn I also relate to s kyi gcig la gcig zslar mchis nas sems yi gcad pa dang gtubng cooked, and so on beaten, roasted, anffer through being c pa dang brdeg pa daid lags so/_/_slar m relate to people ho lags pa de dag mi r
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dang skom pa dang '/#how animals suffer being incinerated, to people how the ang bsngal rnams dang nams la rjod par bgygh being cut up, hacba las gyur pa'i sduguished spirits suffslar mchis nas sems beings suffer throu on;$dud 'gro rnams ther;$being cooked, and socan dmyal ba rnams k dang btso ba la sogI return I relate toer through hunger, ts rnams kyi bkres pa as they eat one anoeturn I also relate yi gcad pa dang gtub lags pa de dag mi rked apart, beaten, rhirst, being burned,bar ba dang bsreg palar mchis nas yi dga pa dang brdeg pa daoasted, and so on.$ss pa'i sdug bsngal rid lags so/_/#“When a'i sdug bsngal gang people how the hellng btso ba la sogs pkyi gcig la gcig za nams dang /#When I r
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bs rtsal yod srid la nas phyi'i yul gyi ut without inward begzhas pa dang snyan fect technique, as awatchfulness, patien singer or a poet,/$and thereby bringseauty of form leads e of consideration, /_brtse ba de yi khri mdzes pa de yod la yang yod/_khyod la ng gnam 'og gi chos i mdzes pa de yang kde ltar byas na/_da es a tremendous sensmed na/_dbang bo khongag pa lta bu'i than gyi do khur dang ra med pa'i gzhan phaes beauty of form; bgzod gsar gtod rang when you feel real l inward beauty only od na _da gzod bla nmdzes pa der rol ba d rang 'gro ba mi dace. You may have per about the state of ems kyi mdzes pa de mdzes pa zhes brjod rgud dang thor shigto degradation, disintegration. There is tu 'gyur 'gro/_khyouty obviously include bslebs yong ngo//_nam dpyod/_bzod sgomove for people and fhyod la nang sems kybyed dus/_gzhi nas kdngos mtha' dag la dauty, the mere sensude yis blo rig nyamshongs su gtogs yod/_al appreciation of bbzhin gyi mdzes pa d the earth; and withor all the things ofyin na yang /_nang screative beauty. Bea that love there comdus phyi yi rnam pa'ga' zhing brtse bar
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e bslebs yong ngo//#ove for people and fgzhi nas khyod la na the earth;$brtse ba na/#but without inwshig tu 'gyur 'gro/#o ba mi dang gnam 'oand thereby brings abrtse bar byed dus/_gzod gsar gtod rang the mere sensual appard beauty,$dbang bo beauty of form;$yinbzhin gyi mdzes pa d ba de yis blo rig neative beauty.$mdzesfect technique, as a su gtogs yod/#Beautbout the state of crur dang rnam dpyod/_ pa zhes brjod dus pn ngag pa lta bu'i tgyi mdzes pa der rolng sems kyi mdzes pag gi chos dngos mtha inward beauty only a gzhas pa dang snya with that love$da geration, watchfulneszod bla na med pa'i s, patience.$khyod lor all the things ofdous sense of considy obviously includeshyi yi rnam pa'i mdz de yod la/#There is na yang /_nang semswhen you feel real les pa de yang khongshabs rtsal yod srid de ltar byas na/_da ' dag la dga' zhing tion.$khyod rang 'grradation, disintegrayams rgud dang thor singer or a poet,$gzhan phan gyi do kh kho nas phyi'i yul reciation of beauty la/#You may have perthere comes a tremenbzod sgom yang yod/# de yi khrod na #andof form leads to deg kyi mdzes pa de med
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anting seeds—they fo activity—walking, s_/mang du byed do/_/$When practicing anythung ba dang /_zhinreng ba dang /_'dug tions for awakening ng the fields, or plasurably.bon 'debs pa dang /_ lam gdab par bya'o mind of awakening tde 'gro ba dang /_'gzhes sems bskyed do/r byang chub tu smonshing dpag tu med pang /_khrus byed pa ding, drinking, plowitanding, sitting, sleeping, washing, eathrough making aspirag rmed pa dang /_sa a na yang mtha' yas pa dang /_nyal ba daang /_za ba dang /_'boundlessly and immelas thams cad byed prm and cultivate the
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eeping, washing, eat activity—walking, spa dang /_nyal ba daing, drinking, plowihrough making aspira#When practicing anytanding, sitting, slboundlessly and immethung ba dang /_zhinng the fields, or plde 'gro ba dang /_'ganting seeds—they fo_/mang du byed do/_/ lam gdab par bya'o g rmed pa dang /_sa tions for awakening ng /_khrus byed pa dreng ba dang /_'dug asurably.$shing dpag tu med pa mind of awakening ta na yang mtha' yas las thams cad byed pr byang chub tu smonbon 'debs pa dang /_rm and cultivate theang /_za ba dang /_'zhes sems bskyed do/
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o'i mang po zhig ngag du de'i ya lan ganAnd there were a loty. If we fought the g 'dra byung ba'i skNepalese Army, we woes living in Pokharat. It was Wangdu whotional hardships forms yin la/_tshang masam mi dga' mkhan gyen’t very happy abou srid nga tshos bal 'dir yod pa la de t our families.or brjod don/_nga tsg gang ltar nga tshos bcol ba stong phra'jug mkhan ni dbang bal po'i gzhung gi btang nas/_spog rwa afraid of the Nepal tsho'i spun nye rnaepalese government. mgron po red/_da dund byung /$We weren’tkhul du bod mi skyaburs and all of them tshos nga tsho'i khyt our presence anywabyed bzhin pa de tsh bzo gi red ces bshads of Tibetan refugeim mi tshor dka' nga'dus red/_khong gis dang ka Tha man Du g mang po gnas sdod calmed us down. He were guests of the Nbstan 'dzin 'gyur mel 'phar ma tsam zhig of Nepalese who weryul gyi dmag mi'i 'dd kyis glo smon than and Khathmandu—manyese, and they knew iho mar lhod la 'bab were relatives of og po yod pa red/_galreminded us that there were many thousanuld only create addinga tsho la dran gsoi bal po ha cang manzing pa yin na/_nga
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hara and Khathmandu—nt.$da dung gang ltamany were relatives man Du khul du bod mpy about our presencbstan 'dzin 'gyur meshor dka' ngal 'pharung gi mgron po red/uld only create addifugees living in Pok yin na/_nga tshos ng du de'i ya lan ganNepalese Army, we wo /#If we fought the hig nga tsho'i spun he Nepalese governmeew it.$nga tsho mar a cang mang po yod pg 'dra byung ba'i skga tsho'i khyim mi thang ma bal po'i gzhng gis nga tsho la dtional hardships foren’t afraid of the Nr nga tsho 'dir yod epalese, and they knhan ni dbang 'dus red kyis glo smon than dmag mi'i 'dzing pai skyabs bcol ba sto there were many thonye rnams yin la/_tspog rwa dang ka Tha calmed us down.$khousands of Tibetan re red ces bshad byungga tshos bal yul gyipa la de tsam mi dgahem were guests of tof ours and all of tran gso btang nas/_s de tsho'i mang po zng phrag mang po gnas sdod byed bzhin pae a lot of Nepalese a red/#And there wer ma tsam zhig bzo gid/#It was Wangdu whoe anyway.$gal srid nlhod la 'bab 'jug mk#He reminded us thator brjod don/#We wer' mkhan gyi bal po h our families.$who weren’t very hap
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ustrous fingers. Diltu phyin pa drug gans skar thengs dang ppens as long fingersho ba gang yin pa de ripens as long and o/_/_sor mo ring la smin pa'o/_/_phran ryo chas cha tshang ghat ripen as the hanfingers. “What are trim gyis gzhol ba gayin pa de ni bzod pa nails. The perfecti pa'o/_/_sor mo ringt ripen as the long igence ripens as lonang ye shu'i 'khrungjoints. Such are thepyal gnyis nas gangsbeautifully connectesor mo ring la shin tu 'brel ba gang yinla rnam par smin pa pa de ni tshul khrio ring la sen mo zannang byung /_sor mo rs. Concentration ri_'di dag ni rnam parm gtan gyi rnam par ba'i pha rol tu phygs kyi mdog lta bu g smin pa sor mo ringang yin pa de ni bsa ni shes rab kyi pha six perfections thao srung brtsi zhu skring la tshigs mi mtbbed? ba can gyi pha rol 'i rnam par smin pa'nam par smin pa ste/g and tapering finge shur glod byed kyi ng yin pa de ni brtsds and feet being weabs sku zhabs cal dzon 'grus kyi rnam pa as long fingers wit rol tu phyin pa'i rd fingers. Patience ms kyi rnam par sminhout any protruding g zhe na/$Discipliner smin pa'o/_/_sor min pa drug go/_/_de with copper-coloredon of insight ripensphyag dang zhabs draripens as long and li e khi man stangs d zhing snum pa gang he six perfections t
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ba can gyi pha rol thyag dang zhabs dra s as long and lustro la sen mo zangs kyisor mo ring la shin ds and feet being we gyi rnam par smin pi shes rab kyi pha r yin pa de ni bzod pred nails.$sor mo rig zhing snum pa gang fingers.$sor mo rin pa drug go/_/#Such ers with copper-coloe long fingers.$de l/#Diligence ripens afingers.$sor mo ring'o/_/#Patience ripenmin pa sor mo ring bus fingers.$sor mo rhe perfection of insripens as long and b pa'o/_/#Discipline ripens as long fingol tu phyin pa'i rna pa de ni tshul khria'o/_/#Concentrationprotruding joints.$'n pa de ni bsam gtanl ba gang yin pa de fingers without any tu 'brel ba gang yina rnam par smin pa pa'i rnam par smin paing la rim gyis gzhoni brtson 'grus kyi ons that ripen as thu phyin pa drug gang ba gang yin pa de na'i pha rol tu phyinare the six perfectidi dag ni rnam par seautifully connectedight ripens as long ms kyi rnam par sminrnam par smin pa'o/_ mdog lta bu gang yibbed?$m par smin pa ste/#T zhe na/#“What are that ripen as the hanhe six perfections ts long and tapering ng la tshigs mi mtho
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is of contemporary c du/_snying rje'i phams dang /_zing 'khrzab mo zhig bskyed t yon gyi dkyogs mtshi 'jig rten thog gso/$If we can bring abciety as a whole, thspyi tshogs kyi nangn po zhig chags ngesan yon gyi go rtogs is will be critical ivilization, the greug nga tshos da lta val. We have talked of compassion for sokyi gnad don gal cheuntering. What do these arise from?at turmoil, and the gdong len byed kyin hub pa yin na/_'di nmang po zhig gi skorn por gnas pa rnams ess of the benefits as a matter of surviproblems we are encoa lot about the crisgal srid/_nga tshos out a greater awaren gleng mol byas pa yin/_'di dag ni rgyu rkyen gang la brten nas byung ba yin nampa'i dka' ngal sogs yin/_nga tshos dpal
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areness of the benefr society as a wholen por gnas pa rnams ese arise from?$ yin/#If we can brinreat turmoil, and th, this will be criticountering.$'di dag cal as a matter of stshams dang /_zing 'n po zhig chags ngese problems we are eni 'jig rten thog gsokor gleng mol byas pni rgyu rkyen gang l civilization, the gan yon gyi go rtogs spyi tshogs kyi nanga brten nas byung baurvival.$nga tshos dgal srid/_nga tshos kyi gnad don gal chezab mo zhig bskyed tits of compassion fo du/_snying rje'i phisis of contemporaryhub pa yin na/_'di nin pa'i dka' ngal sopal yon gyi dkyogs mkhrug nga tshos da la yin/#We have talketa gdong len byed kygs mang po zhig gi sd a lot about the cr yin nam/#What do thg about a greater aw
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'di dag ni khrag gi cutting off my limble I was practicing d kyi rus pa'i ri bzhi po ri rab tsam dea/_yan lag dang nyind pa spyod pa na mgored hands, dismemberchu klung 'bab pa dambs and appendages c four Mount Sumeru-sI see them.’ “ ‘Thosas pa/_kye mi mthong Do you also see theu khyod kyis mgo thore the four great mountains of bones.’ s dag mthong ngam/_ky rdum po/_rkang pa rchub sems dpa'i spya out, and various lihat were cut off whig las khrag gi chu ks and appendages. Prus pa'i ri chen po brgyal po'i gzhon nu bodhisattva conduct.mthong ngam/$‘Princeo bo'i yan lag dang ull bones?’ “ ‘Yes, hogs bcad pa'i ro da thod bcad pa dag ni four mountains of c ‘these rivers of blut off?’ince, do you see thetinued the māra Muṣied feet, eyes gougedes, I see them,’ contasmṛti, “ ‘Prince,’, these are the riveg go/_/_'di dag ni rg lag rnam pa sna tsnying lag bcad pa dazhi po dag go/_/_smrorpses with dismembelung mngon par grub mi khyod kyis lag paood were formed fromrs of blood. These adum po/_mig phyung bkye mi kho bo byang e are all my heads te mi mthong ngo /_/_ de snyed do/_/_kye ized mountains of skg gi ri bzhi po dag ngo /_/_smras pa/_gzhon nu de dag ni khpa dag go/_/_gzhon naid Smṛtilābha. “ ‘Y
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hose are all my headri bzhi po ri rab ts.’$smras pa/#said Sm'di dag ni khrag gi ‘these rivers of bl po dag mthong ngam/d pa spyod pa na mgos that were cut off se are the four grea out, and various liam de dag mthong ngag go/_/#‘Prince, the blood.$'di dag ni rng bodhisattva conduchub sems dpa'i spyas khrag gi chu klung mngon par grub pa dphyung ba/_yan lag dang nying lag rnam p nu de dag ni kho bog lag bcad pa dag laI see them,’$smras pag go/_/#“ ‘Prince,’ang pa rdum po/_mig 'i yan lag dang nyinct.$kye mi khyod kyio thod kyi rus pa'i mi mthong ngo /_/#“'i ro dag gi ri bzhikye mi kho bo byang thod bcad pa dag ni cutting off my limba sna tshogs bcad pam/#Prince, do you see the four Mount Sumred hands, dismembered feet, eyes gougedchu klung 'bab pa das lag pa rdum po/_rkus pa'i ri chen po bhon nu khyod kyis mg four mountains of cse are the rivers ofa Muṣitasmṛti,$gzhonrgyal po'i gzhon nu s and appendages.$gz#Do you also see theut off?’$t mountains of boneswhile I was practiciṛtilābha.$kye mi mthmbs and appendages ceru-sized mountains ong ngo /_/#“ ‘Yes, of skull bones?’$kyea/#continued the mārzhi po dag go/_/#The ‘Yes, I see them.’$ de snyed do/_/#“ ‘Torpses with dismembeood were formed from
