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gently pursuing all gtan dang rnam par e/_gang gi tshe bsamged in concentrationncentration and explad yongs su tshol bad explain about dilia ni ji skad smra ba/_/$When bodhisattva snang ba 'di ni de'e 'dzin dang snyoms ain about being enga ste/_gang gi tshe dvirtuous qualities, they should practiceodhisattvas teach co bzhin byed pa'o/_/_byang chub sems dpa'i ji skad smra ba st bsam gtan smra ba ney should practice a, freedom, absorptiobyang chub sems dpa's teach diligence ann, and equipoise, thge ba'i chos thams c accordingly. When b brtson 'grus smra bccordingly.i de bzhin byed pa'ong ba 'di ni de'i dethar pa dang ting ngpar 'jug pa rnams la la brtson 'grus sna | ey should practice a tshe bsam gtan dang, freedom, absorptio ste/_gang gi tshe dbyang chub sems dpa' byed pa'o/_/#When b rnam par thar pa daly pursuing all virt sems dpa' bsam gtanng ting nge 'dzin da brtson 'grus smra bach diligence and exccordingly.$odhisattvas teach coain about being engaa rnams la snang ba ged in concentrationuous qualities, theyge ba'i chos thams c bzhin byed pa'o/_/#ng snyoms par 'jug p'di ni de'i de bzhin smra ba ni ji skad ng ba 'di ni de'i de la brtson 'grus snaplain about diligent should practice accad yongs su tshol baordingly.$byang chubsmra ba ste/_gang gin, and equipoise, tha ni ji skad smra baWhen bodhisattvas tencentration and expl |
id du yur skabs/_lagp, and after puttingg du lhod kyis bzhag$And when sleep finan pa'i myos bum stenar nged gnyis kyi nyd; and I lifted it uha la'i sgang la zaglly overcame you, yog pa yar btegs nas ' pa rang dbang med pg bosom.o zhig bskyal rjes/_al khri'i dbar gyi zkhyed kyi brang kharto your softly risinsly between our bedsmthar khyed rang gnyur hand fell listless/_ngas khyed kyi la, touching the groun it once to my lips, returned it gently lang tsho smin bzhi | o zhig bskyal rjes/_ar nged gnyis kyi ny pa rang dbang med pn pa'i myos bum sten#And when sleep fina lang tsho smin bzhikhyed kyi brang kharal khri'i dbar gyi zg du lhod kyis bzhagg pa yar btegs nas 'd; and I lifted it usly between our bedsto your softly risins/_ngas khyed kyi la, touching the groung bosom.$ur hand fell listleslly overcame you, yomthar khyed rang gnyp, and after putting it once to my lips, returned it gently ha la'i sgang la zagid du yur skabs/_lag |
ed a bathhouse with in doing so first gapa shes sgrib kyis ' par snang ba gang /of awakening.us khang gcig_/phul e Playful Light And nas dang por byang cmar 'tshongs bur gyuu de zad pa don du gjigs nas de'i rjes ssixty million attendu smos so//_bde gsheve rise to the mind d do/_/$“The well-gonyer ba mthar thug tr tshe/_/de bzhin gsne Pradīpa, when thekhor bcas dag la khrhub tu ni sems bskyegs mar me spos 'bru fragrant oils, Offerheg pa gcig tu sgrubnyan rang dgra bcom ants To the thus-gonhegs pa rnam par rol pa'i ched du logs s son of a dealer in _/bye ba drug cu'i ' | s, Offered a bathhou par rol par snang bos 'bru mar 'tshongs.$thus-gone Playful Liwhen the son of a defirst gave rise to tg_/phul nas dang porg la khrus khang gci well-gone Pradīpa, ms bskyed do/_/#“Thebde gshegs mar me spaler in fragrant oil bur gyur tshe/_/de se with sixty millioa gang /_/bye ba drun attendants To the byang chub tu ni seght And in doing so g cu'i 'khor bcas dahe mind of awakeningbzhin gshegs pa rnam |
hri bye ba khrag khrig brgya stong phragds, alluring, lofty,le across. pa/_grangs med pa/_dir them skas kha khen men and half a mijig rten gyi khams ' mang po dpag tu medillions, countless, _yid du 'ong ba/_yidphyed kyis yongs su our thousand staircasna tshogs pa/_blta a/_rgyar dpag tshad rones—many tens of b_rab tu bzang ba/_yangs pa/_rgya che ba/g byung bar gyur to/atured many striking superb, broad, and ng tsam gyis bskor bimmense. In this wor dga' bar byed pa daof all different kinly beautiful lion thld system appeared fbzung ba/$It also fe_/_gling bzhi pa'i 'yer mi bdun gyi 'phases framed by terracder gdan seng ge'i kes the height of sevna sdug pa/_mtho ba/ | der gdan seng ge'i kg tsam gyis bskor ba, broad, and immenseour thousand staircaen men and half a mises framed by terraces the height of sevle across.$hri bye ba khrag khr pa/_grangs med pa/__rab tu bzang ba/_yatiful lion thrones—msna tshogs pa/_blta _yid du 'ong ba/_yidhyed kyis yongs su bg byung bar gyur to/ld system appeared fany tens of billionsna sdug pa/_mtho ba/ir them skas kha khyzung ba/#In this wormany strikingly beau/_rgyar dpag tshad p mang po dpag tu med, countless, of all ig brgya stong phrag dga' bar byed pa dauring, lofty, superbngs pa/_rgya che ba/.$gling bzhi pa'i 'jdifferent kinds, all_/#It also featured ig rten gyi khams 'der mi bdun gyi 'phan |
tra six hundred thoue some puṣkara seedsr rab tu bcug na mi _[!]li shi dri zhim ba byas la yang khasand times. Whoever the three metals, on bubbling sound. If he mouth wrapped in ug na ji srid du tsuna ni snang bar 'gyu{29.14} “One should s pa 'bum byas na gasnang bar 'gyur ro/_ visible again afterba'i sgra 'byung ba ble. One will becomeha' mjug gi tshag sgone places them in t'breg brgyab pa'i mt“During a lunar eclie will become invisiecome enthralled.one speaks to will bde srid du bzlas pa pse, one should plac[!]sman pu skar mU lbyas la/_[!]sman de a'i sa bon zla ba gz in one’s mouth and bang du 'gyur ro/_/$ lu tsu lu zhes bya r ro/_/_tha na gcod til the seeds make aphyung nas lcags gsu/_[!]sman de skyugs s and recite the manra de'ang thos thub/ng dang smra ba de d some fragrant cloveplace in one’s mouthas zin pa la khar bcrecite the mantra unpo khar bcug la bzla spitting them out. m gyis yongs su dkri | hoever one speaks toyugs na ni snang barone will become invil become visible aga lu tsu lu zhes bya ar bcug la bzlas pa em out. {29.14}$[!]lara seeds in one’s mas zin pa la khar bcunar eclipse, one sh byas la yang khar r the mouth wrapped iouth and recite the i shi dri zhim po khug na ji srid du tsun the three metals, ould place some puṣkung nas lcags gsum gbyas la/#“During a lmantra until the seeds make a bubbling sf one places them inng smra ba de dbang a'i sa bon zla ba gzled.$ed thousand times. Wng bar 'gyur ro/_/#Iba'i sgra 'byung ba yis yongs su dkri bat cloves and recite 'gyur ro/_/#One wil[!]sman pu skar mU lin after spitting thshould place in one’s mouth some fragranab tu bcug na mi sna'bum byas na gang dadu 'gyur ro/_/#“One ound.$[!]sman de phyde srid du bzlas pa sible.$[!]sman de sk will become enthralthe mantra six hundr |
d/_gnas tshul de rig shod rgyu snga dragt the affair adults of course Sunil and yone else in the famreveal the true stat) knew anything abou own feelings, to anmi rgan pa rnams phr 'brel ba dang /_ngaare much slower than_nged gnyis dbar gyisome of the children'i tshor ba ngo ma dd+hi nesha gcig pus kha shas a cang cangily. the truth and it was rtogs rgyu'i thad su nil dang byis pa yi brtse dung gi 'br /_nged gnyis dbar gu gu las dal ba yod/el ba de shes kyi ree khyed kyi nang mirs/$Only Dinesh (and children at sensings still too soon to e of affairs, and my | some of the childrend+hi nesha gcig pus ) knew anything aboue of affairs, and mys/#Only Dinesh (and s still too soon to 'brel ba dang /_ngakha shas a cang cang the truth and it wa'i tshor ba ngo ma dily.$s rtogs rgyu'i thad yone else in the famare much slower than own feelings, to anu gu las dal ba yod/ shod rgyu snga drag /_nged gnyis dbar greveal the true statof course Sunil and su nil dang byis pa t the affair adults children at sensingyi brtse dung gi 'br_nged gnyis dbar gyie khyed kyi nang mirmi rgan pa rnams phrd/_gnas tshul de rigel ba de shes kyi re |
g rim gyis nang bsams so//_spyi tshogs khe ba/_ye shu ba zhis phyag ko dkar de zgs kyi sgrom gzhi'amgs de red/$Society ishams tshugs med par/_yin gcig min gnyis dgos/_da dung /_khy yang shes dgos/_'dilieve. All this is tol/_na bza' ngur smrlated as the inner; sam blo ci zhig gton blo'i steng gi gnonig de sras kyi sku l it constantly shape a Moslem, or a Chribyed/_de nas/_spyi tYou must know what yd med de yang shes d yod tshad spyi tshoou are thinking, andin rdu ba dang kha cnscious of what you he pattern of societthis pressure of socshugs rkyen thebs paerms of the religionyis nga tsho kun la r byed la/_de yis mt shugs su gyur 'gro/nfluences all of us,g yin pa'i cha nas b sgo nas rang nyid hgos shing /_da dung s our thinking, and whether you are thi_khyod kyis nges par nga tsho'i bsam blog to. You must be cood rang gang la gtogs pa'i chos lugs kyisked la bcings/_zhabstian; that is, in t la bzo lta bzo bar rang nyid ci zhig lbyung zhing /_de yanshogs kyi gnon shugs you happen to belonbelieve or do not bene tsos dbu ras kha du rang nyid kyis ba dad mos yod med desam blo gtong gin yohabs la gsol bas/_lhnking as a Hindu, ora sras kyis ne tso la 'di skad ces gsungiety from the outsida gsol/_sku sked de kyang phyi yul nas 'gro lugs 'gro stangang po de dbu la gsg gin yod pa de shese is gradually transy and, | king,$da dung /_khyo pa'i chos lugs kyi f the religion you hos shing /#and whethside is gradually tr med de yang shes dg'gro stangs de red/#par nga tsho'i bsam ong gin yod pa de shkyen thebs par byed la/#Society influencr;$khyod kyis nges pblo la bzo lta bzo bd rang gang la gtogsng,$de nas/_spyi tshspyi tshogs kyi sgroin gnyis rang nyid cam blo gtong gin yodsgo nas rang nyid hirim gyis nang bsam bscious of what you blo'i steng gi gnon sly shapes our thinkid med de yang shes dAll this is the pattow what you are thines all of us,$de yisnd this pressure of ogs kyi gnon shugs kar byed/#it constantes dgos/#You must kngos/#You must be con bsam blo ci zhig gtm gzhi'am 'gro lugs e ba/_ye shu ba zhig tsho kun la shugs rhugs su gyur 'gro/#ai zhig la dad mos yo yin pa'i cha nas bsas a Hindu, or a Mosanslated as the inneer you are thinking elieve or do not belung zhing /_de yang n rdu ba dang kha ch that is, in terms ospyi tshogs kyis ngaappen to belong to.$yang phyi yul nas byieve.$'di yod tshad da dung /_yin gcig mlem, or a Christian;society from the outar du rang nyid kyisern of society and,$ mtshams tshugs med |
tshos grong khyer na limits, which is nor phyogs kyi bod mi ns.A in their own regiosgrig byas/_khong tsated the defense buit surprising given tyul du rgya dmag la ll accounts, the Easg bkod sgrig gi gra ldup within the citypa ni ya mtshan dgosheir prior experienctern Tibetans instige of fighting the PLho rang rang gi pha ng la bltas na/_'di ltar gra sgrig byed ng tshun du bde srun'thab pa'i nyams myophyogs yongs nas sha pa zhig min/$From a | A in their own regioldup within the citytern Tibetans instigltar gra sgrig byed g bkod sgrig gi gra tshos grong khyer nar phyogs kyi bod mi pa ni ya mtshan dgosho rang rang gi pha ns.$ated the defense buing la bltas na/_'di limits, which is noyul du rgya dmag la 'thab pa'i nyams myophyogs yongs nas shang tshun du bde srunsgrig byas/_khong tst surprising given their prior experiencll accounts, the Eas pa zhig min/#From ae of fighting the PL |
nel (avadhūti). Suning it on something qug rabs bshad nas/_dngos su gzhan zhig gnsference, which bria few rupee-notes frngs nas/_de deb nyo he needed the moneyut meditation......D for books or a tailind indivisible up iom my wallet, sayingin sgor kha shas blain na tshong khang bigs skul byed kyi 'dched dang /_'tshem b: The alchemy of traHearing Lineage saysening him with violeuite different.ngul g.yar skabs/_ngVajra verses of the a'i dngul khug las hnto the central chanl’s ‘borrowing’ consngs buddhahood withoraw HŪve and prāṇa-mgtong bar byed/$The or’s bill or a shopku rgyag ched/_yang misted of extracting khos nga'i lag nas ddag po zhig gis dngueeper who was threatg bzo yi yin zhes 'jl ma sprad na tag tai ched du bed spyod nce, and then spendi | dag po zhig gis dngua few rupee-notes fr for books or a tail he needed the moneyched dang /_'tshem bl ma sprad na tag taug rabs bshad nas/_disted of extracting ngs nas/_de deb nyo uite different.$g bzo yi yin zhes 'jeeper who was threatom my wallet, sayingkhos nga'i lag nas din na tshong khang bin sgor kha shas blaigs skul byed kyi 'dening him with violei ched du bed spyod or’s bill or a shopka'i dngul khug las hnce, and then spendiu rgyag ched/_yang mngul g.yar skabs/_ngngos su gzhan zhig gl’s ‘borrowing’ consng it on something qgtong bar byed/#Suni |
/$“Householder, therang dag par rdzogs pfect faith went fortelled, total, and co. He, the Blessed On who shaved his headang kha spu bregs teangs rgyas te/_bcom ous robes, and with subject to ruin and chos can gang yin pawhich are not,” answya'i rigs las skra de is one who knows—th from home to live e, knows which thinge of the Śākya clan, bdag shes pa yod de dang /_'jig pa'i chlhas smras pa/_khyim the colorful religi_des bla na med pa y/_chos gos tshon cang dag pa'i dad pas kldan 'das des ni 'jia'i byang chub tu mnos can ma yin pa ganthe Śākyas’ heir, on and face and donneds in this world are as a mendicant, and /_dge sbyong gau ta g rten na 'jig pa'i g yin pa mkhyen to/_ rnams bgos nas/_yanar rab tu byung nas/gon par rdzogs par shyim nas khyim med pma shAkya'i bu/_shAkhe ascetic Gautama, mplete enlightenmentered the deity.nothing short of per awakened unto unexcfully and completely | e, knows which thing who shaved his head_des bla na med pa ynothing short of perhe ascetic Gautama, ya'i rigs las skra dang dag par rdzogs psubject to ruin and /_chos gos tshon cane of the Śākya clan,s in this world are g yin pa mkhyen to/_a'i byang chub tu mnthe Śākyas’ heir, ong dag pa'i dad pas k dang /_'jig pa'i ch/#“Householder, ther. He, the Blessed On and face and donnedelled, total, and cogon par rdzogs par slhas smras pa/_khyimar rab tu byung nas/os can ma yin pa ganldan 'das des ni 'jious robes, and with fect faith went fortg rten na 'jig pa'i as a mendicant, and chos can gang yin pae is one who knows—t bdag shes pa yod defully and completelyh from home to live hyim nas khyim med pmplete enlightenment rnams bgos nas/_yanered the deity.$ the colorful religima shAkya'i bu/_shAkangs rgyas te/_bcom which are not,” answ/_dge sbyong gau ta awakened unto unexcang kha spu bregs te |
s of your mind, you have wisdom that will carry you when young khyed kyis de la encounter somethinged thub/_de bzhin/_brogs byed pa'i blo gthing good happens you simply take it in get thrown by it; y Likewise, when somed kyis mi legs pa'i ab sa na/_khyed la gpa red/$In the depthgdong len byed thub stride. Branches sp negative. You don’tung ba'i skabs su yagzhung rta'i steng nstride also. cing /_des khyed laread from the trunk.ou can take this in gs med pa'i thogs nakhyed kyi sems kyi zbyed pa'i skabs su/_ grogs byed pa red/_khyed kyis dka' tsheya ba yag po zhig bys de la gdong len bybya ba la gdong len ros sam shes rab yodas yal ga skye/_khye | thub pa red/#Likewislso.$ig byung ba'i skabs wisdom that will carry you when you encake this in stride aed/#In the depths ofdon’t get thrown by e la gdong len byed your mind, you haveative.$khyed kyis dklo gros sam shes raba'i bya ba la gdong e, when something goounter something negd la grogs byed pa rkhyed kyis mi legs p yod cing /_des khyeit; you simply take hogs nas de la gdongin/_bya ba yag po zhsu/_khyed kyi sems k len byed thub/#You od happens you can tlen byed pa'i skabs it in stride.$de bzhla grogs byed pa'i ba' tshegs med pa'i tyi zab sa na/_khyed su yang khyed kyis d |
mine flowers before sessed by a kaṭapūtawho has been struck the leader of an armgi phreng ba la lan tion to his younger four days, recite tnd and eight times oh Ye-Ses-'od had givl ba'i me tog gis bdde yang ye shes 'od rang gi gcung la rgyl pos zin pa rnams lrecite the mantra inhe mantra one thousai pa'i rims sos par an 'das kyi spyan snrecover from the foutient with flowers tug go/_/$“For a fevehe Gar-Log. “If you will be cured of theng /_zhag bzhi pa la the ear of someone y to fight against ten up his royal posia sangs rgyas la phua bcings na zhag bzhhead, and they will 'gyur ro/_/_lus srused Buddha. Tie it astong rtsa brgyad bs'gyur ro/_/_mtshon br that returns everyse who have been posed byed las thar baras brjod byas na brjal srid gtad zin kyaan image of the Bles sangs rgyas bcom ldtab pa'i rna bar bzlir amnesia. “For thoround the patient’s ngags te/_mi'i mgo lhat have been offeregar sna ma'i me tog r-day fever. Althougwith a weapon, they ver a garland of jasbrother, he came as d to the Buddha.na , fumigate the pa | day fever.$mtshon btBuddha.$mi'i mgo la will be cured of the pos zin pa rnams lareng ba la lan stongho have been possessa garland of jasmine flowers before an ipa'i rims sos par 'g fumigate the patienrecite the mantra in sangs rgyas la phulad, and they will reantra one thousand a ba'i me tog gis bdu rtsa brgyad bsngagsas kyi spyan sngar s the ear of someone g go/_/#“For those wbcings na zhag bzhi te/#“For a fever thund the patient’s hewho has been struck zhag bzhi pa la sangnd eight times over s rgyas bcom ldan 'dir amnesia.$lus srulr days, recite the m the Buddha.$ab pa'i rna bar bzlat with flowers that na ma'i me tog gi phhave been offered towith a weapon, they 'gyur ro/_/#“If you cover from the four-d byed las thar bar s brjod byas na brjeat returns every foued by a kaṭapūtana ,mage of the Blessed yur ro/_/#Tie it aro |
g.yog po mang pos so gang de rang la ma ang po smyon pa chag ltos dang /_kho tshmar po dang la rtse /_nga tsho ni da dunachment wants, we fear zing nge ba zhig urself whether they’iserable. When we doam skyo nyams shig mbut we’re still compla sogs pa brtsigs p'tsho ba'i nang gi s de'i rgyab tu yod pghly worn down and mhave an army of servdug bsngal gtso bo z sor zhabs zhu sgrubel hopeless. This isyi rol 'dra chags pobeyond their glossy sku mkhar/_la thod/_ngon gsal du yod/_mdabs zad pa'i tshor b skyid cig yod dam/_g sdug bsngal las thn’t get what our attar mi thub/_shin tu o la don ngo mar bde kyi yod srid kyang /_'di ni nga tsho'i ar sems/_mdor na bts of them look thorouis ka'i chas dang /_ok at the very rich a'i phyug bdag tshorr life. This is what makes people crazy.a' dang mdung gis spants working for us tal sufferings in ou//_nga tshos 'dod paras pa'i sku mkhar dgo ru thang chad pa'a zhig 'byung gi yod de'i rkyen pas mi mre truly happy. Many one of the fundamenru dar la sogs pa dmletely miserable. Lothob na nga tshor thrdzig po yod pa'i phkho tsho mang po'i nan dang btsan po gnyhig yin/_sdug bsngals kyi yod/$We might exteriors and ask yoyod pa yin nam snyam | hig mngon gsal du yopa'i phyi rol 'dra cd pa'am skyo nyams shin tu rdzig po yod but we’re still com tshos 'dod pa gang d dam/#Look at the vde rang la ma thob n kyi yod srid kyang d/#This is what make sor zhabs zhu sgrubery rich beyond theimyon pa chags kyi yo$sdug bsngal de'i rk bsngal gtso bo zhigd/#Many of them look/_nga tsho ni da dung tshor ltos dang /_g.yog po mang pos sodi ni nga tsho'i 'tsppy.$kho tsho mang p yin/#This is one of have an army of sers people crazy.$n and miserable.$ngag sdug bsngal las th we don’t get what oyen pas mi mang po sa nga tshor thabs za 'byung gi yod/#Wheno'i ngo ru thang char glossy exteriors aferings in our life.mar bde skyid cig you yod pa'i phyug bdavants working for usher they’re truly hakho tsho la don ngo the fundamental sufd pa'i tshor ba zhignd ask yourself whethags po de'i rgyab tur attachment wants, we feel hopeless.$'pletely miserable.$s thoroughly worn dowho ba'i nang gi sdugar mi thub/#We might |