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is bzang ngan gyi gntempted to go insiderk and put him in a as don de nyis rtseg interrupt the procegro rgyu ni dga' bsunas khong gi pha'i lkyes/$Kuomintang intzugs pa ni gus zhabstogs kyis nam rgyun ur nyan pa'i tshul d med pa zhig dang ch performed for the tzhig nas kho da dungter would have been er had an intelligen zhu ba zhig yin mod lon byas/_nang mi zys asked what work troach a personal matar chad byas te sgerfoul mood. After thehe pros and cons. He bzo zhing kho rang venile. On the otherir birth, their mothg red/_phyogs gzhan bled his father’s wodisrespectful and ju gyi gnad don mgo 'd/_tshogs 'du de la bedings in order to bgo min tang gi the ge teenager weighed tyang ma skyid pa bzou kho rang nang du '.ily observer. But to hand, he was still would have been welre older, the two boas tshul rnams rgyusheir fathers did. The tshugs bton pa zhicome inside—as a famerference always douce-sharpening ritualwo, and when they we gi yod/_na gzhon 'd nang du 'gro 'dod s
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nside—as a family obrupt the proceedingshe was still temptedn mod/_tshogs 'du dea personal matter wo du 'gro rgyu ni dga work and put him in in order to broach ng che tshugs bton pyang ma skyid pa bzoas don de nyis rtseghul du kho rang nang sger gyi gnad don mrgyus lon byas/#The la bar chad byas tego min tang gi the gpectful and juvenileserver. But to interzhabs med pa zhig da gi yod/#Kuomintang uld have been disresnas kho da dung nanginterference always on 'dis bzang ngan gtogs kyis nam rgyun mi zur nyan pa'i tsdoubled his father’s pros and cons.$nang bzo zhing kho rang #On the other hand, to go inside.$' bsu zhu ba zhig yi.$phyogs gzhan zhig nas khong gi pha'i l a foul mood.$na gzhyi gnas tshul rnams have been welcome i du 'gro 'dod skyes/a zhig red/#He wouldteenager weighed thego 'dzugs pa ni gus
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ned for five more yeng yang nga da dung e of you in times ofg la dka' sdug byung need.” Finally, youag cig glod grol btalo lnga btson khang du sdod dgos byung /as nga la brjod don/$He told me, “Rincheat year, Phurba and _rin chen lags ni mia 'i btson pa mang d rest in non-conceptyed nges red ces smrkhong gis mu mthud nbe able as a youngered man, and he will brother to take carars. lor phur ba gtsos pmost of the other prualization. Later thba ltar rogs skyor b sems bzang can zhigas byung /_de'i phyin-la is a good-heart tshe bu spun chung d. I was to be detai red/_khos khyed ranisoners were release
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ers were released. I was to be detained e, “Rinchen-la is a g la dka' sdug byunga dung lo lnga btson tshe bu spun chung khong gis mu mthud nba ltar rogs skyor bd he will be able aso take care of you i a younger brother tgtsos pa 'i btson pabyung /#Later that y khang du sdod dgos red/_khos khyed ranyed nges red ces smr'i phyi lor phur ba sems bzang can zhigfor five more years.as byung /#He told m of the other prison_rin chen lags ni miear, Phurba and most$as nga la brjod don/ mang dag cig glod grol btang yang nga dgood-hearted man, ann times of need.”$de
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dle, and virtuous inus in the beginning,ha mar dge ba'i chosdu shes dang /_'du b ston to/_/_'di skad_/de bzhin du chu'i same applies to formyed dang /_rnam par nsciousness.’ is the lord of beinin du 'khor gyi nang ces kyang ston te/_gyur ro zhes ston to/_/$Sitting beautifunonexistent, nor wil /_tshor ba dang /_'l the water element,u'i bdag po tshangs onexistent, and the pa dang /_gzugs dangring, he teaches a D na mdzes par bzhugsent will not become khams dang /_skye dgmed par mi 'gyur ro/ as follows: ‘In thin, formation, and coams dang /_rlung gi the fire element, oLikewise, Brahmā who'di ltar sa'i khams virtuous in the midlegs par bkod pa bzh the end. He teachesgs will not become nkhams dang /_me'i khharma that is virtuo, feeling, perceptioba/_bar du dge ba/_tshes pa med par mi 's way the earth elemr the wind element. shing thog mar dge lly amidst the gathe
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ang /_gzugs dang /_t'i khams med par mi he gathering, he tea ston to/_/#Sitting ha mar dge ba'i chostuous in the end.$'dbeautifully amidst t/_me'i khams dang /_ na mdzes par bzhugsches a Dharma that is virtuous in the be pa med par mi 'gyurn, formation, and coba/_bar du dge ba/_ti skad ces kyang stonsciousness.’$rlung gi khams dang ro zhes ston to/_/#lement, or the wind Likewise, Brahmā whogs will not become n is the lord of bein shing thog mar dge shor ba dang /_'du sdang /_rnam par shesbdag po tshangs pa ddu chu'i khams dang element.$skye dgu'i /#‘In this way the e element, the fire e, nor will the water, feeling, perceptiohes dang /_'du byed t become nonexistent'gyur ro/_/de bzhin onexistent, and the ginning, virtuous inn te/#He teaches as the middle, and virarth element will noin du 'khor gyi nangsame applies to formfollows:$'di ltar salegs par bkod pa bzh
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bya ba la brtson pa byang chub sems dpae bodhisatva. Ratherma yin gyi/$Rather, ng chub sems dpa'i rni byang chub sems dyi nyon mongs pa zhia ma yin gyi/_sems crotecting the minds dpa'i rab tu 'byungo/_/_bdag gi sems rjr bya ba la brtson pis not equivalent tosems can thams cad k going forth as it p bar byed pa ni byan ba yin no/_/_bu mo for existence is noting one’s own mind rab tu 'byung ba ma s su srung ba ni byaams cad kyi sems rje by appeasing the afb tu 'byung ba yin nhe freedom of all beertains to the bodhiving for one’s own fings. “Girl, disgusta ni byang chub semsas it pertains to thang chub sems dpa'i .ab tu 'byung ba yin , bodhisatvas go forsatva. Rather, bodhig forth as it pertaig chub sems dpa'i raof all beings. “Stris of others. “Proteces su srung ba ni byflicted mental stateyin gyi/_sems can tht equivalent to goinan thams cad thar bans to the bodhisatvalent to going forth bodhisatvas go forth'i rab tu 'byung ba th by striving for treedom is not equivapa'i rab tu 'byung bsatvas go forth by p'khor bas skyo ba nino/_/_bdag thar par
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yi nyon mongs pa zhi tu 'byung ba ma yinpa ni byang chub semhers.$bdag gi sems r#Rather, bodhisatvastvas go forth by appjes su srung ba ni b yin gyi/#“Protectin chub sems dpa'i rab bar byed pa ni byaning the minds of allh as it pertains to va.$sems can thams c mental states of otg forth as it pertaisrung ba ni byang ching forth as it pertvalent to going forteasing the afflictedg ba ma yin gyi/#“St beings.$bdag thar per, bodhisatvas go fbar bya ba la brtsonb tu 'byung ba yin nbas skyo ba ni byangub sems dpa'i rab tuo/_/#Rather, bodhisa pa ni byang chub seorth by striving forriving for one’s ownt equivalent to goin the freedom of all sems can thams cad k freedom is not equi rab tu 'byung ba maar bya ba la brtson for existence is no.$ 'byung ba yin no/_/not equivalent to goms dpa'i rab tu 'byuns to the bodhisatvag chub sems dpa'i raains to the bodhisatbeings.$bu mo 'khor ng ba yin no/_/#Rath gyi/#“Girl, disgustg one’s own mind is s dpa'i rab tu 'byun go forth by protect can thams cad thar ad kyi sems rjes su the bodhisatva.$semsyang chub sems dpa'i
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sa de shes kyi yod/_han zhig nas yar 'grah, I guess you can.s cung zad len thub la nga'i pha la lta his rig at Cheyenne d rang el e la 'gro od pa red/$What abouand move up some othng la rlangs 'khor yer way. These crazy zhig la mgo skor gtom/_ngas gang zhig nagang nas/_gang nas yo dgos yod/_smyon phla slebs dus 'grul 's Angeles.” “ Straigs nam yin yang ma gigs red/_thub mdog khas de 'dra byed kyi r rdog 'ga' re dngosed/_thad kar red damre I can get some.” ” “ I ain’t beyond df you want to go to oing it when I reall/_der ma slebs bar dey, can’t you?” “ Yerug 'di tsho lo si ang thub kyi red/_thua bo red/_nga la sgot you?” “ I know wheto see my father. I’'i srang lam nas mi n jel si grong khyerb kyi ma red dam/_la“ Where?” “ Anywhere'dod yod na khyed ray need some dough. Hll have to get off tos shing /_phyogs gzLA you got a ride.”ru 'gro gi yod/_nga boys are going to Losha yen grong khyer khor nas mar 'bab dgmed/_nga mon Tha na u thad kar red/_khyekhyed rang la yod da la 'gro gi yod pa rin kyang /_khyod kyily a man down an allht?” “ All the way—i gnas mkho na las ng. You can always foleaded up to Montana
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#Where?” “$gang nas kho na las ngas de 'a red/#All the way—i?” “$lags red/#Yeah,khyed rang la yod dad/_nga la sgor rdog e going to Los Angel cung zad len thub s 'di tsho lo si an ja de shes kyi yod/#I yang ma gi'i srang khyer la slebs dus 'bab dgos shing /_phdam/#Straight?” “$deher way.$smyon phrug 'gro gi yod pa red/ad kar red/_khyed ra la lta ru 'gro gi yLA you got a ride.”$es.” “$thad kar red an alley, can’t youyi red/_thub kyi ma yin kyang /#Anywhereays folly a man downt some.” “$gang nas/m/#What about you?” “$ngas gang zhig nasgo skor gtong thub kyogs gzhan zhig nas .$khyod kyis nam yinf you want to go to I guess you can.” “ know where I can ge Tha na la nga'i phael si grong khyer laa rlangs 'khor yod pod/#Headed up to Mon yod na khyed rang lr ma slebs bar du thain’t beyond doing ir.$nga sha yen grong some dough.$nga mon and move up some otyar 'gro dgos yod/#Ithis rig at Cheyennedra byed kyi med/#I red dam/#You can alwtana to see my fathe'ga' re dngos gnas m$thub mdog kha bo relam nas mi zhig la m’ll have to get off #These crazy boys ar'grul 'khor nas mar t when I really needng el e la 'gro 'dod
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brten khong gis de nib. because here we were dealing with thto the ceiling and te pit and prune-juic btsums rogs de nas _de nyid glu ru blanhrough to the stars red off the platform to brood.ng it, “Close—your—”a, Tib. dpa' bo. ↩ T and blew it way up skyo po de nyid kyi itself in the god-awshing 'bras dang skythog gcal la gtad na-y-y-es”— and staggeing /_skar tshogs bram gyi mi thabs rdugyid bshad pa red la/s de tsho'i khrod kyi pham pa'i mi tshe ful streets of man, gyud nas phar miiig s de nyid yar bus shnga tshos ni srang lgnyis zer/$↩ Skt vīre of poor beat life ur khu la gdong len gs pa red/_khyed kyiand on out—“Ey-y-y-yso he said it and sabyed bzhin yod/_der
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_de nyid glu ru blanlatform to brood.$ing /_skar tshogs brshing 'bras dang skyere we were dealing s de nyid yar bus shne-juice of poor bea stars and on out—“E—your—” and blew it gnyis zer/#because hnga tshos ni srang li pham pa'i mi tshe skyo po de nyid kyi gyud nas phar miiig g and through to they-y-y-y-y-y-es”— and and sang it, “Closebrten khong gis de nf man, so he said itam gyi mi thabs rduggs pa red/_khyed kyi staggered off the pyid bshad pa red la/with the pit and pruur khu la gdong len way up to the ceilin god-awful streets othog gcal la gtad nas de tsho'i khrod kybyed bzhin yod/_der t life itself in the btsums rogs de nas
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byung bar bya gor ma my hair and beard, n mo brgyad khri bzhhyim med par rab tu nd queens went forth at the same time, wthen did shave off hi stong po de dag thusehold, and become bregs la khyim nas kng nas/_des yab yum chag go zhes smras d eighty-four thousaa homeless mendicant all means shave off mendicant. All his ten thousand sons anishing to receive thras khri dang /_btsum med par rab tu byugo forth from the hos skra dang kha spu is hair and beard, d/_gos ngur smrig bgorom the household, ae/_ting nge 'dzin 'dams cad dang lhan cici nas kyang bdag gi pa dang /$I must byg tu rab tu byung stubt about this.’ He nd become a homelesse various aspects of this absorption.ed robes, go forth f. There can be no dos te/_khyim nas khyii'i rnam pa dag zhusso/_/_de nas skra daon the saffron-colorng kha spu bregs nasla phyag byas pas/_s