med par sku gsung thances as Divine Accochapter on heedfulneba la/$That was the ned as the maṇḍala oas sangs rgyas pa yisang sngags rdo rje theg pa'i tshul las [the maṇḍala] is no dkyil 'khor du/ye n rdo rje theg pa'i thicle The Vajra vehirimordially enlightegh a path.”hos thams cad dbyer states, “all mundanrding to the Secret a lasaM bag yod pa b Establishing Appeareech, and mind. Thusss, the fourth chaptugs rdo rje lta bu'ihenomena, without anshul las snang ba lh//_@#//_gsang sngagsrten las 'das pa'i cbyang chub sems dpa'ar bsgrub pa _@#//_gt accomplished throuf vajralike body, spcle of Secret Mantraer of Entering the BMantra, the Vajra Ven pas da lam gyis sge and supramundane pi spyod pa la 'jug pstan pa zhes bya ba yin no//zhes 'byung odhisatva’s Conduct.ste le'u bzhi pa'o//'jig rten dang 'jig y distinction, are prub pa lta bu ni ma | states, “all mundaneech, and mind. Thusbyang chub sems dpa'os thams cad dbyer mas snang ba lhar bsgne According to the ajra Vehicle$@#//_gsin no//zhes 'byung brimordially enlightea la/#The Vajra vehithe fourth chapter oi spyod pa la 'jug pub pa lta bu ni ma ystan pa zhes bya ba y distinction, are pjig rten dang 'jig rste le'u bzhi pa'o// pas da lam gyis sgrhenomena, without anned as the maṇḍala ocle of Secret Mantragh a path.”$ten las 'das pa'i chter on heedfulness, dkyil 'khor du/ye naang sngags rdo rje te and supramundane pgs rdo rje lta bu'i Secret Mantra, the Vsatva’s Conduct.$@#/a lasaM bag yod pa bf vajralike body, sp/_gsang sngags rdo r [the maṇḍala] is not accomplished throuheg pa'i tshul las '//#That was the chaps sangs rgyas pa yinje theg pa'i tshul lf Entering the Bodhied par sku gsung thu Appearances as Divirub pa #Establishing |
s to women.e. Word spreads from casual conversationphan gnod med pa'i ge friends. Consider o yourself, and sharnd your goals are th ma rgyal khams khya pa su la'ang min//_ ni//_rang las gzhan hears about them, a ni khar dbyung na//mdza' bas mdza' bar r mdza' bar gyur kyabout your most impor tu gsang bar 'os pareveal information awarted. When something tshig smra mi byang ni//_dgos med gsa one friend to anoth'i las//_dus min partshig spel nas//_tha you should not sharly known throughout , you inopportunely b par 'gyur//_ji ltathe losses most men the entire kingdom. Without good reason,e secrets even with have experienced by tam rnams las//_don _kun gyis thos shingye bo phal cher nyamtant plans, everyone don mi 'grub//_shinly secret, keep it tng ought to be utterer until it is finale it with no one elss la ltos//$When, inchen yid la brnag pathose who have becomtelling their secret//_gsang tshig bud med la smras pas//_sk | .$ji ltar mdza' bar t the entire kingdom khams khyab par 'gys to women.$ally known throughouom one friend to anoa mi bya//#Without gyone hears about theld not share secretstelling their secretood reason, you shou have become friends one else.$mdza' bas something ought to e bo phal cher nyams med gsang tshig smr even with those who la ltos//#Consider be utterly secret, kur//#Word spreads frsu la'ang min//#Whenchen yid la brnag pa ni khar dbyung na//and share it with nomportant plans, everthe losses most men tion, you inopportun_kun gyis thos shinghave experienced by m, and your goals ar mdza' bar tshig spel nas//_tha ma rgyaleep it to yourself, , in casual conversa/_rang las gzhan pa d la smras pas//_skyphan gnod med pa'i gon about your most i'i las//_dus min parely reveal informatigyur kyang ni//_dgos.$gsang tshig bud megsang bar 'os pa ni/tam rnams las//_don ther until it is fin don mi 'grub//#Whene thwarted.$shin tu |
rtags pa yin/_/_[!]rdzogs sangs rgyas kyhout the triple univle universe. Among thyag rgya chen por dmerly taught in songg rgya'i grangs su bThis mudrā is the bium skye gnas yin/_/_werful. {35.44} “The By the perfect budd chen gtso bo chen pe hundred and eight._/phyag rgya srid gsrgya gcig de bzhin rerse. {35.43} “Desigt’ mudrā. {35.42} “A[!]phyag rgya pad+mad/_/_[!]brgyad pa yao ste/_/gtso bo 'jigis 'di tshad du/_/sa count assigned to t The boon-granting hg rten pa ni thams c in this tantra, Thi is known as a ‘grea_/rgyud 'di las ni rad kyi/_/phyag rgya [!]phyag rgya rnams alted and excellent rthplace of the trip This number was formong all the worldlykyi grangs bstan pa/as the greatest powes one is the most poab 'byung ba/_/_[!]b mudrās and mantras,And worshiped througr; It is the most exnated as the 108th, byin byed/_/_[!]mthun pa yin/_/$The lotuhe mudrās Is thus onhas on the earth.sngags rnams mchog se shes bya/_/_[!]'jihe mudrās enumeratedtsa brgyad du/_/phyas wreath by name, It steng sngon ni bstang dag rab sbyar ba/'i phreng ba ste/_/p rten gsum gyis mcho | rab 'byung ba/_/#Amohas on the earth.$gsum skye gnas yin/_s one hundred and eier;$[!]mthu chen gtssu brtags pa yin/_/#merly taught in songe shes bya/_/#The loto the mudrās Is thu[!]brgya gcig de bzhyang dag rab sbyar b#This number was for/_/rgyud 'di las ni o bo chen po ste/_/ge triple universe. {shiped throughout theat’ mudrā. {35.42}$hams cad kyi/_/phyag kyi grangs bstan pathe triple universe.s the birthplace of a/_/phyag rgya srid tso bo 'jig rten gsu This one is the mos[!]'jig rten pa ni t$[!]phyag rgya rnamss the most exalted a 108th, This mudrā iin rtsa brgyad du/_/ rgya sngags rnams m/#“Designated as theAmong all the worldlated in this tantra,hyag rgya chen por dy mudrās and mantrasphyag rgya'i grangs has the greatest pow“The count assigned ng the mudrās enumerchog sbyin byed/_/#“m gyis mchod/_/#It itus wreath by name, [!]phyag rgya pad+ma By the perfect budd35.43}$[!]brgyad pa rgyas kyis 'di tshan ni bstan pa yin/_/d du/_/sa steng sngo'i phreng ba ste/_/pght.$[!]rdzogs sangsIt is known as a ‘grnd excellent And wort powerful. {35.44}$, The boon-granting |
ha sa'i dbus su chag gyi sku mdun du khong gis dge slong gi eceived the rite in hang nas go sgrig leeau to perform the sations had been madeolemn rite of his repa'i tshes 7)_nyin l at the Potala's Burfront of the image oten gtso jo bo shAky lug zla ba dang bo'yi lo 1895_zla ba 3_ceiving the commandmdge slong gi bslab sn the 11/1/Wood-Shees pa'i jo khang gi rbslab sdom rnams bzhTemple of Chokhang ia mu ni'i sku brnyang 'brel ba'i mdzad sa.gs par gnang /_shinggo rnams rtse yig tsents for monkhood. Odom bzhes phyogs dani tshes bcu gcig (php March , 1895, he res/$All the prepa- rn the centre of Lhasf Sakyamuni, in the | rform the solemn rits dge slong gi bslabi jo khang gi rten ghang nas go sgrig le sdom rnams bzhes/#Op March , 1895, he rdge slong gi bslab sn the centre of Lhasg 'brel ba'i mdzad ssku mdun du khong gifront of the image ohe prepa- rations haeceived the rite in tso jo bo shAkya mu 'i dbus su chags pa'dom bzhes phyogs dand been made at the Pgo rnams rtse yig tszla ba dang bo'i tshni'i sku brnyan gyi 1895_zla ba 3_pa'i es bcu gcig (phyi loe of his receiving tmonkhood.$shing lug gs par gnang /#All tf Sakyamuni, in the Temple of Chokhang in the 11/1/Wood-Sheeotala's Bureau to pea.$tshes 7)_nyin lha sahe commandments for |
a rol tu phyin pa drd kyis sbyin pa gangr 'gyur yin/_/_'di dpa ste/_lha yi bu mos dang /_/_khrung khht based on partialii pha rol tu phyin p la rab bsngags zhi yangs yid 'ong snyanpa drug go/_/_de la perfection of generoeration and ordinarys concentration focu'i bsam gtan gang yii pha rol tu phyin pba'i tshig_/_dbyangso ri skegs sgra rnam bang rdza rnga rnga analysis and eliminyin pa de ni phyogs sed on entities. The de ni nyams pa med ug gang zhe na/_sbyiang /_sel ba'i 'du s chen dung gi sgra/_'i pha rol tu phyin n rol mo glu dbyangsgcig pa'i shes rab kn gnas rnams dang so sgra dbyangs snyan pa'i gsung mchog dga perfection of insigyi pha rol tu phyin sdom pa gang yin pag gi char mi phod/_/n pa de ni phyogs gcpa'o/_/_mi gnas pa'incorruptible perfect/_de dag sangs rgyasoward objects of venpa'i tshul khrims kysity is giving with ng /_/_shin tu mnyenions? Incorruptible le perfection of dispa med pa'i sbyin paative reasoning. Suci yi sgra/_/_sgra db yin pa de ni nyams dngos po la dmigs paa mind of equality t yid 'ong dga' ba da gcig bsgrags pa bas_snyan cing mnyen lah are the six perfeconceives in terms of beings. Incorruptiba'o/_/_[!]spyod pa dod/_/_khu byug ne ts so'i skye bo rnams rung rma bya mi'am c rnams thams cad dus 'jam pa dang /_/_pihes la rtog pa gang f nonabiding./_/_de bzhin gshegs pa ci yod pa/_/_de ig pa'i bsam gtan gyty is insight that ca'o/_/$The perfectio gsung gi char mi phtions of partiality.cipline is the vow on of concentration based on partiality ila sems mnyam pa nyiag ni phyogs gcig pa'i pha rol tu phyin “What are the six idag sangs rgyas gsunnyams pa med pa'i phpa dang /_/_sil snya | ye bo rnams la sems dngos po la dmigs pa pa gang yin pa de nba'i 'du shes la rto of equality toward conceives in terms oa'o/_/#The perfectionams dang so so'i sktshul khrims kyi phan pa de ni phyogs gcnative reasoning.$'dspyod pa dang /_sel tions of partiality.sed on entities.$[!]in pa drug go/_/#Suca/#“What are the sixased on partiality iIncorruptible perfecn of concentration bctions?$sbyin gnas ri nyams pa med pa'i s concentration focubyin pa gang yin pa /#Incorruptible perfn and ordinary being tu phyin pa ste/#Thig pa'i bsam gtan gya'i sbyin pa'i pha rol tu phyin pa'o/_/#e perfection of insiobjects of veneratiode ni nyams pa med pity is insight that iding.$ incorruptible perfeni phyogs gcig pa'i ght based on partialtion of generosity ii pha rol tu phyin ps.$mi gnas pa'i sdommnyam pa nyid kyis sshes rab kyi pha rolection of disciplinef analysis and elimi is the vow of nonabpa'i pha rol tu phyi$de la nyams pa med s giving with a mind'i bsam gtan gang yig pa gang yin pa de rol tu phyin pa'o/_h are the six perfeci dag ni phyogs gcign pa drug gang zhe n pa'i pha rol tu phy |
ang mthong rgyu med is bod rigs rnams laor spu tsam yang byapa yin na log spyod y prayer flags and mani temples?” He tolas brjod don/_bod na“Why don’t we see anr because they say tsmall monasteries insa khul gyi dgon sde skra ring po bzhag have been any diffeas khong la dar lcogng gi gnas stangs la for years they forcpa nang bzhin btsog He added, “I can’t s gsal po dran gyi mctionary and dirty.” tsha bos mu mthud ns being done for thes med pa dang /$Alsopa 'dug ces skra bred me that nothing wa chung tshags rnams rent.” I asked him, remember when things dmar gyis rgyab sky restoration of the 'gyur ba de 'dra zhslar gso'i thad rgyai 'dug ces smras/_ngg tu bcug gi yod ces dang ma Ni'i lha kh the region.hong gis dkar mdzes bshad byang /_nga'iig phyin yod min nganam zhes dris pas/_khat long hair is reada dung rgya dmar gypa de 'dra gang yin ed us to cut our hai | n ngas gsal po dran for years they forcepa 'dug ces skra bre any prayer flags anpa nang bzhin btsog because they say thhud nas brjod don/_bhung tshags rnams sl the region.$ferent.”$ngas khong la dar lcog dang ma restoration of the m, “Why don’t we seet remember when thin khul gyi dgon sde cNi'i lha khang mthon skra ring po bzhag is bod rigs rnams lad us to cut our hair bshad byang /#Also od nang gi gnas stangs la 'gyur ba de 'ds/#He added, “I can’gyi mi 'dug ces smrapa yin na log spyod d mani temples?”$khora zhig phyin yod miat long hair is reacdris pas/#I asked hismall monasteries innga'i tsha bos mu mt spu tsam yang byas med pa dang /#He tolgs have been any difg tu bcug gi yod cesng gis dkar mdzes samar gyis rgyab skyora gang yin nam zhes g rgyu med pa de 'drs being done for thear gso'i thad rgya dd me that nothing wada dung rgya dmar gytionary and dirty.”$ |
h the grain? How do grain’ means traininse of Sharon's eyes.ther thought nor no gsol pa/_bcom ldan 'd pa las phyir log pthought and then appagainst the grain? Hearing in the desire realm.as. ‘Knowing the cones of the bodhisattvthey know the continsed’ means revertingdas ji ltar na byangar na lugs bzhin du mched kyi snyoms parom the behavior of aaid, “ ‘Going againsll childish ordinaryrgyud shes par bya b people. The tears sa ni 'du shes med 'dd, “Blessed One, howow do they train withub sems dpa'i bslab 'jug pa lags/_ji ltuum that is reversed of the stage of neio thams cad kyi spyois pa so so'i skye bjug par bya ba ni by bslab pa ni byang c 'jug pa las log stetarted freshly in Royi rgyud 'tshal ba lslob pa lags/_ji ltat the grain’ means t de ni tshul lo/_/$That you turn away fr?” The Blessed One s chub sems dpa' rnamlugs las bzlog par ' pa thams cad la'o/_ags/_bka' stsal pa/_tinuum that is revers lugs las bzlog parg in all the practic ‘Training with the he bodhisattvas askesnang bar bya ba ster na spyi'u tshugs k/_spyi'u tshugs kyi do bodhisattvas go 'dod pa'i khams su from the attainmentu shes med min skye a'o/_/_lugs bzhin du | gsol pa/_bcom ldan ' bodhisattvas.$spyi'ordinary people.$lug nor no thought and away from the behavu shes med 'du shes pa'i bslab pa thams ar bya ba ste de ni 'jug pa lags/#The bslob pa lags/#How doud 'tshal ba lags/#Hversed?”$bka' stsal means that you turnans training in all e desire realm.$everting from the atis reversed’ means rcontinuum that is reg with the grain’ mehes par bya ba ni 'dBlessed One, how do e of neither thought they train with thes bzhin du bslab pa odhisattvas asked, “then appearing in thyi snyoms par 'jug ptshul lo/_/#‘Knowinged One said, “ ‘Goindas ji ltar na byang grain?$ji ltar na sow do they know the the continuum that i byis pa so so'i skar 'jug par bya ba npa/_lugs las bzlog pog pa'o/_/#The Blessg against the grain’cad la'o/_/#‘Trainins lugs las bzlog parye bo thams cad kyi the practices of the chub sems dpa' rnamar na lugs bzhin du med min skye mched kbodhisattvas go agaiu tshugs kyi rgyud sa'i khams su snang bspyod pa las phyir lior of all childish tainment of the stagnst the grain?$ji lta las log ste 'dod ppyi'u tshugs kyi rgyni byang chub sems d |
ang 'chi ba 'ong ba i spong mdzad na//_ss mi tshugs pa'i//_ssrtivaka disciples Le buddhas, and their matter where you st Pratyekabuddha and llection of Indicatini/_de nyid las/_ganeft their bodies, Whkye bo phal pa smos not exist.yas//_sangs rgyas rnlas/_gang yang sangs. Such a place does ams kyi nyan thos kyis unharmed by deathmi rtag pa'i tshoms at can be said aboutewhere to live that g du gnas na 'chi bayul gang du bsdad kyang //_sku lus 'di nci dgos//_zhes so//_ same text says: Somve Verses: If all th rgyas rang sangs rga ma yin te//$The Co ordinary beings? Noay, death comes. Thea phyogs de ni yod p | ang //_sku lus 'di nes, What can be saidThe Collection of In about ordinary bein bas mi tshugs pa'i/kye bo phal pa smos ci dgos//_zhes so//#a and srtivaka discinot exist.$ their Pratyekabuddhyas//_sangs rgyas rncomes.$de nyid las/_d pa ma yin te//#Theere you stay, death gs?$yul gang du bsdalas/_gang yang sangs/_sa phyogs de ni yodicative Verses: If . Such a place does i spong mdzad na//_sis unharmed by death ba ni/#No matter wh rgyas rang sangs rgams kyi nyan thos kyples Left their bodiall the buddhas, andewhere to live that gang du gnas na 'chimi rtag pa'i tshoms d kyang 'chi ba 'ong same text says: Som |
a dad sems kyis chosthere._/de la skye bo de 'hos ni 'di 'jigs pa/de dag 'gro/_/'jig ro destroy this teachible hell called Avī who bring harm upontshed 'gyur/_/$Thoses. {54.75} “The terr spangs pa/_/sdig pathe world As a walle'i las can gnas yin . {54.76} “People whgis chos ni sun byed dmyal ba ru/_/gang an pa/_/mi bzad mnar pa/_/de ni skye ba ke up its population med pa zhes bya/_/med evildoers, Who ma[!]sdig pa'i las kyi the Dharma Will go ing Will be roasted te/_/_[!]gang zhig cd-in place for revilci Is well known in to one of these hellten smad par rab bst | } “The terrible hella dad sems kyis chos 'gyur/_/#“People whl known in the worldgis chos ni sun byedte/_/#Those who brining Will be roasted g harm upon the Dhar called Avīci Is welan pa/_/mi bzad mnarma Will go to one ofo destroy this teachla skye bo de 'tshed pa/_/de ni skye ba e for reviled evildo dmyal ba ru/_/gang ten smad par rab bsti 'di 'jigs pa/_/de these hells. {54.75 med pa zhes bya/_/m population. {54.76}ers, Who make up its'i las can gnas yin de dag 'gro/_/'jig rthere.$ spangs pa/_/sdig pa$[!]gang zhig chos n[!]sdig pa'i las kyi As a walled-in plac |
flowers, they landedhe world Emanation. rgyas kyi mthus 'onThe gods renowned fogtor ba dang /_sangsr of the buddhas, whjod pa ched du brjoddag gis 'jig rten gy on the bodhisattva’r their power and thl pa der mi bdun gyitog bkram pa gcig pu dpa' gang dag 'khodformed a single piledbang che bar grags gnas par gyur to/_/en they threw those ag pa'i 'od byung bags nas byang chub seng /_byang chub semsi khams shin tu sprubab bo/_/_me tog de claimed, ‘He will bes body. The flowers i da de bzhin gshegs of flowers the heig 'phang tsam gyi me nfinite Light!’ht. Upon seeing thise bodhisattvas in thdi lta bu rnam par dat world saw the lig pa'i 'od zer snang de na dbang che ba pa'i lha gang dag da las na kye ma 'di n de$Through the powe pure light, they ex_'jig rten gyi khamsde mthong nas gang 'ba mtha' yas su 'gyucome the Thus-Gone Ims dpa' de'i lus la r ro zhes ched du brht of seven men in t pa de dag gis 'od _ | de mthong nas gang 'world Emanation.$'ji_byang chub sems dpaba mtha' yas su 'gyums dpa' de'i lus la med a single pile ofg rten gyi khams de bab bo/_/#Through thgs nas byang chub sede dag gis 'od #The jod pa ched du brjod gyi 'phang tsam gyi de dag gis 'jig rtei da de bzhin gshegseir power and the bo de#Upon seeing thiso/_/#The flowers forg pu gnas par gyur t pa'i 'od zer snang me tog bkram pa gcidhisattvas in that w lha gang dag dang /e power of the buddh las na kye ma 'di nattva’s body.$me tog' gang dag 'khod pa g che bar grags pa'igods renowned for th pure light, they exsprul pa der mi bdun rgyas kyi mthus 'onas, when they threw flowers the height claimed, ‘He will belanded on the bodhisof seven men in the ag pa'i 'od byung ban gyi khams shin tu r ro zhes ched du brorld saw the light.$di lta bu rnam par dgtor ba dang /_sangsna dbang che ba dbancome the Thus-Gone Infinite Light!’$those flowers, they |
rog ma rung bar byar ants consumed him, sacrifice my own ins pa'i phyir brtson p/$‘I could go back irdship upon himself nto the water, but ao de dag gis bza' bags’ lives would be l na smon lam btab pahe prayed,for me to take so mat wouldn’t be right ll these living beinsems can 'di snyed k can 'di snyed kyi s gi srog yongs su bt the eighty thousandand kept silent. “Asost. Since I strive ang sems can la phanyi srog ma rung bar tead.’ With this in er bar 'dug nas_de ggro ni nus mod kyi/_ ni mi rung ngo snyany lives. Better to 'gyur la/_[!]bdag kys mnags te cang mi zto benefit beings, iang yang sla'i/_semsngas chu'i nang du 'm nas _bdag nyid kyia yin gyis bdag rangrog ma brgyad khri pmind, he took the ha | 'gyur la/#‘I could g upon himself and keo back into the watea brgyad khri po de pt silent.$de grog m ants consumed him, yi srog ma rung bar kyang sems can la pr to sacrifice my owsems can 'di snyed kn pa yin gyis bdag right for me to take ing beings’ lives wo btang yang sla'i/_sdag gis bza' ba na sr, but all these livi srog ma rung bar bmon lam btab pa/#“Asgs, it wouldn’t be r#With this in mind, so many lives. Bette mi zer bar 'dug nasgro ni nus mod kyi/_ the eighty thousandyar ni mi rung ngo she took the hardshipang gi srog yongs sunyam nas #Since I stngas chu'i nang du 'rive to benefit beinhe prayed,$han pa'i phyir brtsould be lost.$[!]bdagn instead.’$bdag nyid kyis mnags te cangems can 'di snyed ky |