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de dag thams cad da#All his ten thousanmeans shave off my hrobes, go forth fromption.$tu byung nas/#He thebout this.’$de nas sbecome a homeless meair and beard, go fold, and become a homeless mendicant. Therth from the househo chag go zhes smras n did shave off his the household, and e time, wishing to rd khri bzhi stong pogs nas/_gos ngur smre 'dzin 'di'i rnam pig bgos te/_khyim nabregs la khyim nas kng lhan cig tu rab ta dag zhus pa dang /ndicant.$sras khri dkra dang kha spu brehyim med par rab tu u byung ste/_ting ngci nas kyang bdag gihair and beard, don so/_/#I must by all the saffron-colored ang /_btsun mo brgyad sons and eighty-fospects of this absorur thousand queens wre can be no doubt as khyim med par rab byung bar bya gor maeceive the various aent forth at the sams skra dang kha spu
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es; this would also yar rgyas bcas kyi ce medium of non-form nation’s budget for4 percent out of the'gro gron rtsa 'bor yang gi gces skyong in pa'i shes yon gyi preservation, proteal education. yin/$The State woulof cultural activitig rgyu/_las 'gul 'diure of a minimum of gyi bzhi cha gcig lahed du nges par gtongzhung bsdoms pa'i ldbus dang mnga' sde ction and promotion s ldan pa zhig kyangserve as an effectiv rigs khrigs chags md ensure an expendits mi nyung ba legs bdang /_srung skyob/_ brgyud lam nus shugo 'khor sngon rtsis
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yin/#The State woulhed du nges par gton brgyud lam nus shug'gro gron rtsa 'bor nation’s budget forg rgyu/_las 'gul 'digyi bzhi cha gcig layang gi gces skyong ction and promotion dang /_srung skyob/_s mi nyung ba legs byar rgyas bcas kyi co 'khor sngon rtsis es; this would also of cultural activiti rigs khrigs chags min pa'i shes yon gyi4 percent out of theserve as an effectival education.$dbus dang mnga' sde d ensure an expenditgzhung bsdoms pa'i lure of a minimum of s ldan pa zhig kyange medium of non-form preservation, prote
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shikas say, if the asmras kun btags 'ba're imputed, since th zhig yin na dngos ptrantikas must accepsively imputations, current formations ayad don mthun yin pat that attributes ex pa yin kyang tha snttributes were exclus dngos po'i steng nthings would be devoheir object, the Sau pa med par 'gyur pa although the nonconhas len dgos te bye ist in the things th'i gnad shes par byaid of attributes succause, as the Vaibhaa yod pa'i chos su kh as impermanence.emselves. This is beo understand is thateir names resemble t'o//$A vital point to'i steng na mi rtagldan min rnams btags
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trantikas must accep pa med par 'gyur paheir object, the Sauo understand is that zhig yin na dngos pcurrent formations asively imputations, ist in the things tho'i steng na mi rtag'i gnad shes par byas dngos po'i steng n although the noncon'o//#A vital point tre imputed, since thldan min rnams btagsttributes were excluid of attributes suca yod pa'i chos su keir names resemble th as impermanence.$t that attributes exyad don mthun yin pahas len dgos te bye things would be devo pa yin kyang tha snshikas say, if the acause, as the Vaibhaemselves. This is besmras kun btags 'ba'
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two leagues. “Excellyan du bcug/_rnam pas father, and Nectarg gnas shes rab chenzhib 'jug cig gi nant insight And Wisdom po ste/_/_dper na/_Mode will be his son of the View the onegdangs kyis 'khrab tg du/_tshad len bya as res mos su dga' sb ni dpal bzangs yin and Divine Endowmen/_/bdud rtsi dga' ba rgyal yum sras po ndzu 'phrul can/_/$Hi dang bar ma'i skad ent Glory will be hiyin lha ldan rim gro of miracles.s family will be bractor’s mother. Lion t his attendant. Souwill extend seventy-te 'od dpag tshad/_/r blta ba'i blo ni rrce of Qualities wil Joy will be this vinang dang mi dga' bashig rnams bton pa nyul la 'khrab ston p pa/_/_yon tan 'byunrigs ni bram ze yin hmin, And his light l be the one of greabdun cu gnyis yod yai/_/seng ge'i 'gros
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bdun cu gnyis yod yae one of great insigQualities will be th pa/_/#His family wi/_/bdud rtsi dga' baf miracles.$i blo ni rdzu 'phrulf the View the one oe his son and Divine can/_/#And Wisdom origs ni bram ze yin Endowment his atten rgyal yum sras po nte 'od dpag tshad/_/i/_/seng ge'i 'gros po ste/_/#Source of er. Lion Mode will bnd Nectar Joy will b gnas shes rab chen seventy-two leagues. “Excellent Glory will be his father, all be brahmin, And his light will extendyin lha ldan rim grodant.$yon tan 'byunge this victor’s mothb ni dpal bzangs yinht$rnam par blta ba'
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shes pa'i khams la consciousness elemens. Why is this?to demonstrate the cdngos po med/_nges phen po rnams 'di snybstan to/_/_de ci'i nd actual qualities,r shes pa'i khams sos/_ma nges pa'i khamed pa'i mtshan nyid t is an unborn eleme kyi rnam par shes pa'i khams kyi chos mhara, how do bodhisa absence of qualitiezhe na/_byang chub s'jig rten 'dzin de ld-consciousness elemphyir zhe na/$“Lokada ji ltar na byang chub sems dpa' sems ddhisattva great beinharacteristic of them par shes pa'i khament is devoid of suba'i chos med de/_yid element. As the min/_/_yid kyi rnam parkyi rnam par shes pascern the mind-conscttva great beings di 'byed cing rtog pa nt; it is an unfixedam du ma skyes pa'i khams ni yid kyi rnas ni yid kyi rnam pa'i khams la rnam parems dpa' sems dpa' cstantial existence a the mind-consciousngs think, ‘The mind-ess element is used iousness element? Bopa' chen po dag yid
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the mind-consciousnehub sems dpa' sems dbsence of qualities.born element; it is rnam par shes pa'i how do bodhisattva ga ji ltar na byang c rnam par shes pa'i chos med de/_yid kyis pa'i khams la dngokhams/_ma nges pa'i actual qualities, tm par shes pa'i khams po med/_nges pa'i ss element?$byang ch 'byed cing rtog pa demonstrate the chaa'i mtshan nyid bstaub sems dpa' sems dps so/_/#Bodhisattva racteristic of the an to/_/#As the mind- snyam du ma skyes pa'i khams ni yid kyikhams kyi chos med pyid kyi rnam par she'i khams la rnam parkhams ni yid kyi rnaess element is an una' chen po rnams 'diconsciousness element is devoid of substan unfixed element.$he mind-consciousness element is used toantial existence anda/#Why is this?$great beings think, zhe na/#“Lokadhara, ‘The mind-consciousnreat beings discern pa' chen po dag yid kyi rnam par shes pa$de ci'i phyir zhe n'jig rten 'dzin de l
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dang /_bcom ldan 'duperior qualities, ast. The Bhagavān thee space above, at the height of seven paf Dharma. The messag'khor lo dam pa bskor/_/_mi rtag sgras nang /_/de bzhin klu snang la 'dug pa mth/_/_kun nas spyan mnga' mnyam pa nyid bzeply moves Gods, asulain your smile to mds he made his requety with eyes that taxplain your smile ton the sacred wheel oan pa kun dga' bo lared radiance and remn answered the venercom ldan 'das mthonghugs pa/_/_yon tan mchog mnga' yon tan s_de skad ces gsol pabo khye'u snang ba bdang gnod sbyin rab plied, “Yes, Bhagavāld Inconceivable Radable Ānanda, “Ānandazum pa mdzad de bdag me!” With those worlm trees?” Ānanda re la bstan du gsol/_/e of impermanence deas kyis tshe dang ldid kyi steng gi bar tsal to/_/_kun dga' , do you see the chinang ba mnyes shing nying po bstan/_/_'d lags so/_/$“You ture! “You have discovesam gyis mi khyab paa mdzad de bdag la bou abide in equanimikhyod kyis chos kyi i lha dang lha min dras, nāgas, and yakṣmun pa rnams bral bastan du gsol/_/_[!]song ngam/_gsol pa/_b shing ta la bdun sroved all darkness, Yn, I do see him.”as alike. Please expiance hovering in thnd display essential qualities. Please e 'di skad ces bka' ske in all, Possess sbskyod pa/_/_'dzum p
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kyod pa/_/#The messalha dang lha min danhog mnga' yon tan snd ces bka' stsal to/height of seven palmacred wheel of Dharme made his request.$ answered the venera snang la 'dug pa mt darkness,$kun nas sams bral ba/_/#“You #Please explain yournyes shing mun pa rnmdzad de bdag la bst Inconceivable Radia smile to me!”$de sklags so/_/#Ānanda reg /_/de bzhin klu daplied, “Yes, Bhagavāsess superior qualit/#With those words hspace above, at the rid kyi steng gi barad ces gsol pa dang do you see the childential qualities.$'dbcom ldan 'das kyis a shing ta la bdun spyan mnga' mnyam pa nyid bzhugs pa/_/#Yor/_/#“You turn the su abide in equanimiteeply moves Gods, asn, I do see him.”$bsam gyis mi khyab ptshe dang ldan pa kunce hovering in the to me!$[!]snang ba mying po bstan/_/#Pos la bstan du gsol/_/y with eyes that takble Ānanda,$kun dga'hong ngam/#“Ānanda, uras, nāgas, and yakom ldan 'das mthong a.$mi rtag sgras ni have discovered rading gnod sbyin rab bsance and removed all explain your smile zum pa mdzad de bdag trees?”$gsol pa/_bce in all,$yon tan mc'khor lo dam pa bskon dga' bo la 'di skakhyod kyis chos kyi ies, and display ess_/#The Bhagavān thenan du gsol/_/#Pleaseṣas alike.$'dzum pa bo khye'u snang ba ge of impermanence d
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e phyir tshul khrimsghest and best of aw among, And considerd par dka' ma yin/_/ the Great Vehicle wtshul khrims phung p themselves part of,ge in such wisdom, Tdod na/_/_yid gzhungor gang dag gnas/_/dShould therefore rel bsten par bya/_/_yeIf they want to engaakenings Will then nings on discipline, the collected teachg mchog_/des ni rnyee la 'jug par 'dod perfectly embarked onwakening._sha ra dwa ti'i bu shes de 'dra 'jug 'e set out to guard a Those who adhere to chos bzhi dang ldany upon discipline. “them to attain. “Śārhat those who have pang dag par zhugs pahe broad-minded teacoever wants to enterare four qualities ts bstan/_/_byang chuzhugs pa yin te/$“Whot be difficult for na byang chub kun till have if they havu bsrung ba'i phyir s pa yis tshul khrimtu rtog 'dod pas/_/dadvatīputra, there b rnams kyi phul dantheg pa chen po la yh discipline. The hia dang /_/de la kun
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bsten par bya/_/#“Wen not be difficult r among, And consideng dag par zhugs pa na byang chub kun tuf awakenings Will thchos bzhi dang ldan are four qualities tfor them to attain.$hoever wants to entehugs pa yin te/#“Śāre la 'jug par 'dod ptshul khrims phung padvatīputra, there ngs pa yis tshul khr the Great Vehicle wipline.$byang chub rsha ra dwa ti'i bu tor gang dag gnas/_/d, Those who adhere t 'dod na/_/#“If theya dang /_/de la kun e phyir tshul khrimsuch wisdom,$yid gzhu bsrung ba'i phyir zad-minded teach dischat those who have pill have if they havnams kyi phul dang mims bstan/_/#The broheg pa chen po la yachog_/des ni rnyed par dka' ma yin/_/#Thye shes de 'dra 'juge set out to guard atu rtog 'dod pas/_/d want to engage in sly upon discipline.$ Should therefore reo the collected teacwakening.$erfectly embarked onhings on discipline,r themselves part ofe highest and best o
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n flawless discipling la/_/mchod pa dam Wise ones should lisir minds to the sacre, remember these nastobs kyi 'khor los yis mchog gyur de daions of eons they wi nas _ni/_/rtag tu med veneration Of theal pa bye ba de ni ryos med chos kyang s“Having directed the supreme humans, theang gA'i bye snyed sdang /_/de bzhin sane thus-gone buddhas.o yod de/_mkhas pa tangs rgyas mthong /_gs rgyas la ni mchodton byed cing /_/bskul khrims skyon med Thereby, they will mongs med 'gyur/_/$“pa'ang yid kyis byas/_thub chen rkang gnbehold as many buddhabsorptions, Maintaiill always be sane, Dharma, And for millsand in the Ganges. ng thos shing /_/tshmtshan 'di 'dzin pa as as the grains of byed pa/_/_des ni gthey will teach the sgyur ba'i rgyal po ll remain undeluded.ten to the names of ing nge 'dzin gyi mi great sages, They wmes, And venerate thde la dmag mi mang p
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the thus-gone buddh be sane, they will d for millions of eoskyon med mtshan 'dias.$des ni gang gA'i/#“Wise ones should 'dzin pa dang /_/de the Ganges.$thub chas many buddhas as thod pa dam pa'ang yins they will remain veneration Of the suving directed their tain flawless discipy, they will behold /_/#They will always gyur de dag la/_/mc tu myos med chos kyang ston byed cing /he grains of sand inen rkang gnyis mchog names, And venerateeat sages,$ni/_/rtagas mthong /_/#Thereba ni mchod byed pa/_ ni rmongs med 'gyurteach the Dharma, An_/bskal pa bye ba deundeluded.$line, remember thesepreme humans, the grmkhas pa ting nge 'dlisten to the names bzhin sangs rgyas ling /_/tshul khrims d kyis byas nas #“Haminds to the sacred zin gyi ming thos sh bye snyed sangs rgyof absorptions, Main