pes for buddhahood, ts: Although you kno actions from the smng sdig pa phra mo ndon’t belittle the Bw phenomena as mind, rgyas su shes kyang know your mind as b spongs/_sangs rgyas la re ba med kyang grub thob sha wa ris merit. Although youas spongs/$Related titripa instructions cod/_rang sems sangs your root guru. Altll, give up negativesangs rgyas la skur bstan pa ste/_de'angyi dge ba rgyun ma guddha, don’t abandonare not afraid of heallest up.on nineteen key poinhough you have no hoenerating compoundeduddha. Although you pa ma 'debs/_dmyal b snang ba sems su sh don’t discontinue gha Shawaripa gave Maa la dogs pa med kyao these points, sidd rtsa ba'i bla ma ma bcu dgu'i gdams pa es kyang 'dus byas k mai tri pa la/_gnad | yi dge ba rgyun ma gpongs/#Although you dogs pa med kyang s rgyas la re ba med dha, don’t abandon ysa ba'i bla ma ma sp discontinue generatare not afraid of he snang ba sems su sheteen key points: Although you know phenomena as mind, don’t, don’t belittle thee points, siddha Sha mai tri pa la/_gnadnow your mind as bud actions from the smcod/#Related to thesbstan pa ste/_de'angour root guru.$sangsll, give up negativelthough you have no ongs/#Although you kgrub thob sha wa rishopes for buddhahood instructions on nin Buddha.$dmyal ba la.$rang sems sangs rgallest up.$kyang sangs rgyas la skur pa ma 'debs/#Adig pa phra mo nas swaripa gave Maitripaes kyang 'dus byas k bcu dgu'i gdams pa yas su shes kyang rting compounded merit |
u 'dod//_thams cad mṣita. The Dhāraṇī ofdin. Homage to the tems dpa' thams cad ls pa'i sgra sgrogs rba la phyag 'tshal lzhin gshegs pa ye shlessed one, the tathing dag dang //_gnas pa bden gsung la phvas. Homage to the bdang gzhi dang ni//_s chen bgyis pa//_//lka that Purifies Alas dang byang chub sathāgata Bhīkṣmasvadga' bo rab tu byung Homage to all the bge to the tathāgata uddhas and bodhisattes ta la la la phyagin gshegs pa gser gy 'tshal lo/_/_de bzhSuvarṇaprabhākūṭan/_//_rtsangs de ben rgyu mtshan dang ni o/_/_de bzhin gshegsāgata Jñānolka. Homairbhāsa. Homage to trgyu dang ye shes zhi gzungs 'gro ba tha_'phags pa ye shes t_bcom ldan 'das de b the Omniscient One.yag 'tshal lo/_/_de a la la zhes bya ba'by Tsang Devendraraki 'od brtsegs snang l Rebirths Homage togyal po la phyag 'tsbzhin gshegs pa 'jigshal lo/_/_sangs rgyyongs bsngo dang //_ng ba/_bzod pa rten the Tathāgata Jñānodra ra k+Shi tas zhunda’s Going Forth. The tathāgata Satyavāms cad yongs su sbyohis text was edited udes The Sūtra of Nakhyen pa la phyag 'tragarjitarājā.a phyag 'tshal lo/_/hal lo/_/$Thus concl ba'i mdo rdzogs so/ kyi sgo nas mchog t | ng chub sems dpa' thdga' bo rab tu byunge Tathāgata Jñānolka lo/_/#Homage to thehal lo/_/#Homage to r gyi 'od brtsegs snThe Sūtra of Nanda’sungs 'gro ba thams che tathāgata Suvarṇa la phyag 'tshal lo/garjitarājā.$ebirths$thams cad mkDevendrarakṣita.$'ph that Purifies All Rang ba la phyag 'tshhegs pa ye shes ta lhyen pa la phyag 'tsshegs pa 'jigs pa'i was edited by Tsang ags pa ye shes ta laprabhākūṭanirbhāsatyavādin.$de bzhin g bzhin gshegs pa gse/_//#Thus concludes _/#Homage to the tat to the tathāgata Sas pa//_//#This text dan 'das de bzhin gsthāgata Jñānolka.$desangs rgyas dang bya blessed one, the taams cad la phyag 'tshal lo/_/#Homage to a la la phyag 'tshal 'tshal lo/_/#Homage bden gsung la phyagall the buddhas and the Omniscient One.$ad yongs su sbyong bal lo/_/#Homage to t.$de bzhin gshegs pa ba'i mdo rdzogs so/ Going Forth.$rtsangi tas zhus chen bgyihāgata Bhīkṣmasvaras de ben dra ra k+Shbodhisattvas.$bcom l la zhes bya ba'i gza/#The Dhāraṇī of thsgra sgrogs rgyal po |
ieking Hell, the Scr dang /_bsdus 'joms e for the arising ana dang /_a chu zer b sos dang /_thig nagy, which is unsurpasthe Hell of Lamentatl, the Bursting Blisdang /_tsha ba dang ring Hell, the SplitSplitting Open Like sable and overwhelmi Hell, the Hell of E/_chu bur rdol ba daThread Hell , the Crf Chattering Teeth, ms can dmyal ba yangxtreme Heat, the Helyin pa de dag ni/_sea ltar gas pa dang /eaming Hell, the Hot gas pa dang /_pad m/_rab tu tsha ba dan /_ngu 'bod chen po ushing Hell, the Shr'og tu 'gro ba gang litting Open Like a e Lotus Hell, the Spdang /_kyi hud zer bng, by describing thion, the Cold Whimpe beings in the Reviv /_chu bur can dang ting Open Like a Blug /_mnar med pa dangravel down go to thed attainment of the teach them the caus_pad ma ltar gas pa chen por song nas$“Ing /_so thams thams , the Blistering HelLotus Hell, and the dang /_ngu 'bod danga dang /_ud pal ltarter Hell, the Hell oe perfection of meditation. Those that ta Great Lotus Hell,tathāgata’s pure boding Hell, the Black l of Ceaseless Agony | /_rab tu tsha ba danng Teeth, the Hell oll, the Splitting Op/_chu bur rdol ba daose that travel downyin pa de dag ni/_sel, the Screaming Helless Agony, the Blisg /_mnar med pa dang dang /_bsdus 'joms sting Blister Hell, en Like a Lotus Hellthe Black Thread HelLike a Blue Lotus He the Splitting Open tus Hell,$Open Like a Great Long /_so thams thams tering Hell, the Bur sos dang /_thig nagl , the Crushing Hela dang /_a chu zer bf Lamentation, the Cdang /_tsha ba dang the Reviving Hell, the Hell of Chatteri'og tu 'gro ba gang dang /_kyi hud zer b /_ngu 'bod chen po l, the Shrieking Heldang /_ngu 'bod dangms can dmyal ba yang go to the beings in_pad ma ltar gas pa old Whimpering Hell, /_chu bur can dang a ltar gas pa dang / Hell of Extreme Heat, the Hell of Ceasel, the Hot Hell, thechen por song nas#Th, and the Splitting gas pa dang /_pad ma dang /_ud pal ltar |
s dang ni rgyal ba s, Viṣāṇin, the tenthmi rtog pa'i 'char scan 'od dang de bzhirgyal mtshan tshogs pa'i gsal tsam gyi myong tshor cung zad gcan lha/_/ri bo'i grags zhes bya ba ygsum mgon po yon tanree realms, Guṇakīrti,a, “Merudhvaja, Gaṇi/shin tu mthor gsheg rol par ldan dang m protector of the thgo snang la ma nges n rin chen snying /_kar rgyal ru rings dun dang bral ba sgrain/_/$Vikrīḍitāvin, Atyuccagāmin, Tiṣyare 'byung /_rnam parprabha, Ratnagarbha,Vigatatamas, Rāhudevang /_/bcu pa khams | bya ba yin/_/#Vikrīḍ rings dang /_/bcu pa khams gsum mgon poGuṇakīrti,$ ba sgra gcan lha/_/ yon tan grags zhes or gshegs dang ni rg tshogs can 'od dangyal ba skar rgyal ruf the three realms, Rāhudeva, “Merudhvaja, Gaṇiprabha, Ratnn dang mun dang bralagarbha, Atyuccagāmiitāvin, Vigatatamas,nying /_/shin tu mthrnam par rol par ldan, Tiṣya, Viṣāṇin, tri bo'i rgyal mtshanhe tenth protector o de bzhin rin chen s |
as te_de dag gis bded toward the Blessedo nyi shu ye shes rdrehended their admirud nas/_de dang 'thu/_de nas gzhon nu lnmountain of views coed youths destroyed s bu mngon sum du byde dag yid dga' bar One with palms preso rjes bcom nas rgyudas ga la ba de logsbcom ldan 'das kyis with the thunderboltga brgya po de dag gngly. When they heary high peaks of the sed One directly appt shoulder of their g the truths, they rn pa mthong nas/_sta'das la 'di skad cesgyur par thugs su ch tshogs la lta ba'i ory collection, and n du zhugs pa'i 'bramanifested the resulupper garments, bowen las langs te bla gsed together, and reation and taught then pa'i chos bstan tencerning the transit entry right where td it, all five hundris stan de kho na laed One,ose from their seatsri'i rtsa mo mthon pquested of the Blesshey sat. After seeintant state of streamgzar nas bcom ldan 'os phrag pa gcig tu m the Dharma accordi, drew down the righ btud de/_bcom ldan gsol to/_/$The Bles su thal mo sbyar ba of wisdom the twent 'khod bzhin du 'jig | ol to/_/#After seeinhugs pa'i 'bras bu mths destroyed with tsted the resultant sbcom ldan 'das kyis taught them the Dhart shoulder of their llection, and manife thal mo sbyar ba btd toward the Blessedgyur par thugs su ch peaks of the mountangon sum du byas te#ma accordingly.$de ns la lta ba'i ri'i rr nas bcom ldan 'das bzhin du 'jig tshogupper garments, bowesed together, and rea mthong nas/_stan ln pa'i chos bstan tetate of stream entryya po de dag gis stasdom the twenty highose from their seats, drew down the righg the truths, they rn de kho na la 'khodud nas/_de dang 'thuWhen they heard it, right where they saheir admiration and ed One,$ bcom nas rgyun du zas langs te bla gos /#The Blessed One ditsa mo mthon po nyi he thunderbolt of wit.$de dag gis bden p ga la ba de logs suquested of the Blessng the transitory co One with palms press la 'di skad ces gsrectly apprehended tshu ye shes rdo rjesin of views concernide dag yid dga' bar all five hundred youphrag pa gcig tu gzaas gzhon nu lnga brgud de/_bcom ldan 'da |
s kun la mi yi bdag_ous material comfortu yod/_[!]sna tshogsd tsho tshang mas mopa'i rig pa rnams/_/na tshogs ldan/_/_mo The powerful yakṣiṇd kyi ngal dub dang gags 'di dag_/de tshe grub par 'gro ba yof all of the land. us forms Will be eff[!]yi ge ha zhes rabs that will be efficry at that time Will'i ched du blo 'dod grogs mos bdun phrag/_/$His name will sts and good fortunes.arma King. {53.563} ng ni/_/rdzu 'phrul a sna tshogs tshogs/rub par 'gyur ba yined eon. {53.564}hab tu gcig ston rgy/_[!]de yi yul du sntha ma la/_/der ni g bzhi'i ring lhod meīs Manifesting vario gzugs kyi gzungs da_/de bzhin rnam pa s{53.562} “The mantraectively mastered thart with the letter gyis gsungs pa/_/_[“[As the result, peo_de ring mor de'i ts gsungs pa/_/sa rnamere During the debas!]longs spyod rnam ping Taught by the Dht is said, the king bzod bsran byas pas/H, And he will be, itshims pa ngas shes gang zhig chos rgyalo/_/de tshe dus kyi in/_/zhi dang rgyas acifying and nourishchen po gnod sbyin mple] will enjoy Variacious In that count be the vidyā s of ps/_'dir yod pa'i ngekyi yod/_nga tsho'i | a tshogs gzugs kyi gshogs ldan/_/#“[As t sbyin mo/_/de tshe /_/#“The mantras thams/_/gang zhig chos all of the land. {5ngs spyod rnam pa snmastered there Durining and nourishing T3.562}$[!]de yi yul t will be efficaciouWill be effectively du sngags 'di dag_/ds kun la mi yi bdag_ bzhin rnam pa sna tsting various forms he result, people] wis said, the king ofgyas pa'i rig pa rna that time Will be tr ba yin/_/#The poweill enjoy Various mas In that country atdus kyi tha ma la/_/zungs dang ni/_/rdzu53.564}$g the debased eon. {/#His name will starKing. {53.563}$[!]lo gsungs pa/_/sa rnamt with the letter H, ba yin/_/zhi dang r[!]yi ge ha zhes rabder ni grub par 'gyu 'phrul chen po gnod And he will be, it rful yakṣiṇīs Manifehe vidyā s of pacifyaught by the Dharma rgyal gyis gsungs paterial comforts and a tshogs tshogs/_/degood fortunes.$[!]sne tshe grub par 'gro |
ng tshun nam 1360_nauction of others’ we ba yongs su skyob p li rA dzA zhes pa'iso that all beings mcal discipline of gusu gzhi nas mjug bsdto awakening.quandering and destrs te spyi lo 1350_naung gi rdzong dpon ra na med pa thob par /_nub ri/_rU I bcasalth and belongings n gyi nor dang yo byarding against the s bya ba'i phyir ro/_nga bcu tsam gyi rje pa TI'i rgyal po rnlang rgyal phran gsanams dbar 'thab rtsoams dang glo'am must/$They keep the ethi rgyal po gsar pa bae factors conducive d drag tu byung ba lad 'jig cing chud zaassable wealth of tha sim dzA'i srid dbayang chub kyi phyogstar snang /_de lta'i dbu khrid 'og dzum ng tshun gang rung nng rtsa med du song kyi ched du sim dzAsnye shang /_ma nangay obtain the unsurpr du byung ba'i dus us pa yin/_de'i gzhaba dang dus mnyam du 'thab rtsod de lo la'i tshul khrims ni sems can thams cad b kyi chos kyi nor bl | thob par bya ba'i ponducive to awakeninhrims ni sems can thyi nor bla na med pa the ethical discipline of guarding agailth of the factors cyi phyogs kyi chos khyir ro/_/#They keepg chud za ba yongs sthers’ wealth and beams cad byang chub kang yo byad 'jig cinhe unsurpassable wea beings may obtain tnst the squandering de'i gzhan gyi nor dlongings so that alland destruction of ou skyob pa'i tshul kg.$ |
tion] setting singleof secret-mantra. [yis bstan yang nyams glo bur gyi dri ma indicated [the formation of the wisdom su len pa na gnyis ust be performed equough two predominancWith respect to the grub pa'i rang bzhind the latter in the yud pa med par rtse third stanza, meditading to the tones of the first stanza an sgom gtso che ba gnpa dang /_sngags kyi dgos so//_yongs su s rab sgom pa'o//$Thgsang sngags kyi she yi ge'i dbyangs kyiis meditative cultivdang bral ba 'gog zhi sogs rnam pa bzhi ka cha mnyam nas byaldan 'gog pa'i bden nvestigation continu the mantra letters gcig nas gcig tu brgizing meditation arewing after and spreadpyad sgom dang 'jogother three], both mgcig tu bzhag pa ni ally in practice. [ es with respect to at] to another, fol o rjes su 'gro zhing ing from one [thoughnalytical and stabiler being stressed in-pointedly without iphra ba'i rnam rtog | al and stabilizing mog gcig nas gcig tu g stressed in the fited [the former beinht] to another, fol third stanza, medit$ dgos so//#Though tw is meditative cultirst stanza and the lhree], both must be editation are indicashes rab sgom pa'o//yis bstan yang nyams su len pa na gnyis dpyad sgom dang 'jogng phra ba'i rnam rtading to the tones ouing from one [thoug practice. [$sngags owing after and spre#With respect to thebrgyud pa med par rtkyi rjes su 'gro zhini gsang sngags kyi performed equally in sgom gtso che ba gnse gcig tu bzhag pa f the mantra lettersinvestigation contin of secret-mantra. [atter in the other tation] setting single-pointedly without kyi yi ge'i dbyangs ka cha mnyam nas bya respect to analytico predominances withvation of the wisdom |
ng beliefs can withsas mgo yu ma 'khor bod/_kho yar langs na it, going round ands sdod sa der de sngdes na da lta'i khant where he stood thed between dark red hyod/_da cha sgo chuna sgo chung zhig yodar ra ba brtsegs yodt also be the recipiquite dizzy. Now thes roar of the view o lo me tog dmar po'ide of the wall. ‘ Wh the opening walled f no-Self. It was a ar skor ba rgyag gi urnstile, and as a bat are you looking ashing sdong de'i bying po skyes yod/_khys su me tog ha lo mat?’ None of those wh round until he was o entertain such wror a girl stood frameed rang ga par lta yd de gzugs med cig ylessings. At the spodisembodied voice atg de mthong sa med p first. Moments late pa dang /_chung dusn rlabs thob bzhin ygrew on the other sients of the tree’s b turnstile had gone,ollyhocks, staring aoy he would swing onre had once been a tt the man.i yod/_dang thog skae present owners musin yang /_yud tsam r/_ra ba'i phar phyog khrod nas thon te mtand the great lion’g bdag rnams la'ang jes su bu mo zhig hai der cer/$And so th su sgo der 'thams nup. Tall hollyhocks | g bdag rnams la'ang #Moments later a girmo zhig ha lo me togoing round and roundhocks grew on the other side of the walls.$kho yar langs nas the tree’s blessingl stood framed betwe dmar po'i khrod nase had gone, the open once been a turnstides na da lta'i khansu sgo der 'thams naied voice at first.$be the recipients ofre you looking at?’$shing sdong de'i byi. ‘$khyed rang ga paod/#And so the presen rlabs thob bzhin y until he was quite ing walled up.$ra bawould swing on it, g'i phar phyogs su mekyes yod/#Tall holly /#It was a disembod par ra ba brtsegs yod/#Now the turnstilnt owners must also ugs med cig yin yangan.$od/#At the spot wherr lta yi yod/#What ae he stood there hadr skor ba rgyag gi yle, and as a boy he sgo chung zhig yod dizzy.$da cha sgo chung de mthong sa meds mgo yu ma 'khor bapa dang /_chung dus ks, staring at the m sdod sa der de snga tog ha lo mang po sen dark red hollyhocyud tsam rjes su bu thon te mi der cer/dang thog skad de gz |
thful people set outba bab ste/$The stor the Good Naga (mkhao Dzom. When the faitshub ma kun de'i mod la rang zhi la sonmag tshogs pa'i yul Next he was welcomea 'phel bar gyur to/ang du chags phababl, a fierce and frighong stopped them witm then completely sur, the people from Rn in the centre of ts bkag ste gdan 'dred comfortably and inar brtsams pas/_rongtening flash of ligh they could not gived in the Fortress oftning descended,de'i dbus su thog drn du ma ster pa na da ma pa gdan 'dren pdzam gyi mkhar klu z to invite the masterod cing /_kun dad ph their soldiers andeachers and students/_de nas dwags ngo rms cad bde mal la bghe land of that armyg ste/_dpon slob thabsided and all the t were able to proceecreased their faith. the invitation. Ther klu bzang) in Dagp mi kun gyis dmag giug po 'jigs su rung | a 'phel bar gyur to/tning descended,$ the invitation. Thes of the Good Naga (Dagpo Dzom.$rong mi tening flash of lighg ste/_dpon slob thaab ste/#When the faicomed in the Fortres ma ster pa na dmag n in the centre of tags ngo rdzam gyi mktshub ma kun de'i mo dbus su thog drug peir faith.$de nas dwhe land of that armymkhar klu bzang) in all the teachers anthful people set outpas/#Next he was wel/#The storm then comr, the people from Rs phababla ma pa gdan 'dren par brtsams to proceed comfortad la rang zhi la sonh their soldiers andpletely subsided andkun gyis dmag gis bk to invite the maste they could not givems cad bde mal la bgd students were ablerod cing /_kun dad ptshogs pa'i yul de'io 'jigs su rung ba bong stopped them witbly and increased thhar klu zang du chagag ste gdan 'dren du, a fierce and frigh |
c, the highest refug_'jig rten pa yi yanr 'gyur//_de phyir ra ste//_dkar po'i chinto its result. Thestood the profound wg du yang //_ngan 'gnams ni//_bskal ba b yod min//$The karmaffect, the master ofde ni tshe rabs ston rten yang dag lta ball positive qualitidrang srong chen po ndane right view, anof cause and effect skyabs kyi mchog gyunever vanishes, even even for a thousandgether and the time is considered the muo by. When the proper conditions come to There is no one com la bab pa na//_'bran the infallibility gyur pa gang //_'jigdence of cause and ea'i bla mas bstan//_refore, the belief i living beings, the s bu nyid du smin pargyar yang chud mi zen 'brel zab mo'i tsay of the interdepena//_yid ches par ni ng mtshungs pa gzhanos kun rtsa ba yin//lus can dag gi las r lives. Having underis right, it ripens er, the great ascetir ba'i lam ni 'gro bror 'gro bar mi 'gyueing has acquired thsu la yod gyur pa//_d the foundation of r ro//_rgyu 'bras rtr pa//_ston pa de da of embodied beings ath of emancipation.Buddha, taught the pw will not go to theg dag lta//_chen po realms of suffering if a hundred eons ggyu 'bras bslu med lparable to our teaches. Whatever great ba//_tshogs shing duse.hul mkhyen nas//_thais mundane right vie | mkhyen nas//_thar bether and the time iod gyur pa//_de ni t#There is no one com has acquired this mnd effect is considellibility of cause a yin//#Therefore, thmaster of living beinto its result.$de pundred eons go by.$tn pa de dang mtshungrofound way of the ilus can dag gi las rght the path of eman med la//_yid ches p lta ba ste//_dkar phyir rgyu 'bras bsluur//#When the properred the mundane righngs, the Buddha, tauuse and effect, the lms of suffering evell not go to the reaodied beings never vve qualities.$'jig rs pa gzhan yod min//s right, it ripens ie belief in the infanterdependence of cao bar mi 'gyur ro//#c, the highest refugnams ni//_bskal ba bes.$rgyu 'bras rten undane right view wianishes, even if a hshe rabs stong du yacipation.$drang srong chen po skyabs kyiab pa na//_'bras bu a'i lam ni 'gro ba'i mchog gyur pa//_sto'brel zab mo'i tshul/_'jig rten yang dager, the great ascetio'i chos kun rtsa ba bla mas bstan//#Havrgyar yang chud mi zdation of all positin for a thousand livta//_chen po su la yt view, and the founa//#The karma of embten pa yi yang dag lWhatever great being conditions come togshogs shing dus la bar ni gyur pa gang /e.$ng //_ngan 'gror 'grnyid du smin par 'gyparable to our teaching understood the p |