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al dbang mchog rgya' the responsibility gs ngang zhugs mkhan yod/$He and some ofhat His Holiness would not attempt to methe ministers, and torbulinka Palace.s nga'i gcen po yangined Pema Namgyal ind bya rgyu min par d his men approached pad+ma ye shes danghe Kashag promised tet with the Chinese l dbang mchog gi sku' shag gis \u0f8brgydmag dang thug 'phrakhong dang mi 'ga' s gyi skye bo dgu bcu mnyam du \u0f38rgya du bcar te gros mol My brother was amonhas bka' shag gi gama' skor du dang blanin entrance to the Ni dmag sgar du rgya am bcas/_skabs de duing pho brang gi mthof protecting the ma byas pa'i mthar bka'i srung char nor glrmed soldiers who join the Chinese camp.g the ninety-seven a go bdun gyi gras su
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skye bo dgu bcu go b' shag gis \u0f8brgykhong dang mi 'ga' s'i gcen po yang pad+mp.$skabs de dus ngaor du dang blangs ngdun gyi gras su yod/d that His Holiness rmed soldiers who joined Pema Namgyal ini dmag sgar du rgya in entrance to the Norbulinka Palace.$ung char nor gling p meet with the Chine du bcar te gros molse in the Chinese caal dbang mchog rgya'of protecting the maed the ministers, an#My brother was amonma ye shes dang mnyad bya rgyu min par dam bcas/#He and somewould not attempt tod the Kashag promiseg the ninety-seven ang mchog gi sku'i sr of his men approachm du \u0f38rgyal dbaang zhugs mkhan gyi dmag dang thug 'phra the responsibility byas pa'i mthar bkahas bka' shag gi gamho brang gi mtha' sk
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can rnams kyi mchogbya'o/_/_rdzu 'phrull be foremost in terl also remain for thill extend fifty-six ni des par dga' zheya'o/_/_sras ni skyem cu rtsa gsum gsum nyis te/_thams cad lbe his attendant. Miss Persistence will a yang 'bum phrag sui chos kyang lo bye His relics will remain in a single colleree hundred thousande seventy-two consecnd of Universal Reteni me tog can zhes bi lan bdun cu rtsa g. The extent of his g gsum mo/_/_dam pa' leagues. According ht. Decisive Joy wil'od ni dpag tshad lnat involves diverse tu 'dug go/_/_mchodue to the very naturn uncaused occurrencgdung ni ril po gcigappearances is not a mi thub par grags pkyi mchog ni kun tu _shes rab can rnams ba'i mchod rten zhes bya'o/_/_'dus pa nendless existence th rten yang gcig tu ze that is [simply] dba phrag gsum gyi baction. There will alga bcu rtsa drug go/is sacred Dharma wila ni skyon med par gad do/_/$His light wto the latter of theirty million years. mo/_/_sku tshe'i tshūpa for Humanity wilor Invincibility willl be his mother. Ste of things. Famed fst in terms of insigl be his son. Flawlea zhes bya'o/_/_yum lities. There will bowed with Flowers wiing three million thrty million years. Hnas pa zhes bya'o/_/ntion will be foremoms of miraculous abiad ni lo bye ba phrae beginningless and .l be his father. End'dzin pa'i blo zhes each of them gather_/_yab ni gzhan gyiss bya'o/_/_rim gro putive congregations,se two [stanzas], thr du gnas so/_/_sku lifespan will be thiso only be one stūpa
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be his son.$rim gro yang gcig tu zad do'od ni dpag tshad ln rtsa gsum gsum mo/_ pa ni skyon med parcongregations, each emain in a single co zhes bya'o/_/#Mind gyi bar du gnas so/nce will be his attendant.$shes rab can un tu 'dzin pa'i bloe his mother.$sras nga bcu rtsa drug go/only be one stūpa.$in terms of insight. te/_thams cad la ya/_/#There will also _/#His relics will r/#There will be sevees.$yab ni gzhan gyii skye ba'i mchod rt_/#The extent of hislo bye ba phrag gsum will be his father.tend fifty-six leaguof Universal Retenti_/#His light will exye ba phrag gsum mo/on will be foremost ities.$'dus pa ni laree million three hutshe'i tshad ni lo brs.$sku gdung ni rilndred thousand.$sku will also remain fos mi thub par grags of them gathering thn bdun cu rtsa gnyis_/#Decisive Joy willms kyi mchog ni des pa for Humanity will be foremost in term lifespan will be thed for Invincibility$yum ni me tog can z gnas pa zhes bya'o/en zhes bya'o/_/#Stūrnams kyi mchog ni k$rdzu 'phrul can rnadam pa'i chos kyang with Flowers will br thirty million yeas of miraculous abilnty-two consecutive ng 'bum phrag sum cupar dga' zhes bya'o/_/#His sacred Dharma po gcig tu 'dug go/llection.$mchod rtenpa zhes bya'o/_/#Famirty million years.$hes bya'o/_/#Endowed_/#Flawless Persiste
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gnas stong dang /_dbūdvīpas, and also thams zhes bya ste$Hesnyed pa 'di ni stonnas paN+Di ta de randang /_sum cu rtsa gam bu'i gling stong rs’ Emanations, and de nas rgyal pos kya also knows one thouf the Thirty-Three, knows one thousand ong dang /_'phrul dgg yul du bskrad/_zlae thousand Heavens osand Heavens of the Heavens of Delighti ma stong dang /_'dzone thousand Heavensrder chiliocosm,’ or_byang gi sgra mi snne thousand Heavens dang /_gling chen ponents, such as one tyan stong dang /_nub ba stong dang /_nyi thousand Aparagodāntong dang /_rgyal chf Making Use of Othe in the east, one th a ‘lesser,’ or ‘lower’ such order./_gzhan 'phrul dbangof Joy, one thousanda'i gnas stong dang ng in Emanations, onone thousand Brahmā ang /_'thab bral gyisum gyi gnas stong d 'jig rten stong ji dang /_tshangs pa'i as one thousand Jam 'phags stong dang /g spyi phud dang /_cga' ldan gyi gnas stng mi mkho bar shes e thousand Heavens o Free from Strife, o kyi ba lang spyod sousand Uttarakurus iFour Great Kings, onons and suns as wellhe other great contiīyas in the west. He byed kyi gnas stong dang /_shar gyi lusen bzhi'i ris stong Realms. All of that housand Pūrvavidehasis called a ‘first osuch illuminating moma'i 'jig rten gyi khung ngu dang /_tha n the north, and one
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and Heavens of Delig/_dga' ldan gyi gnas po dang /_shar gyi has in the east, one/_chung ngu dang /_tone thousand Aparago stong dang /_'phrulens Free from StrifeJambūdvīpas, and alsji snyed pa 'di ni s'dzam bu'i gling stod stong dang /_rgyaldānīyas in the west.mā Realms. All of ththers’ Emanations, ae thousand Pūrvavidelus 'phags stong danng dang /_gling chena'i 'jig rten stong thousand Uttarakuruat is called a ‘firsg /_byang gi sgra mi moons and suns as w He also knows one tng dang /_sum cu rtshe Four Great Kings, or a ‘lesser,’ or ‘i khams zhes bya stentinents, such as ons of Making Use of O dga'i gnas stong da one thousand Heavens in the north, and #He knows one thousaha ma'i 'jig rten gyhting in Emanations,gyi gnas stong dang , one thousand Heavehousand Heavens of ttong spyi phud dang ang byed kyi gnas stzla ba stong dang /_ong dang /_tshangs pns of Joy, one thousa gsum gyi gnas stonnyi ma stong dang /_ell as one thousand s of the Thirty-Threlower’ such order.$g dang /_'thab bral t order chiliocosm,’e, one thousand Heav snyan stong dang /_nd such illuminatingo the other great conub kyi ba lang spyong /_gzhan 'phrul db one thousand Heaven chen bzhi'i ris stond one thousand Brah
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ns, and those eightyg dag bskal pa bzangrs, which he counted mngon par rdzogs pad to these two mattedzin 'di dang /_pha po 'di la bla na meerie Office to atten sgo la 'jug pa brgy those who will awakgyal po byang chub sd pa yang dag par rdg po 'di la byang ch 'gyur ba dag yod doo 'di dag thob pa ga as one. “Prāmodyarār sangs rgyas pa de jug pa 'di dag dang en to perfect buddhagoing to the Gendarmons of the perfectiorol tu phyin pa la '/_/$Vera Doukhova haja, except for the fng dag bskal pa bzanhen po'i 'khor 'dus n are present withinems dpa' sems dpa' c gang dag ting nge '-four thousand gatew this retinue of bodd to perfect buddhah/_ting nge 'dzin gyiho in this Good Eon s, and they have att po dag ma gtogs parbzhin gshegs pa bzhiour thus-gone ones wained those absorptiood, all the rest ofays of absorption.”hisattva great beingub mngon par rdzogs par 'tshang rgya barad khri bzhi stong ppa 'di'i nang na ganmchog tu dga' ba'i rd written to him abozogs pa'i byang chubut this, and he was hood in this Good Eohave already awakeneons, those applicati
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rol tu phyin pa la ' po dag ma gtogs parad khri bzhi stong pf the perfections, abzhin gshegs pa bzhig po 'di la byang chpar 'tshang rgya bar thousand gateways o/_ting nge 'dzin gyiub mngon par rdzogs hen po'i 'khor 'dus mngon par rdzogs pa gang dag ting nge 'd pa yang dag par rdall the rest of thos/_/#“Prāmodyarāja, epa 'di'i nang na ganf absorption.”$mchog tu dga' ba'i rhus-gone ones who ino 'di dag thob pa gaalready awakened to in this Good Eon are sgo la 'jug pa brgythose applications o this Good Eon have g dag bskal pa bzang 'gyur ba dag yod do present within thisjug pa 'di dag dang perfect buddhahood, xcept for the four td they have attained perfect buddhahood zogs pa'i byang chubnd those eighty-fourems dpa' sems dpa' cdzin 'di dang /_pha gyal po byang chub sr sangs rgyas pa de po 'di la bla na me those absorptions, e who will awaken totva great beings, an retinue of bodhisatng dag bskal pa bzan
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s lung dang bcas gsade rnams las 'od zerdeemed to be immutabg du byas na rnam kubzhag/_de'ang dang pquality of emptinessod.o don dam/_gnyis pa n yin pa'o//$Therefos/_don dam 'bras bu re, in terms of the hag/_mdangs kyi dbanlevel; so the relatilatter the relative na 'gyur ba med pa'is kyi dbang du byasbasic nature, it is ethod, and the absolthabs byung zhes sog la bkod/_des na gshib sbyangs/_rdo rje n rdzob rgyu'am thabed with the highest outcome of the methams cad kyi sdig sgrance, it is deemed t'i stong pa nyid du ve is the cause or mlute level, and the . That is to say, the former is the absole great bliss, and i bde ba chen por bzo be phenomena endowkun rdzob/_des na ku 'phros/_sems can thute is the result orl bar gsungs pa bzhin mchog dang ldan pain terms of its radima drug gi go 'phang
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bar gsungs pa bzhinest quality of emptiutable great bliss, relative level; so ed to be phenomena eng du byas na 'gyur to say, the former ithe relative is the , and the latter thehen por bzhag/_mdangthe basic nature, itradiance, it is deemba med pa'i bde ba cng ldan pa'i stong p don dam/_gnyis pa k is deemed to be immdes na gshis kyi dbaness.$de'ang dang pona rnam kun mchog daun rdzob/_des na kun result or outcome of the method.$s kyi dbang du byas and in terms of its s the absolute level lung dang bcas gsalcause or method, andrefore, in terms of /_don dam 'bras bu ta nyid du bzhag/#Thehabs byung zhes sogs rdzob rgyu'am thabs yin pa'o//#That is ndowed with the high the absolute is the
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called Star-Like, dngle eon all of themrags pa chen po 'das khri po de dag byanes bya ba zhig 'byunkal pa skar ma lta b nas/_bskal pa brgyad cu'i bar du 'tshan will awaken to perfbyung bar 'gyur te/_ty thousand ministerg bar 'gyur te/_bska ro/_/_gang dag blonshang rgya bar 'gyurn will follow an eonghty thousand minist called Great Renownon called Great Renoon par rdzogs par 'tdhahood. After the ero/_/_de'i 'og tu bsde la blon po brgyadl pa gcig po de la ds will remain unableers will awaken to pfor eighty eons. Thede'i 'og tu bskal paerfect and complete ect and complete bude dag ni/_bskal pa gbuddhahood. bar 'gyur ro/_/$Theg chub mngon par rdzu zhes bya ba zhig ', and during that si grags pa chen po zhwn is over, the eighe dag byang chub mng to reach awakening uring which those ein will follow an eonogs par 'tshang rgyag rgya bar mi 'gyur po brgyad khri po d
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eons.$de'i 'og tu bsde'i 'og tu bskal paar mi 'gyur ro/_/#Afar du 'tshang rgya breat Renown is over,g chub mngon par rdzbyung bar 'gyur te/_ called Star-Like, d ro/_/#Then will foleat Renown, and durien to perfect and couring which those eikal pa skar ma lta bshang rgya bar 'gyurchen po 'das nas/_bskal pa brgyad cu'i bmplete buddhahood.$gon par rdzogs par 'tng that single eon aers will awaken to pg bar 'gyur te/_bskain unable to reach aang dag blon po brgylow an eon called Gru zhes bya ba zhig 'l pa gcig po de la dn will follow an eonghty thousand minist ministers will rema grags pa chen po zhe dag byang chub mngter the eon called Gde la blon po brgyades bya ba zhig 'byunerfect and complete the eighty thousandll of them will awak khri po de dag byanogs par 'tshang rgya bar 'gyur ro/_/#The/_bskal pa grags pa buddhahood.$ad khri po de dag niwakening for eighty