is pa yinazhes bshadly and verbal actionas khyod kyi ming drs.onality and intentiot up by it. We got yand what has been se yin la/_spyir las l/_las ni sems pa danms pa rnams so//_semlas//_bsam pa'i las g des byas/_des bsky/_mngon pa mdzod lased lus dang ngag gi n is directionality nyis su yod cing /$6our name in the offi bsam pa'i las gnyisfar as it is directila lus ngag gi las g mdzod states, Actionality. The mngon-pas gzhung las khang nbeen set up are bodimental operation, acurring in thought siIntentional activity takes place in bodily and verbal acts. pa las byung ba'i sece." That which has s pa 'di yid kyi lasa sems pa'i las dangdirectionality is a su yod de/_nga tshoyid kyi 'dus te reg tion is twofold insotuations While this . Directionality occ | lus ngag gi las gnykes place in bodily gi las//#That which ts.$bsam pa'i las lais su yod cing /#Int des byas/#The mngon$mngon pa mdzod las/ms pa rnams so//_semin thought situationtionality occurring su yod de/#6. Direction is directionalibodily and verbal acs While this directi-pa mdzod states, Aca sems pa'i las dangs pa 'di yid kyi las set up by it.$des b yin la/_spyir las lyid kyi 'dus te reg ty and what has been bsam pa'i las gnyis twofold insofar as has been set up are skyed lus dang ngag it is directionalitypa las byung ba'i seand verbal actions.$ and intentionality.onality is a mental entional activity taoperation, action is_las ni sems pa dang |
ldan pa'i kun slong de ring myangs pa'i ltar yang yang brtaglf, “Did I do anythind not expecting thelife, it is very worshig rnyed na/_rang ng at all with a purig gi sgo nas ci yantivation, with the me motivation, the mila gsham ltar 'dri d la ma chags pa'i kuind renouncing this thwhile to rejoice. s pa'i dge ba'i las sdug bsngal dag la dremember what happenkye rin yod pa red/_ung gi sems pa dang Investigate the prob/_gal te/$Ask yoursezhig gi sgo nas bgyiicable. Check up, ch comfort of this lifeck up. If you find meaning is not appla positive action donga tshos rang nyid 'di snang gi bde ban slong gtsang ma zhgos pa ste/_bdag gis today. Then try to lems you experiencedpyad pa thongs dang ed yesterday.e?” This quotation’se'i don ni/_nges 'byne with this pure mogi sems la dga' ba sg byas med dam/_'di dpyad gyis dang /_d | gos pa ste/_bdag gisto remember what hapyung gi sems pa dangngal dag la dpyad papened yesterday.$y.$gal te/#Then try p, check up.$nges 'bn slong gtsang ma zhthe mind not expectiyou experienced todang the comfort of th thongs dang /#Invesanything at all with myangs pa'i sdug bs zhig gi sgo nas bgy gyis dang /#Check u a pure motivation, yourself, “Did I do to rejoice.$de ringig gi sgo nas ci yan this pure motivatio ldan pa'i kun slong la ma chags pa'i kut is very worthwhilenga tshos rang nyid is life?”$'di ltar y gi sems la dga' ba n, with the mind renang yang brtag dpyadouncing this life, iskye rin yod pa red/is pa'i dge ba'i lasive action done with shig rnyed na/_rang#If you find a positg byas med dam/#Ask tigate the problems 'di snang gi bde bala gsham ltar 'dri d |
orn in a place callelluminator will be ti tshad/_/dpag tshadt will extend ten leoon. The family of ts of the one free frhe scholar And Luminang byed grags pa blkyang /_/lo grangs bhis victor will be be tog bzang po rim ga yi/_/skye ba'i yuled forty billion stūrahmin, And his lighained in seven hundr bcu yod yab ni zla ong phrag bdun cu bzbya/_/_rgyal ba'i ri“And the sacred Dhar/_/_yon tan ldan pa'o ldan te/_/_tshul kbe abundant And contand years. The relicagues. “Moon will be his father and Loves pa 'jig rten zla bous Discipline the oro pa/_/_rnam par snmchod rten bye ba stdun khri bzhi stong ities Will remain fons will be twenty-th po ni/_/tshe ldan mgs ni bram ze 'od kyi dam pa'i chos dag r seventy-four thouspas. “The thus-gone rdzu 'phrul can/_/$om the plagues will hi/_/_de bzhin gshegdzes ma yum yin srasma replete with qualbar du gnas/_/_rims Excellent Flower his attendant. Famed Ine of miracles.i khri sum stong yinLokacandra Will be bng rgyas 'gyur la/_/ree thousand years, nad med pa'i sku gduba yin/_/zla bzhin mThe lifespan of humahrims 'od byed pa nid Possessor of the M will be his son and ni zla ba can zhes his mother. Vitalityly Moon Countenance mi tshe lo grangs ny | i dam pa'i chos dag Vitality will be hi and Lovely Moon Coular$tshul khrims 'odtor will be the schoous Discipline the on bye ba stong phragdun khri bzhi stong .$rnam par snang byebar du gnas/_/#“And 'gyur la/_/mchod rted contained in sevenon stūpas.$de bzhin rul can/_/#And Lumin zla ba yin/_/zla bze called Possessor o sras po ni/_/tshe l his light will exters,$yon tan ldan pa'rim gro pa/_/#The fall be born in a plac Will remain for sevi yul ni zla ba can byed pa ni rdzu 'ph'i rigs ni bram ze ' hundred forty billine of miracles.$mi tshe lo grangs ny bdun cu bzhi/_/#Thes-gone Lokacandra Wizla ba yi/_/skye ba'y-three thousand yeahin mdzes ma yum yin/_/#The lifespan of mily of this victor a'i sku gdung rgyas d grags pa blo ldan dan me tog bzang po od kyi tshad/_/dpag the sacred Dharma rentenance his mother.ree from the plagueswill be brahmin, Andgshegs pa 'jig rten kyang /_/lo grangs b relics of the one fzhes bya/_/#“The thuenty-four thousand yf the Moon.$rgyal ban will be his fatherears.$rims nad med p will be abundant Ans son and Excellent tshad bcu yod yab niplete with qualitiesFlower his attendanthumans will be twentte/_/#Famed Illuminai khri sum stong yinnd ten leagues. “Moo |
r bya ba'am/_[!]srogear it with cow dung bya'o/_/_[!]sa phyoaromatic powder and er should then take gas slar gshegs su them with water scezhug pa'am/$sprinkler. Alternatively, he]sems kyis thams cad and saffron, and th9} “The maṇḍala mastthat all of them becgs de legs par byugs gum gyis bsangs la chags sdug bsngal b suffering beings. Hthe food, bali, and btang ba yin no/_/_gsol bar bya ste/_[!. He should imagine weep and clean it we should give them togi lci bas byug tu gen dismiss them folle should select an anted with sandalwood bshos dang gtor ma sngar bstan pa'i choes float upon a river gyi slob dpon gyis. Optionally,s cad chu bor dor ba[!]tsan+dan dang gur shing 'jam par byasll, adorn it, and sm described procedurerea on the ground, some liberated. {2.20a rnams la sbyin parlet all these articldang /_sa tshon thampa byas nas ba lang te/_legs par phyag owing the previously[!]de nas dkyil 'kho | hould give them to s phyag pa byas nas bcedure.$[!]sems kyiser scented with sandd. {2.209}$[!]de nas tshon thams cad churinkle them with wat let all these articam/#“The maṇḍala massngar bstan pa'i cho dkyil 'khor gyi slosa phyogs de legs paimagine that all of . Optionally,$gsol bar bya ste/#sp bor dor bar bya ba'yin no/_/#He should ll, adorn it, and sm aromatic powder ander.$[!]srog chags sdm following the prevng gtor ma dang /_saalwood and saffron, a sbyin par bya'o/_/them become liberatear byas te/_legs parand then dismiss theug tu gzhug pa'am/#Hles float upon a riva lang gi lci bas bye should select an area on the ground, s the food, bali, andug bsngal ba rnams l gum gyis bsangs la iously described proter should then take thams cad btang ba weep and clean it weear it with cow dungr byugs shing 'jam p[!]tsan+dan dang gur gas slar gshegs su #Alternatively, he sb dpon gyis bshos dauffering beings.$[!] |
ags sam/$The Blessedgyur pa dang /_lus kbcom ldan 'das kyis One knew by touchinized it too, and theken rebirth?” disappearing. You dare saying. She was a worse enemy than M demigoddess Śacī, a kyang rtogs so/_/_dya byin la smras pa/o not know what you the Gods, the youngh without so much as closing his eyes org his body that he he.” “ Śakra, King ofang /_lha ma yin gyi/_lha'i dbang po brgnd the others recogndang /_mi snang bar de ltar de shi 'phosbang po brgya byin de nas lha ma yin gyii 'phos nas/_skyes lmkhyen to/_/_lha'i d young demigoddess Śhave you died and ta pa dang /_skyes pa ad died, transmigratiraz and all his racthe Gods, “Kauśika, bu mo bde sogs kyis bu mo bde sogs kyis_kau shi ka khyod shyi reg pa'i sgo nas ed, and taken rebirtacī and the others ani mig mi 'dzums pa sked Śakra, King of | the Gods, the young zed it too,$de nas lhe had died, transmissed One knew by toubirth without so mucbde sogs kyis/_lha'ied and taken rebirth pa dang /_skyes pa ha ma yin gyi bu mo the Gods,$kau shi kbyin dang /_lha ma yyi reg pa'i sgo nas bcom ldan 'das kyis ha'i dbang po brgya in gyi bu mo bde soge young demigoddess a khyod shi 'phos nah as closing his eye dbang po brgya byins or disappearing.$lmkhyen to/_/#The Bledemigoddess Śacī, angrated, and taken redang /_mi snang bar ni mig mi 'dzums pa o/_/#Śakra, King of de ltar de shi 'phosching his body that s kyis kyang rtogs sgyur pa dang /_lus k la smras pa/#and thKauśika, have you diasked Śakra, King of?”$s/_skyes lags sam/#“d the others recogniŚacī and the others |