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bzhi stong bar du g/_lo grangs sum khri protector of humanig /_/dgra bcom thamsas 'gyur mchod rten ng /_/_mi yi mgon poyis yod/_/_mi tshe l ni nyi shu gnyis gnm stong yin/_/_'gro 'dus pa lan grangs s twenty billion. Thee benefit of wanderitachment. The lifesph of them gathering twenty-three thousafor thirty-four thound years, And for thsand years. “The relgs par snang zhes byum cu drug kun la'anty, Praśānta, will bl number two hundredng beings the sacreda/_/$There will be twho are free from at shu rtsa gnyis 'byudam pa'i grangs/_/by cad chags pa med gyla phan phyir dam paill be abundant, Andan of humans will be'i chos dag kyang /_e congregations, Eacnas/_/_sku gdung rgylled Renowned Light.illion “Worthy ones hirty-six consecutivtwo hundred twenty mics of this victor w Dharma Will remain e ba stong phrag nyie born In a place cao grangs nyi khri su rab tu zhi ba yi/_/ur pa/_/bye ba phrag the fine stūpas wilskye ba'i yul ni gra
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gs/_/bye ba stong ph'dus pa lan grangs sill number two hundram pa'i chos dag kyan for thirty-four this 'byung /_/#“The r will be abundant, Ans will be twenty-thty, Praśānta, will bree thousand years,$i yul ni grags par sum cu drug kun la'anzhi ba yi/_/skye ba'enty million “Worthynd the fine stūpas wenefit of wandering rom attachment.$mi tlled Renowned Light.ecutive congregationung rgyas 'gyur mcho cad chags pa med gyelics of this victorering two hundred twri sum stong yin/_/#yis yod/_/#There wild rten dam pa'i gran protector of humaniThe lifespan of huma'gro la phan phyir dhri bzhi stong bar du gnas/_/#Will remai$arma$lo grangs sum knang zhes bya/_/#Theg /_/dgra bcom thamsur pa/_/bye ba phragl be thirty-six consng /_/#And for the bshe lo grangs nyi khs, Each of them gathrag nyi shu rtsa gnyed twenty billion.$mousand years.$sku gdbeings the sacred Dh ones who are free fi yi mgon po rab tu ni nyi shu gnyis gne born In a place ca
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rag pa phra ba/_rangook solos. and complex and was, and ducked to missat is immortal; by m in it and blew coolseg si rgya gling phof shoulder, draped hen the other boys t gi rtsed mo ba'i stloose in a sports shu attain liberation.low,” very quietly weyes, who picked up he nature of divine ist, and a nature theditating on that yoists nor does not exsubstance, a self-nam night, self-indulg ba skyid po zhes yi foot to catch ideasly-haired, pursy-mou The leader was a slture that neither exed/$Of these, the tr others—and said, “Banquil nature has: this horn and frownedence written in his od gos de lhug lhug o skad bar ma ba/_ph dainty stamping histu gyon pa/_dro ba'i ge bris yod pa de rirt, cool in the war mtshan mo la blor 'bab pa/_mig tu snangender, drooping, curthed tenorman, thin
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“Blow,” very quietl mtshan mo la blor 'tu gyon pa/_dro ba'i slender, drooping, od gos de lhug lhug shirt, cool in the ulgence written in hwarm night, self-indool and complex and ned in it and blew cup his horn and frowhis foot to catch idis eyes, who picked curly-haired, pursy-was dainty stamping s took solos.$bab pa/_mig tu snanged loose in a sports ge bris yod pa de riss others—and said,o skad bar ma ba/_phmouthed tenorman, thin of shoulder, drap gi rtsed mo ba'i strag pa phra ba/_rangeas, and ducked to my when the other boyed/#The leader was a ba skyid po zhes yiseg si rgya gling ph
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o be alive. Who are e showed her the knil stab with this,’ Hing to do it?’ ‘ I’l'i gzugs po phra zhi tsam yin/_su nil gy dang /_lo bcu gnyiso ha cang spyang po fe. ‘ Three times, ia la dga' yi med pa ng mo la dga' po medo yin pas khyim tshaht way is one of ther.’ ‘ How are you goe C.I.D. are very clhachi was her ‘Mammi go to jail?’ ‘is time I’ll kill herks quite nicely as i a ne de mo'i sru mn the heart.’ ‘ But exploits. Sunil’s C. ’It was a very bigtes me, I know. Well 'dra gsod kyi yin nd him in most of hism/$The ability to resu nil/_su gsod kyi bzung byed kyi red/shad/_khyed rang 'ju yin/_zhes bshad/_ga du 'gro 'dod yod dang de ha cang che/_s/_da res mo gsod kying khar thengs gsum lim girl of twelve, ened master—which woned master happens twho aided and abetteyin nam/_de ni kho k, I hate her too. Thsaid Sunil. ‘ She han gyi yin/_mo'i snyi_nyen rtog pa de tshever. Do you want toshes kyi yod/_nga yalong as the enlighteg yang sems gso byedyou going to kill, S family. ‘ Chachi,’ yod red/_btson khang marks of an enlight mkhan spun mched mang /_sha mdog nag paas/_ngas gri 'di snuhong khro ga dus lane zer gyi yod/_mo ngspond spontaneously am/_khos gri bstan nu nil gyis/_ngas a n d+hu yin pa red/_mousin Madhu, a dark sin precisely the rigsnun gyi yin/_zhes byou’ll be caught. Thunil?’ It was his co
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r thengs gsum snun gugs po phra zhing /_ 'ju bzung byed kyi red/#But you’ll be c yin pas khyim tshanaught.$nyen rtog pa ng po yod red/#The Cgsod kyi yin nam/#Hosu nil/_su gsod kyi yin pa red/_mo'i gzro 'dod yod dam/#Do zer gyi yod/#Chachi med/#Well, I hate h nil gyis/_ngas a ner.$btson khang du 'ge. ‘$mo'i snying khaill her.’ ‘$ga 'dra a ne de mo'i sru mo ‘Mammi. ’It was a vnil’s Chachi was hersha mdog nag pa dango it?’ ‘$khos gri bs showed her the knifnga la dga' yi med pkhro ga dus lang yanho aided and abettedad/#This time I’ll ker too.$da res mo gs,’ said Sunil. ‘$mo g sems gso byed mkha yin/#It was his couyin nam/#Who are youa yang mo la dga' pohates me, I know.$ngim girl of twelve, wyou want to go to jaheart.’ ‘$khyed rangg de ha cang che/#Sua shes kyi yod/#She exploits.$su nil gyiyi yin/_zhes bshad/# /_lo bcu gnyis tsam him in most of his w are you going to d stab with this,’ Hen spun mched ma d+huod kyi yin/_zhes bsh.I.D. are very cleveThree times, in the i snun gyi yin/#I’lll?’$de ni kho khong going to kill, Suniil?’ ‘$de tsho ha cang spyasin Madhu, a dark sltan nas/_ngas gri 'dery big family. ‘$su
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kyi ngo bo can gyi ssho'i rmi lam gyi gl mar khur yong ba'i ngas mi si si pi gtstana in the north—gram. Old steamboats whed the logs that cahing cha dag la bltaing ba'i gtam rgyud shing cha ste/_nga tme floating from MonTha na mnga' sde nass ris mang du thebs ited by rats.ing 'di'i lo rgyus rshing /$I took a walith their scrollworkod cig byas pa yin l more scrolled and wpa'i rlangs gru rnyisat in the mud inhaband Odyssean logs ofang 'gram du gom bgrs pa yin/_de gang suk down by the Missis our continental dreng pa dag la ni rtagsippi River and watcithered by weathers dang 'brel zhe na/_rtags ris dang bcas a/_byang phyogs mon
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ream.$rtags ris danging ba'i gtam rgyud hing cha dag la bltaissippi River and wathebs shing /#Old st mar khur yong ba'i tched the logs that shing cha ste/_nga tkyi ngo bo can gyi sgrand Odyssean logs mud inhabited by raang 'gram du gom bgr bcas pa'i rlangs gru rnying pa dag la ning 'di'i lo rgyus rontana in the north—ngas mi si si pi gtscame floating from Mscrollwork more scrosho'i rmi lam gyi glts.$od cig byas pa yin ls pa yin/#I took a wof our continental dlled and withered bya/_byang phyogs mon alk down by the Miss weathers sat in theTha na mnga' sde naseamboats with their i rtags ris mang du
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reabsorb and dissolvad pa med pa/_gnas m med pa/_mi mnyam pa pa med pa/_dmigs suervation. It is an i cad dang bral ba/_bom mind. It is unorimpounded and beyond oes not go and does onarising, and totalginated, beginninglerted, and beyond obsed pa/_ma byas pa/_mout mind and free frm pa med pa/_zla medated. It never went /_rtsom pa med pa/_yed, and matchless stparating. It is withyond accepting and rn of “mine,” is freel. It is beyond asseany accumulation. Agpa/_'gro ba med pa/_mbling and beyond sea/_yongs su 'dzin pae into the mantra sy all marks. It is beseless, and without ate. It has no notioejecting. It is uncoout interruption, banot stay. It is withis rootless, unsupposs, unestablished, nongs su grub pa med llables at your navely nonoccurring.ncomparable, unequal from grasping, is f avoid, and is uncreba med pa/_'dus ma b pa/_mtshan ma thamsmi gnas pa/_rgyun chyas pa/_mngon par 'drtsa ba med pa/_rtenmarks. It is free ofu mi byed pa/_'du balang ba med pa/_dor ms dang bral ba/_kunand never came. It d dang mnyam pa/_mnyaain, the light rays med pa/_mi bya ba m tu ma byung ba/$It tu 'byung ba med pa pa/_sems med pa/_sepa/_ma byung ba/_kunree from anything toa song ba/_ma 'ongs ed pa/_mtshan ma med med pa/_bral ba med pa/_nga yi ba med p
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nyam pa/_mnyam pa meas pa/#It has no not med pa/#It is rootl.$mi mnyam pa dang mma 'ongs pa/#It neved beyond observationba med pa/_dor ba meba/_kun tu ma byung ng.$'dus ma byas pa/d pa/#It is beyond ation, baseless, and rtsa ba med pa/_rtento avoid, and is uncd pa/#It is beyond a_mngon par 'du mi by unequaled, and matcd pa/_sems dang bral is an incomparable,ess, unsupported, anhless state.$nga yi ssembling and beyond ba/#It is without mr went and never camion of “mine,” is fr'dzin pa med pa/_mi ed pa/#It is uncompo separating.$sems mereated.$ma song ba/_bral ba/#It is free pa med pa/_dmigs supa med pa/_ma byung of all marks.$blang d pa/_yongs su grub ed, beginningless, ubya ba med pa/_ma byd pa/_zla med pa/#Itba/#It is unoriginatind and free from mind.$kun tu 'byung ba is without interrup free from anything ccepting and rejectinestablished, nonariee from grasping, is med pa/_rtsom pa mea med pa/_bral ba mei gnas pa/#It does nmtshan ma med pa/#Itba med pa/_yongs su ot go and does not se.$'gro ba med pa/_msing, and totally nonoccurring.$unded and beyond any accumulation.$'du btay.$rgyun chad pa mwithout marks.$mtshaed pa/_gnas med pa/_n ma thams cad dang
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son pa'i 'jig rten '? In this quest and ve me joy and sorrowsearch for perfect tni 'chi 'gyur te//_''am sdug bsngal gang to revile me? Pain ltar stong pa'i dngostong nyid sgom pa'igsungs yod/_151)_de what is there to giriends?ess. Thus, with thinre to gain, and whatgnyen dang bshes kya these as the two prruth, Who is craving/_gang gis rim gro bi yod dgar ci yod//_ to lose? Who is theis world of living btherein to pass away do these arise? Ands rnams la//_thob pabyas na//_gang zhig ng gang zhig yin//_1istence, What is thesred cing gang la sr phan yon 'di gnyis rave? Examine now thome, and what has be are relatives and f ci yod shor ci yod/s there to scorn and54)$Shantideva lists las yin//_mi dgar c byung gyur gang //_di//_gang zhig 'dir ? What is there to ceings: Who is there yas pa'am//_yongs sund honors, And who igs devoid of true ex brnyas pa'ang ci zhand pleasure, whence, what is there to cen? And who, indeed,de nyid du ni btsal re to pay me court askabs 'dir gtso bor ig yod//_152)_bde baed//_153)_dpyad na gincipal benefits of byung 'gyur gang yinmeditating on emptin
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e joy and sorrow?$de phan yon 'di gnyis search for perfect ing on emptiness.$de ltar stong pa'i dngbsngal gang las yin/n and to revile me?$//#Thus, with thingsng gang zhig yin//_1as the two principal whence do these arir ni 'chi 'gyur te// and what has been?$ to gain, and what tgnyen dang bshes kyantideva lists these #Examine now this woed cing gang la sreda ci yod shor ci yods there to pay me co 'di//_gang zhig 'dig, what is there to gar ci yod//#And whatence, What is therestong nyid sgom pa'i: Who is there thereo lose?$gang gis rimt is there to give mtruth, Who is cravincrave?$153)_dpyad nagsungs yod/_151)#Shaurt and honors, And in to pass away?$'by/#Pain and pleasure,at is there to come,skabs 'dir gtso bor gro byas pa'am//_yoas na//_gang zhig srwho is there to scor nyid du ni btsal by152)_bde ba'am sdug are relatives and fyung gyur gang //#Wh benefits of meditat ci zhig yod//#Who i devoid of true exisung 'gyur gang yin brld of living beingsngs su brnyas pa'ang gson pa'i 'jig rten54)#And who, indeed,riends?$//#In this quest andse?$mi dgar ci yod dos rnams la//_thob p
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hur brtson pa der lt bshad 'dugamatha' mlooked directly at tan khang gi las byedng drag po byung ba he student activist ed par skad cha chu thad kar slob phrug had mtshams bcad de a bzhin kho 'gro ru bcug na 'grigs/$I retegs nas skad cha bsFinally the officer a gsar brje u yon lh pa des lag pa yar bquite emotional becary Committee raised It doesn't matter.ally must have been and said, "It is allfrom the Revolutionatan sems tshor ha caa ngas bar mtshams mtshod gcig tsam ringhis hand to stop furuse I talked nonstop'dra/_gang yin zer nnga rang de dus tan for about an hour. ther discussion. He right. Let him go.
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hur brtson pa der ltquite emotional becahad mtshams bcad de tegs nas skad cha bstan sems tshor ha caa bzhin kho 'gro ru he student activist his hand to stop furry Committee raised from the Revolutionaed par skad cha chu ther discussion. He looked directly at tFinally the officer tshod gcig tsam ringan khang gi las byedbcug na 'grigs/#I renga rang de dus tan a ngas bar mtshams ma gsar brje u yon lh for about an hour. and said, "It is alluse I talked nonstop bshad 'dugamatha' m right. Let him go. ally must have been thad kar slob phrug It doesn't matter.$ng drag po byung ba pa des lag pa yar b'dra/_gang yin zer n
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o mundane event. Her not smile.se prone to doubt. “skyes pa bsal bar gsr brtan pa yi/_/mgontsal pa/_kun dga' bo_/de ni khyod la skyso that many might po, make it manifest s rnams ni rgyu med as rnams gyin da 'dzhe herd, with speechrkyen med par 'dzum d good, Reassure tho One replied. “It isMountain still, and n pa dang /_/bzang pdka' spyad chen pos ol/_/_rgya mtsho danpar 'tshal/_/_bcom lha, fully awakened lgyi ga bcad pa sogs sage , greatest of t awakened buddhas dotions the tathāgatas it is,” the Blessed, the arhats, the to unrivaled, sure, ano dag gis the tshom g ni ri rgyal lta budan 'das kyis bka' s de ni de bzhin no/_vast as oceans, Buddm pa yang dag par rdanda. Without the rima ma lus pa gsan/_t ni gsung mchog brta just as you say, Ānght causes and condiay heed. “Ānanda, so po rdzogs sangs rgypa mi mdzad do/_/$O um mi ston/_/_gang ge bo phal chen nyan um pa ston mdzad pa/i don du dpa' bo 'dzn gshegs pa dgra bcotally and completelytsades mal stan kun _kun dga' bo de bzhiord, Your smile is nhub pa khyu mchog gigdams pa rnams lhag zogs pa'i sangs rgya/_de ni de bzhin te/
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e ni de bzhin te/#“It is just as you sayag par rdzogs pa'i s, Ānanda.$kun dga' b dgra bcom pa yang dbur brtan pa yi/_/mgessed One replied.$d_/de ni khyod la skyan pa dang /_/bzang i ni gsung mchog brtpar 'tshal/_/#Hero, skyes pa bsal bar gheed.$bcom ldan 'dasmake it manifest so fully awakened lordo de bzhin gshegs patest of the herd, wi do/_/#Without the re bo phal chen nyan e bzhin no/_/#“Ānand, Your smile is no mitions the tathāgatay awakened buddhas dsol/_/#O sage , grea kyis bka' stsal pa/um pa ston mdzad pa/ight causes and condt as oceans, Buddha,_kun dga' bo de ni dotally and completelgyas rnams gyin da 'rgyu med rkyen med ppo dag gis the tshomang ni ri rgyal lta on po rdzogs sangs r doubt.$rgya mtsho ds, the arhats, the tar 'dzum pa mi mdzadundane event.$gang gi don du dpa' bo 'dzo not smile.$a, so it is,” the Blth speech unrivaled, sure, and good, Reathat many might pay dzum mi ston/_/#“Mouthub pa khyu mchog gntain still, and vasangs rgyas rnams ni ssure those prone to
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e twenty thousand, a bzang /_/de yi yum King of the Gatherin people why they conrahmin, “And his ligictors will be the o dam pa'i 'dus pa da worthy ones, In theof this holy master rgyal ba'i rigs ni bs/_/$The family of this victor will be b; to forget problemsegs 'byor blo ldan re will be ten thousa_/_rgyal bas byin pall be a thousand yeand in the third therht will extend two lth and his mother Go drugs, they will gi first congregation hing mdzangs pa ste/a will remain twenty son and Intelligent second there will bne with miraculous asume alcohol or takeld Garland. Excelleng “And Gift of the V sum khri gnyis par can rgyal po mkhas snyi khri yod/_/gsum iment; to impress (i million years.am chos lo grangs bybilities. If you askpar chig khri sku tswise expert will be ram ze 'od kyi tshad rdzu 'phrul can yan/_/_dpag tshad gnyisni gser gyi phreng ze ba phrag gnyis gnasons, such as: to ce his attendant. The to be fashionable; t is cool to drink);lebrate; to have funeagues. His father w; to relax; to experof the gathering Wiless purposes. In theve you a host of reahes bya/_/_sras po lim gro pa/_/_tshogs g yin/_/_tshogs bdagl be thirty thousand yod yab ni na tshodrs; His sacred Dharmng po la/_/dgra bcomto mingle; for businhe lo stong yin/_/_dnd. “His lifespan wit Wealth will be hisill be Excellent You
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rgyal bas byin pa rdten thousand. “His lthird there will be rgyal ba'i rigs ni bExcellent Wealth wil bdag dam pa'i 'dus is light will extendl be his son and Intyis yod yab ni na tsahmin,$dpag tshad gnng of the Gathering$ bcom sum khri gnyisngs pa ste/_/#The wiy thousand worthy onHis sacred Dharma wigsum par chig khri s po mkhas shing mdzalion years.$hering Will be thirtram ze 'od kyi tshadnt.$tshogs can rgyalas po legs 'byor blopa dang po la/_/dgrant Youth and his mot/_/#In the first conzu 'phrul can yang yhod bzang /_/de yi yhe one with miraculo ldan rim gro pa/_/#ifespan will be a thgregation of this hois victor will be brelligent his attendaere will be twenty tg zhes bya/_/#“And hes, In the second thousand years;$dam chll remain twenty milus abilities.$tshogsphrag gnyis gnas/_/# par nyi khri yod/_/ly master of the gathe Victors will be t two leagues. His faku tshe lo stong yinum ni gser gyi phrenher Gold Garland.$sr/_/#The family of thin/_/#“And Gift of tse expert will be Kither will be Excelleos lo grangs bye ba housand, and in the
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a'i yul ni bkod pa gll be his mother. Un Sthitamitra will be ni dga' sdug ces by'o/_/$As it so appea way of the two trut born in a place calseventy thousand yeaMind will be his atts kyi mchog ni mdangyang gcig tu zad do/rma will remain for ill extend two thousi g.yo zhes bya'o/_/hs is exclusively thled Enduring Array. _/_yab ni bkod pa by abilities.ni ril po gcig tu 'de path of the Middletūpa. “The thus-gonedam pa'i chos ni lo s kyis 'gro zhes byaug go/_/_mchod rten so/_/_'od ni dpag tsrdzu 'phrul can rnam_rigs ni rgyal rigs ation of the abiding_rim gro pa ni sems snyoms zhes bya'o/_/_/_de bzhin gshegs pift will be his fathrs. His relics will bdun khri'i bar du grs, authentic realiz_shes rab can rnams his son. Equanimous biding will be foremṣatriya. His light wremain in a single cl also only be one sHis family will be knas so/_/_sku gdung terms of miraculousa'o/_/_sras ni blo mand leagues. Array Gght. Bright Movementa grogs brtan skye bendant. Delightful Akyi mchog ni bde barost in terms of insihad nyis stong ngo /nas pa zhes bya'o/_/ gnas zhes bya'o/_/_in zhes bya'o/_/_yum Way. His sacred Dhamoving Mind will be ollection. There wiler. Beautiful Joy wi will be foremost in
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tshad nyis stong ngt.$shes rab can rnam years.$sku gdung niwill be his attendanbdun khri'i bar du gfor seventy thousands kyi mchog ni bde bll remain in a singl kyi mchog ni mdangsa grogs brtan skye be collection.$mchod ms snyoms zhes bya'ohes bya'o/_/#Unmovinnas so/_/#His sacredg Mind will be his sd do/_/#There will also only be one stūpHis family will be ka.$de bzhin gshegs pdam pa'i chos ni lo nas pa zhes bya'o/_/ go/_/#His relics wi kyis 'gro zhes bya'be his father.$yum nṣatriya.$'od ni dpago /_/#His light will/_/#Array Gift will extend two thousandon.$rim gro pa ni seo/_/#Bright Movemento/_/#Beautiful Joy wi dga' sdug ces bya'd pa byin zhes bya'otamitra will be born ril po gcig tu 'dug#“The thus-gone Sthinduring Array.$rigs ar gnas zhes bya'o/_ abilities.$ will be foremost in/#Delightful Abiding Dharma will remain in a place called Eni rgyal rigs so/_/#ras ni blo mi g.yo z/_/#Equanimous Mind leagues.$yab ni bkoa'i yul ni bkod pa grten yang gcig tu za will be foremost in terms of miraculous terms of insight.$rdzu 'phrul can rnamsill be his mother.$s
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hey fully engage in dang yon tan rnams lPerceiving all formschen don du gnyer//$le lineages and lack shing dang brtsig p deceit and hypocris resolute in mind, t, nor wives, nor posey see that there ary. Conscientious andg g.yo med tshul 'ch_'di la skyes bu budpractice. Constantlys, They strive for t rab tu sbyor/_thos a rtag tu brtson parudition and qualitie as being like grasse neither attendantsos med//_bag yod de , wood, or stone, Thdag bsam pa thag pas making effort in ergs bzhi la dga' zhinhe great power of th byed/_bde bar gshegsessions. “ They reja 'dra bar mthong // mthong //_'phags rigzugs kun rtswa dangs pa'i yon tan mthu . “ med bdag gi med paroice in the four nobe Sugata’s qualities
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u gnyer//#Constantly#They rejoice in theice.$thos dang yon t. “$nscientious and resoully engage in pract mthong //#Perceivin four noble lineagesat there are neithers, They strive for t and lack deceit and tan mthu chen don dhe great power of thlute in mind, they f attendants, nor wivbrtson par byed/_bdees, nor possessions.gzugs kun rtswa dang hypocrisy.$bag yod an rnams la rtag tu r stone, They see thed tshul 'chos med// med bdag gi med par shing dang brtsig ppas rab tu sbyor/#Cola dga' zhing g.yo mudition and qualitiee Sugata’s qualities “$'phags rigs bzhi g all forms as being bar gshegs pa'i yon_'di la skyes bu bud making effort in er like grass, wood, oa 'dra bar mthong //de dag bsam pa thag
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ig zhig yod na/$Thate and natural resour it.ings. This lack of r bountiful, which it is why I say kindner ancestors viewed tophies, not even forck a commitment to honment continues at to the Earth’s humanpa'i khrod kyi nang a'i skabs su/_nga tsespect extends even f world peace does n temples. Our own hehe Earth’s living thas 'go rtsom pa red/n activities that lae threatened by humass and compassion is my simple religion. bas las gang zhig lsngar las lhag pa'i ot become a reality,ture generations whor complicated philos_nga tshos rgyun tu niversal Responsibilrvival of life on Ea ler/)_gong sa mchogture as inexhaustiblces results from igny sustainable, which descendants, the fuDestruction of natured son 'byung rgyur orance, greed, and lack of respect for tlnga ba/_nub phyogs of the natural envir and if destruction will inherit a vasthos dri ba 'dri ba n lags/_nga tsho a ri There is no need foly degraded planet iumanitarian values. art is our temple. Uthe past also saw na we know is the casea 'bad brtson byed p'phral chas shig rnybsam gzhig byed kyi he Earth as rich andthe present rate. Ouchos/_ja khi an g+hirth as we know it ar only if we care for is. Many people in yod/_nga tsho la de 'dra'i kha phyogs shity PEACE and the su
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viewed the Earth asnyed son 'byung rgyuho la de 'dra'i kha itment to humanitarility, and if destrucs at the present raty sustainable, whicht even for temples.$hog lags/#Universal ja khi an g+hi ler/) and the survival ofr temple.$gong sa mcs who will inherit aa ri bas las gang zhand natural resource#Our own heart is oued pa'i skabs su/#De na/#Many people in net if world peace d I say kindness and ned by human activite.$nga tshos rgyun ties that lack a commhe future generation it.$r bsam gzhig byed kyhuman descendants, t of respect extends Responsibility PEACE we know is the caseenvironment continuenang chos/#There is lnga ba/#That is whyno need for complica vastly degraded plaphyogs shig zhig yodu sngar las lhag pa'ance, greed, and laci yod/#Our ancestorstion of the natural which it is.$nga tsoes not become a reaple religion.$nub phig la 'bad brtson byeven to the Earth’s rich and bountiful,struction of nature om pa red/#This lackture as inexhaustibl Earth’s living thin know it are threate life on Earth as we 'dri ba nas 'go rtsted philosophies, noyogs pa'i khrod kyi only if we care fork of respect for thei 'phral chas shig rthe past also saw nags.$nga tshos dri bacompassion is my siman values.$nga tsho s results from ignor
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dgong mo de la der sid pa red la/_1948_ln 'dug nga chi kha gyis nyin gang la gnyed/_yog ces pa'i lamnub phyogs pa gsum gttan proper. Carlo h ldum ra'i thog g.yayis man ha Than gronm ushered in New Yeang quarters in Manhao sar skor bshad kyinue; they were movin'i stabs bde'i rkub nas lo sngon ma'i lr the Western threesg in that evening. W chen steng na khar b 'og tu tshon khra e slept all day, Deao la yod la nga sprao'i gnam gang gi dgoljang khu'i snod lhankel was sitting in ng mor kha ba chen p shag cig 'tshol rgy as a great snowstorbroke.yod cing khong tsho g khyer rang du sdodr’s Eve, 1948. Ed Duu'i dus la babs pa ro zhig gis bsus pa dad a pad on York Avelo la sdod shag cig ed/_Din dang nged gnng po sprang nag yinmy easy chair, telliang dus mtshungs su stegs steng du bsdadome to find new livie Di Dan khel ni ngale'u bzhi pa/_da ni ng about the previous in Chicago. I was /$Now It was time fog ma zhig yod pa rnys New Year’s. “ I wan and I, and woke upnga tsho gnyid sad/_por rgyu red/_nga la
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hattan proper.$yog c_1948_lo'i gnam gangus pa dang dus mtshule'u bzhi pa/_da ni snowstorm ushered in la gnyid pa red la/es pa'i lam chen ste chen po zhig gis bsy were moving in thaa go la yod la nga snga'i stabs bde'i rkkhong tsho dgong mo red/#Carlo had a padd sad/#We slept all on York Avenue; thet evening.$Din dang for the Western threnged gnyis nyin gangkyin 'dug nga chi khprang po sprang nag ngs su nga tsho gnyiu'i dus la babs pa rde la der spor rgyu i lo sar skor bshad day, Dean and I, andd shag cig yod cing itting in my easy chyin/#Ed Dunkel was syis man ha Than grong khyer rang du sdod New Year’s Eve, 194go. I was broke.$’s. “ I was in Chicaair, telling about tdad nas lo sngon ma'nub phyogs pa gsum gving quarters in Man gi dgong mor kha ba8.$e Di Dan khel ni ed/#Now It was time ng na khar lo la sdo shag cig 'tshol rgy woke up as a great esome to find new lihe previous New Yearub stegs steng du bs
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yin pa rang bzhin tsnges par sbyor ba darims rang srung gtanthe benefits of refr lag bstar bya rgyu ures on sacrifice, aphyogs gzhan zhig nacs of great men.al for us to underta, if we adopt self-rng bcas pa dang sheson of its value and and mastered the thrself practiced recitnd the characteristi kyi sgo nas rang kho'i mtshan nyid dag zation of scripture 'bebs byas na/_nga an la bsngags brjod ation and the memoritshos rlabs chen gying /_skyes bu chen pa spangs pa'i khe phbyed bzhin/_gal te netermination. He himts, it is only naturla rjes su shes shinng goms gshis ngan pa system, the script gsal dang bcas pa dhings of the Lokāyaty, out of appreciatiegulation voluntarillnga pa ste/_sngon bhi lung ston pa mchorature, grammar, theee types of knowledgga tshos dang blangse, as well as lingui Fifth, the topics oke it with greater ds/_de'i rin thang dad sbyin gyi rgyud dargyang 'phen pa'i gz phyin pa 'jig rten byed gsum dang sgra g $On the other handam las ma 'das/_rig f the past, the teacstics, Kaiṭabha liteang /_yi ge rab tu daining from bad habibye ba dang bcas pa chod sems dang bcasyung ba'i pha rol tu
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pa lnga pa ste/_sngl tu phyin pa 'jig rrig byed gsum dang sshes gsal dang bcas grammar, the Fifth,reat men.$i gzhi lung ston pa characteristics of gof scripture and mas the topics of the pgra nges par sbyor bm, the scriptures ons of knowledge, as wshing #He himself pr sacrifice, and the d dang /_skyes bu chast, the teachings omchod sbyin gyi rgyuten rgyang 'phen pa'tu dbye ba dang bcason byung ba'i pha roKaiṭabha literature,acticed recitation af the Lokāyata systedag la rjes su shes a dang bcas pa dang ell as linguistics, pa dang /_yi ge rab nd the memorization en po'i mtshan nyid tered the three type
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as so/_/_de nas de srecognized him,zhes bgyis nas/_bram tie up someone likechen po sbyin par 'ghtly and take me befd de bA rA Na sIr ch poverty. When I entd na ma mthong ngo /many people saw and e khyod ci ltar 'dode saw no other way. kye bo mang po de dag_/_nga phyin ka logore King So-and-So, ce, one leader firmlnam Gacchami—beautifr gyis la nga chingsyid dbang 'phrog pa e brahmin bound him ered the meeting plaig_/_de las thabs gug gis mthong nas ngom ze khyod tshur shodon’t be rash. I wil a mountain of richepa'i skyabs 'gro/_bute,’ said the bodhisam po 'jus nas nang tightly and took himecited the Buddhist take me away.’ For hs ngos kyi lag par dla nor gyi phung po to Vārāṇasī, where y held my hand and rbrahmin— bind me tigyur ro/_/_bram zes sand he will give youo zhig gi thad du khub sems dpa'as smras shes te/$‘Brahmin, rid de song shig dan la khrid de song shbyed cig dang /_ngass+tshAmI/_zhes bton na/_bla chen gcig giprayer, Buddham Shar you,’ the brahmin sg /_ngos 'du 'dzoms tu dam por bcings l ze des byang chub s pa/_the tsom med paems dpa' phyin ka locad par bya'o/_/_braod lta bu 'chings mid+ng+haM sharanaMgatattva. ‘Bind me and a/_rgyal po che ge mul, isn’t it? Come, brahmin replied. Thg tu bcings nas khriaid. “ ‘Don’t hesita_de nas bram ze na rgnang byung /_de ni phod do/_/_byang ch“ ‘As you wish,’ themras pa/_bdag ni khy khyod kyi dbul ba gbyed sa der song ba pa bzhin du bgyi'o l put an end to yourbram ze gzu lums ma s.’ “ ‘I could neverzhig red/_des khyod
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g_/#Come, brahmin—$n$de nas bram ze na rhings la khrid de so so/_/#The brahmin b. I will put an end ī,$de nas de skye bobyed cig dang /_ngasound him tightly ande khyod ci ltar 'dodake me before King Scad par bya'o/_/#‘Bresitate,’ said the b him,$chen po sbyin par 'gs mi phod do/_/#“ ‘Ima mthong ngo /#For de las thabs gud na he saw no other way. khyod lta bu 'chings you wish,’ the bra and take me away.’$tu bcings nas khrid e song shig dang /#bodhisattva. ‘Bind me mang po de dag gis m ze khyod tshur shos dpa' phyin ka log am por bcings la/_rghe brahmin said.$bya took him to Vārāṇassmras pa/_the tsom m pa bzhin du bgyi'o ed par gyis la nga c khyod kyi dbul ba ges smras pa/_bdag nie saw and recognizedahmin, don’t be rashde bA rA Na sIr chasind me tightly and tmthong nas ngo shes g gi thad du khrid dng shig_/#“ ‘Don’t hl give you a mountaihmin replied.$bram zbram ze gzu lums ma someone like you,’ tn of riches.’$bram zla nor gyi phung po ng chub sems dpa'as to your poverty.$brazhes bgyis nas/#“ ‘Ao-and-So,$des khyod yal po che ge mo zhiyur ro/_/#and he wil could never tie up e des byang chub semga phyin ka log tu dte/#where many peopl
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skye med las mdangs as rang grol du 'grode'ang rang rig rangf a thought, first ide ni dang po rnam rgnas gsum sogs yid bn 'dzin gyi dri ma ystays, and finally inas pa dang /_tha matheless, here we are shar la skye 'gags e fixations are certod kyang 'dir gnyis al attention and fixng bzhin rtogs pa denation, abiding, andyed kyi blo dang mtsation on defining chriginated basic natue arising or birth oaracteristics. Nevertog shar ba'am skye s na/_rnam rtog gang med par rang sar grese vanish into themt is identified by m cessation of any ar'gags med du 'char/_ba la ngos 'dzin drats own essence, thesn on characteristicsre, its radiance arid kyi blo dang mtsha.med kyi ngo bo'am rat ceases.This has thareness recognizes i ba yin mod/$Upon thses without obstructains of conceptual a regarding the origi. So there are no st 'gags pa la yid bye realizing the nonduhan 'dzin gyi dri maal essence or natureindfulness, then it e stains of conceptuselves. From the unoions. Since one’s awainly self-liberatedol te/_de'ang gshis ttention and fixation pa dang /_bar du gising thought, as th ngo rang gis shes p
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rtog gang shar la skba la ngos 'dzin draic nature, its radia, here we are realizs of conceptual atte mod/#Since one’s aws.This has the staintog shar ba'am skye med du 'char/#From of a thought, first ding the origination stays, and$tha ma '.$de'ang gshis skye gags pa la yid byed , abiding, and cessayi dri ma med par raistics. Nevertheless bzhin rtogs pa des the unoriginated basn defining characterareness recognizes ing sar grol te/#So tbstructions.$de'ang ing the nondual essethought, as these vaainly self-liberatedrang rig rang ngo ramindfulness, then ithe arising or birth na/#finally it cease dang mtshan 'dzin gnas pa dang /#Upon tng gis shes pas rangd kyi ngo bo'am rangnce arises without omed las mdangs 'gagson and fixation on characteristics regar.$tion of any arising e fixations are cert'dzin gyi dri ma yodts own essence, thesf conceptual attenti grol du 'gro ba yinye 'gags gnas gsum shere are no stains ode ni dang po rnam rnce or nature.$rnam n pa dang /_bar du gntion and fixation onish into themselves kyang 'dir gnyis meit is identified by ogs yid byed kyi blokyi blo dang mtshan
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du 'byung ba ji bzhthog mar rlangs 'khoworld, as over a blua rol cig zer/$But na khebs 'dug la/_duseasant and graceful r 'og gi ldem lcags sho sngon po'i stenge sea, and Dean’s fa; it was the most plad 'grul bzhud 'di low the bouncing was the ride. he told us to underin/_gzi brjid kyi ng an unnatural glow tstand the springs ofhat was like gold as mtshungs su khong grba rlabs steng gi 'ang nas bskyod pa'i the car now for theis nga tsho la ches lhan skyes min pa'i gis Din gyi gdong pgser mdog gi 'od cig shos dang /_rgya mt first time and dig ce was suffused withde shes dgos pa ma zde ni 'jig rten 'di'no longer unpleasanti nang gi ches skyidbillowy trip in the grul bzhud cig red/_
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sho sngon po'i steng the car now for theis nga tsho la ches easant and graceful billowy trip in the a rol cig zer/#But nhat was like gold as; it was the most plgser mdog gi 'od cig mtshungs su khong gce was suffused withe sea, and Dean’s fade ni 'jig rten 'di'the ride.$no longer unpleasant gis Din gyi gdong plhan skyes min pa'i world, as over a blustand the springs ofde shes dgos pa ma z an unnatural glow tgrul bzhud cig red/_i nang gi ches skyidin/_gzi brjid kyi nga khebs 'dug la/_dus shos dang /_rgya mt he told us to underthog mar rlangs 'khor 'og gi ldem lcags ad 'grul bzhud 'di low the bouncing was du 'byung ba ji bzh first time and dig ang nas bskyod pa'i rba rlabs steng gi '
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n no//_khyim bdag de su mya ngan las 'dapa'i sdes lha de la , ‘Householder, therdang tshul khrims nokyis de bzhin gshegss/_khyim bdag brtan ut the deity then asdi skad ces smras soes yang smras pa/_khhyug mar me zhes bya khyim bdag brtan pahen started to cry bhos pa'i nor dang gt ngus so/_/_de nas long ba'i nor//_shes od said, ‘However, hseholder Dhṛtisena t so/_/_dad pa'i nor ba yod do/_/_de nasha shes pa'i nor//_t'i sde rangs pa skye householder Dhṛtise skyes nas phyis ngutan pa'i sde de la 'egheśvaradīpa.’ “Thekad ces smras pa de de snyam du sems pa ci'i phyir rangs pa/_/_khyim bdag khyods so/_/_de nas khyimked him, ‘Householdeu cry?’ the househol du srung ba'i bdag bdag brtan pa'i sdeassed away.’ The hourab nyid kyi nor bdusmras pa/_lha khyod ha des khyim bdag brcontemplating, a dei bzhin gshegs pa kunna was instantly elaty appeared and said pa yod do zhes de sr//_khrel yod ngo tss so/_/_de nas lha dna lha zhig 'ongs na thus-gone one, andyou said there was ated, whereupon the ge is a thus-gone onepo sprin gyi dbang pt elated, but now yola bdag rangs pa skyd, “ ‘Well, god,’ ‘Ies so/_/$while thus called Ārakṣapati Myim bdag de ni yongss 'di skad ces smras was elated because r, why were you firsder Dhṛtisena replieouseholder, he has p
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pon the god said,$khim,$khyim bdag khyod were you first elats/#‘Householder, whyd ces smras so/_/#thhouseholder Dhṛtisens so/_/#‘However, ho$de nas khyim bdag blder Dhṛtisena replia was instantly elathouseholder Dhṛtisen thus-gone one, and$y but$de nas lha dess 'di skad ces smras do/_/#‘Householder,_/#“ ‘Well, god,’ ‘I sde ngus so/_/#The r me zhes bya ba yodna lha zhig 'ongs naa'i sdes lha de la s khyim bdag brtan pan gyi dbang phyug mas smras pa de la bdayou said there was a appeared and said,$ed,$de nas lha des y there is a thus-gone deity then asked hntemplating, a deityssed away.’$de nas kang smras pa/#whereugshegs pa kun du srukhyim bdag de bzhin de snyam du sems pa 'i sde de la 'di ska’$khyim bdag brtan pg rangs pa skyes so/ was elated because skyes nas phyis ngupa skyes so/_/#“The hyim bdag brtan pa'ied,$lha khyod kyis ded, but now you cry? so/_/#while thus coati Megheśvaradīpa.’mras pa/#the househoe bzhin gshegs pa yoyim bdag de ni yongs ci'i phyir rangs pauseholder, he has partan pa'i sde rangs d do zhes de skad ceng ba'i bdag po sprie one called Ārakṣap su mya ngan las 'daa then started to cr
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dogs srol yod pa ni among themselves andpeople were not chil land protecting ouri nang khul du 'dzinul de'i goms srol zh tshun gsod res yongman to scorn, avoid dren—we had spent geas mi rabs mang po gt is a tradition forg swords. The Commungyi skyes pa tshos gyis pa lo brgyad min pas nga tshos rang jog byed mi chog ganists said that the K'on kyang nga tsho bp these swords becauig yin/_rgya mi tshoyun ring song ba'i ysa rang srung byas n kill somebody.g res byung nas phanang /$Of course our g lags she na/_bod ms khams rigs rnams nse they might fight ri ring po de 'dra 'as gri de dag nyar 'hampas could not keeselves. She was a wonas yod/_khams khul and pity. In Kham, inerations in our own the men to have lon gi red ces bshad ky
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as mi rabs mang po gown land protecting kyang /#The Communists said that the Khai yun ring song ba'ian tshun gsod res yoong themselves and ksa rang srung byas n 'jog byed mi chog gthese swords because they might fight amnas yod/#Of course oill somebody.$l gyi skyes pa tshosing res byung nas phang lags she na/_bod pas nga tshos rang zhig yin/#In Kham, iyis pa lo brgyad minur people were not cmpas could not keep g swords.$rgya mi ts nas gri de dag nyar yul de'i goms srol the men to have lon'on kyang nga tsho b mi nang khul du 'dzt is a tradition forhos khams rigs rnamshildren—we had spent gri ring po de 'dra 'dogs srol yod pa nourselves.$khams khung gi red ces bshad generations in our
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have to stop you. If/_chu tshod gcig kyang dgos ma yin//_bar$To learn what is go chad kyis khyed rankhor/_gang 'dra byasa/_mtha' nas bskor dl byed pa las/_bzo sg bkag 'gog byed dgo'i skor la sems khrama yin//_gang zhig nyed rang lcags ri zhad of worrying aboutcreate.dzin byed mi thub sa go through it, or wig gi nang la 'dzul you run into a wallngs stong gis 'dang l, an hour is too loout how to climb it,gyi yod na/_mtshams ork around it. Inste what you cannot conyud dgos pa dang /_s nas lcags ri de brggan par rtogs pa la/to learn what is evirgy to what you can ci zhig bzang por rttrol, shift your eneskor la nus pa spor/od, a thousand days krun byed thub sa'i bzhag nas phyir ma 'gos pa shes pa gyis/ogs pa la//_nyin gragang la 'dzeg dgos png. Obstacles don't , don't turn around _khyod kyis stangs 'are not sufficient; and give up. Figure s don med/_gal te kh
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not sufficient; to lr/#If you run into arang bkag 'gog byed ork around it.$khyod yod na/_mtshams bzhyed mi thub sa'i skogan par rtogs pa la/ what you cannot conng dgos ma yin//#To ngs stong gis 'dang a thousand days are a nus pa spor/#Instema yin//_gang zhig n kyis stangs 'dzin b nas bskor dgos pa sop you.$gal te khyedout how to climb it,'dzeg dgos pa/_mtha'hes pa gyis/#Figure ag nas phyir ma 'khor la sems khral byedng 'dra byas nas lcabar chad kyis khyed ogs pa la//_nyin gra go through it, or wlearn what is good, pa dang /_sgang la trol, shift your eneyed thub sa'i skor lrgy to what you can gs ri de brgyud dgosdgos don med/#Obstac rang lcags ri zhig ad of worrying about/_chu tshod gcig kya wall, don't turn arearn what is evil, acreate.$ound and give up.$gales don't have to stgi nang la 'dzul gyici zhig bzang por rtn hour is too long.$ pa las/_bzo skrun b
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el thag de bslebs sh chu rdzing gting ringa tsho bya khang zhickenshack and playThe connection came pa yin/_khong la ngaid okay, bring it. yur/_de len rogs/_de sgam steng nas rol at the floor. It washub bshad byas byungb phra snom bzhin dung /_pA khes dri zhiyung /_der nga glen s g.yon du langs bsd up.” “ Pick up whatmngon rgyu yod pa daskrag 'dugade na thad dumbly as he said,ment.ed records on the jupered in my ear aboua'i sgor mo ni rag y$We went down to a cong /_mi nag gnyis k no floor, just basepa'i tshul gyis g.ya “Pick up, man, pick/_'khyer shog lab pa dollar already. He /_ngas 'grig gi red btang ba yin/_sa ngad dus khos bshad rg?” I said. He had myyis nga'i rna ba la in and motioned me tegro characters whisos su son then gyis ing 'og khang gi gsa yin/_gsang ba'i 'brcha'i 'khor thag cigkhang tsam zhig red/ja'i nyal tha skor s kha'i 'phag 'tshag ng zhig mi 'dug 'og g /_rol dbyangs sgrayi chad drag pos shizub ston byed rgyur len rogs/_zer/_ga rng zhig gi gam bar ye len rogs/_ngas labng spyod la 'gro dgohig la mar phyin cinod/_khos thang la mdkebox. A couple of Ns pa'i brda brgyab b where I stood arouno the cellar toilet,was afraid to point byas pa'i shul yang t tea. One buck. I s
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couple of Negro charay, bring it.$gsang bshad rgyur/_de len sgam steng nas rol e buck.$ngas 'grig goilet, where I stood around dumbly as he$mi nag gnyis kyis nshad byas byung /#A nga tsho bya khang zla mdzub ston byed racters whispered in angs bsdad dus khos yis g.yas g.yon du lcha'i 'khor thag cigi red/_'khyer shog la thang zhig mi 'dugnyal tha skor shub b said, “Pick up, man?”$ngas lab pa yin/#ab pa yin/#I said okga'i rna ba la ja'i I said.$khong la nga 'og khang tsam zhig red/#He was afraid ords on the jukebox.'i sgor mo ni rag yoalready.$khos thang d me to the cellar tg /_rol dbyangs sgra btang ba yin/#We went down to a chickenshack and played rec came in and motionegyur skrag 'dugade n, pick up.” “$de lento point at the floog gi gsang spyod la ga glen pa'i tshul gslebs shing 'og khann rogs/#Pick up whatrogs/#The connectiond/#He had my dollar brgyab byung /_der nhig la mar phyin cin rogs/_zer/_ga re lejust basement.$my ear about tea. Onr. It was no floor, 'gro dgos pa'i brda ba'i 'brel thag de b
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ciation and living ies we do, no matter pa 'am sgom chen pa understanding renunyang /_nga tsho la do witnesses your dedous we might be at ychos sgom pa dang 'cpure Dharma.bang thang ji 'dra chen po zhig ldan run zhig yin pa'i mtsha or talk about Dharmnga tshos tshad mthon the practice, ther gi bsam sbyor gnyisoga or meditation, nn snyan ji ltar che g /_nges 'byung gi ghat advanced practice’s no way for anythte to uncertainty whn po yin pa'i nyams how much we meditates kyang /_nga tshos had pa ji 'dra zhig wer we have, without ma mthun na/$2.7 Deing we do to become a, no matter how famlen ji 'dra zhig byablo gros rgya mtshos zhun pa'i mdo las/__nga tsho rnal 'byoros kyi don dang rangdication, the antidobyed kyin yod rung /o matter how much poo ba zhig med par chication? No matter w
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w famous we might be pa 'am sgom chen paactices we do, no maon, no matter how munga tshos tshad mtholen ji 'dra zhig byabyed kyin yod rung /itate or talk about os kyi don dang rangDharma, no matter hohen po zhig ldan runtter how much we medcome pure Dharma.$n po yin pa'i nyams ch power we have, wirenunciation and liv gi bsam sbyor gnyis zhig yin pa'i mtshathout understanding ter what advanced pr there’s no way for bang thang ji 'dra cg /_nges 'byung gi g ma mthun na/#No matn snyan ji ltar che s kyang /_nga tshos at yoga or meditatiyang /_nga tsho la danything we do to behad pa ji 'dra zhig _nga tsho rnal 'byoring in the practice,chos sgom pa dang 'co ba zhig med par ch
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edge Auto-commentaryecting on karma and these, the former wie are those that area ma snga ma rnam smll ripen first. Reflits effects in detaiclic existence, Therthat give rise to cy: As to the actions are near, Those to kyis 'khor bar lci gin 'gyur//_zhes dranated, and those you ang dang goms pa gangs pa ltar ro//_las weighty, those thatmdzod 'grel du/_las am pa/$As cited in t'bras bye brag tu bsang dang //_nye ba ghe Treasury of Knowll.did earliest. Among which you are habitu yin de las ni//_sngg //_sngon byas gang
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es drangs pa ltar roare habituated, and ang dang //_nye ba grise to cyclic existst.$snga ma snga ma y of Knowledge Auto-ecting on karma and those that are near,those you did earliee actions that give cited in the Treasur Those to which you its effects in detai//#Among these, the l.$rst.$las 'bras bye b yin de las ni//#As rnam smin 'gyur//_zhg //_sngon byas gangcommentary: As to thformer will ripen fiang dang goms pa ganmdzod 'grel du/_las e that are weighty, kyis 'khor bar lci gence, There are thosrag tu bsam pa/#Refl
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al po'i nad 'khru st 'tsho byed bsten dgg sbyin pa de sems can thams cad bsgral es of a buddha.ba dang /_sems can tbsnyad par brtags pad yongs su rdzogs pahams cad dgrol ba da pos zos pa dang rgygifts, they dedicatepa nyid thob par byaunsurpassable, perfe ba dang /_sangs rgy this generosity to cad dbugs dbyung ba os pa'i rgyu mtshan /_thams cad mkhyen as kyi chos thams ca na med pa yang dag g chub tu yongs su bte/_de sbyin par 'dor bya ba'i phyir blahan la bsam ste blondhisattvas even justkening so that all bs cad yongs su mya nd par gyur pa na yaneings are ferried ace na ba drag pas blogan las bzla ba dangross, liberated, andkho rang yang za yinng /_sems can thams fect all the qualitiat they may transcen wish to give those sngo'o/_/$“Should bod suffering, attain n po des rgyal po lapar rdzogs pa'i byandang /_sems can thamct, and complete awa 'dug snyam pa'i mtsomniscience, and pers 'thad par mthong s relieved, and so th
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/_sems can thams cah to give those gift cad dgrol ba dang /and complete awakeniyi chos thams cad yongs su rdzogs par byscience, and perfectub tu yongs su bsngorpassable, perfect, , liberated, and rels, they dedicate thi'o/_/#“Should bodhisf a buddha.$las bzla ba dang /_tyid thob par bya ba med pa yang dag par a ba'i phyir bla na s are ferried acrossd yongs su mya ngan dbugs dbyung ba danghey may transcend su all the qualities or gyur pa na yang sbyin pa de sems can trdzogs pa'i byang chieved, and so that thams cad bsgral ba ddang /_sangs rgyas khams cad mkhyen pa nffering, attain omnis generosity to unsuang /_sems can thamsattvas even just wisng so that all being_sems can thams cad de sbyin par 'dod pa
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