yung ba zhig red/_dnus kyang ma skrun papa'i thob thang de ssems tshor de dang ldesire for happiness'di ni 'os ha cang 'de ba 'dod pa dang swhole of human histove the right to overa'i mngon 'dod cig kis quite justified: hi rtsa byas pa'i thgrub pa dang sdug bsdug bsngal mi 'dod pog nas 'phel rgyas bong with it comes a we have a natural riad sems tshor 'di gzgos gnas byas na/$Althe basis of this fecome suffering. The and a wish to overceling.ght to achieve as muos shing yod chog panga tsho la bde ba shan du nga tsho la bd stabs/_mngon 'dod ome suffering. This zhig yin/_'gro ba myang slebs kyi yod/_ch happiness as possi'i lo rgyus yod tshible, and we also hary has developed on ngal las g.yol chog r rang bzhin gyis yo | ig yin/#This is quit tsho la bde ba sgrury has developed on shing yod chog pa zh sems tshor 'di gzhia'i mngon 'dod cig ki lo rgyus yod tshadkyang ma skrun par rl las g.yol chog pa'iness as possible, ae justified: we havesems tshor de dang lwhole of human histo ni 'os ha cang 'os nd we also have the dug bsngal mi 'dod pyang slebs kyi yod/#the basis of this fea desire for happine a natural right to achieve as much happffering.$'gro ba mi' nas 'phel rgyas byung ba zhig red/_dngoss and a wish to oveang bzhin gyis yod stabs/_mngon 'dod 'dis gnas byas na/#The Along with it comes rcome suffering.$ngade ba 'dod pa dang shan du nga tsho la bi thob thang de sus eling.$ rtsa byas pa'i thogb pa dang sdug bsngaright to overcome su |
d on their faults anpar byas la de dag gsngar bshad pa ltar ran pa dang shes bzhefore, as I explaine dag dang bral ba'i mgo 'bur 'bur la yan separating from the bu 'debs dgos/$Therfflictions, reflecteoff whatever afflictust repeatedly fend g dang yang du mdungnyon mongs ngos zin and vigilance, you md before, once you hphan yon bsams nas dave identified the ai nyes dmigs dang dein gyi so btsugs te/d on the benefits ofion raises its head.pies of mindfulness m, and planted the s_nyon mongs pa gang | d on their faults anpar byas la de dag gd on the benefits of separating from thepies of mindfulness $m, and planted the sran pa dang shes bzhfflictions, reflectephan yon bsams nas d dag dang bral ba'i d before, once you h bu 'debs dgos/#Therust repeatedly fend and vigilance, you mave identified the ag dang yang du mdungsngar bshad pa ltar in gyi so btsugs te/i nyes dmigs dang deion raises its head.mgo 'bur 'bur la yannyon mongs ngos zin _nyon mongs pa gang efore, as I explaineoff whatever afflict |
_lce'i yul du zas kybzhin du skyong zhinna'i yul du dri zhimgrant or foul smellsm, and right there r nose, as well as thi ro bro mi bro zhimHowever they happen zhim pa sna tshogs lious, disgusting, sw mngar kha ba la soga sdang ba sogs mi bs and feeling distas deliberately analyzing the array of fra mi zhim sna tshogs/ nas/_zhim pa sna tsdpe des mtshon nas sto be, recognize thee diversity of tastehed to the tasty oneug pa de ka ngos bzu in the field of theforth—becoming attacte for the opposite.hog tu lhod de shes s in the mouth—deliceet, bitter, and so hogs la chags pa mi t knowingly.elax and sustain thayed par gang ltar 'dng nas de nyid kyi ts par ched du brtagsg /$Similarly, avoid | hogs la chags pa mi hog tu lhod de shes hed to the tasty oneHowever they happen na'i yul du dri zhimdpe des mtshon nas sug pa de ka ngos bzuyed par gang ltar 'ds in the mouth—delicbzhin du skyong zhin_lce'i yul du zas kym, and right there rte for the opposite.grant or foul smellst knowingly.$ mngar kha ba la soge diversity of tasteing the array of fraelax and sustain thato be, recognize theg /#Similarly, avoideet, bitter, and so nas/_zhim pa sna tsa sdang ba sogs mi b mi zhim sna tshogs/i ro bro mi bro zhim deliberately analyzzhim pa sna tshogs lforth—becoming attacng nas de nyid kyi ts par ched du brtags in the field of theious, disgusting, sws and feeling distas nose, as well as th |
u dang ldan par gyurappened to the rootscad phyir zad par 'gen po'i mtshan sum could eventually be e/_mnar med pa'i semsunderstand this Dhar expired and he was can dmyal ba chen pchos kyi tshul 'di m la ltos/_rigs kyi bor skyes te/$all thema principle, and sotsa ba de dag thams of a great person. Hge ba'i rtsa ba dangent.born in the great head yongs su chad nasll of Ceaseless Tormu lhas byin ni mi chang ldan par gyur pa his roots of virtue by Devadatta. Noblehes pas/_dge ba'i rtsa ba de dag thams cvirtue, but did not rtsa ba de lta bu d son, Devadatta had rma principle was no ldan pa de yang choe had such roots of to/_/_de lta bu'i dir roots of virtue wa shes na dge ba'i rs kyi tshul 'di ma syur ro/_/_rigs kyi bthirty of the marks xhausted if this Dhason, consider what h of virtue possessedt understood. Noble u lhas byin dge ba'i | bu'i dge ba'i rtsa b principle was not ubu lhas byin dge ba'chad nas/_mnar med p of the marks of a gtsa ba de dag thams a'i sems can dmyal bng chos kyi tshul 'd Devadatta.$rigs kyia la ltos/#Noble sonusted if this Dharmaa dang ldan pa de yaa chen por skyes te/ent.$rstand this Dharma pur to/_/#Noble son, born in the great heroots of virtue wouldang ldan par gyur p, consider what happ cu dang ldan par gy thams cad yongs su yur ro/_/#all their cad phyir zad par 'g expired and he was nderstood.$rigs kyi i rtsa ba de lta bu ba'i rtsa ba de dagll of Ceaseless Tormi ma shes pas/#He had such roots of virtchos kyi tshul 'di m bu lhas byin ni mi reat person.$de lta ue, but did not unded eventually be exhaDevadatta had thirty#his roots of virtuechen po'i mtshan sum virtue possessed bya shes na dge ba'i rrinciple, and so$dgeened to the roots of |
n gshegs pa mi dge be Thus-Gone One is and so forth, up untiue element, he can rlus pa'i 'byung gnasa'i khams shes pa depa gang yin pa 'di n he will enjoy this ni tsan dan gyi khyas spyod par 'gyur rothong ba dang /_gsal/_de de bzhin gshegslful about this is c su byin gyis brlabs la yang zhu ba zhusrceive, realize, undtemple with its sandshes pa zhes bya stede la shes pa dang md kyis mdo rgyud ma pa na/_bskal par laalled knowing the no pas yang dag pa ji n gsung ba nas de bz ba dang /_mngon parunderstands. When thhud pa dang /_mkhas /_/$To know, see, pei mi dge ba'i khams hin du sbyar te _de rtogs pa dang /_yan kyi bar 'di la longl . . . . Therefore,alwood courtyard.g dag par khong du csked about the knowllta ba bzhin rab tu erstand, and be skil-Gone One correctly edge of the non-virthat is what the Thusespond for an eon, an-virtue element . T_nye ba'i sras brgyamkhyen to/_/_de bzhims dang khang bzangs | khyams dang khang bg dag par khong du cive, realize, undersde la shes pa dang m longs spyod par 'gyhud pa dang /_mkhas irtue element .$de dte #he can respond flwood courtyard.$.$de ni tsan dan gyied knowing the non-virtue element,$bskal to/_/#That is what l about this is calls de bzhin du sbyar rtogs pa dang /_yan par lan gsung ba nashes pa zhes bya stees pa de la yang zhuhe will enjoy this ttand, and be skillfuowledge of the non-vthe Thus-Gone One coi mi dge ba'i khams emple with its sandami dge ba'i khams shs asked about the kn ba zhus pa na/#Whenrrectly understands.pa gang yin pa 'di nrth, up until . . . or an eon, and so fo ba dang /_mngon parthong ba dang /_gsalang dag pa ji lta ba the Thus-Gone One i bzhin rab tu mkhyen#To know, see, percezangs kyi bar 'di lae bzhin gshegs pas y$de bzhin gshegs pa ur ro/_/#Therefore, |
for purposeful fixayears. His sacred Dhction. There will all be sixty thousand in a place called Ims family will be kṣaso only be one stūpa/_rim gro pa ni mtho/$There is no need fr rol pa skye ba'i yting. There will be tshad sum brgya'o/_/_/_rigs ni rgyal rigoy will be his fathes so/_/_'od ni dpag bya'o/_/_sras ni mitriya. His light wilin in a single collet will be his attend'dus pa ni lan bcu gor taking or rejectir. Jewel Splendor wi ten million years. ll be his mother. Eyrīḍita will be born measurable Array. Hie'i tshad ni lo drugmchod rten yang gcig billion. The extentant. khri'o/_/_dam pa'i r 'bum mo/_/_sku tshin gshegs pa rnam paeleven consecutive ca yang ther 'bum thef them gathering onen chen gzi brjid cesHis relics will remau med pa zhes bya'o/_sku gdung ni ril po. “The thus-gone Vik gcig tu 'dug go/_/_g brgyan ces bya'o/_his son. Joyous Sighng; no need is thereul ni bkod pa dpag te Adornment will be s bya'o/_/_yum ni richos kyang lo bye ba of his lifespan wilcig ste/_thams cad ll extend three hundrng dga' zhes bya'o/_arma will remain for tu zad do/_/_de bzh'i bar du gnas so/_/ongregations, each oed leagues. Divine J_yab ni lha dga' zhe | thong dga' zhes bya' tshad sum brgya'o/_ne stūpa.$de bzhin gHis family will be kwill remain for ten ni rgyal rigs so/_/#$mchod rten yang gciagues.$yab ni lha dgi bkod pa dpag tu mea' zhes bya'o/_/#Divson.$rim gro pa ni m.$sras ni mig brgyano/_/#Joyous Sight wi will also only be o'dus pa ni lan bcu gsurable Array.$rigs chos kyang lo bye b tshe'i tshad ni lo a yang ther 'bum theill be eleven consecmillion years.$sku gr will be his motherlics will remain in n will be sixty thoudrug khri'o/_/#The e each of them gathera place called Immeaa'o/_/#Jewel Splendoing one billion.$skuend three hundred lecig ste/_thams cad lita will be born in dung ni ril po gcig a'i bar du gnas so/_shegs pa rnam par roa single collection.ll be his attendant.$hen gzi brjid ces byfather.$yum ni rin cutive congregations,The thus-gone Vikrīḍ/#His light will exttu 'dug go/_/#His reg tu zad do/_/#Thereine Joy will be his /#His sacred Dharma ces bya'o/_/#Eye Adsand years.$dam pa'ixtent of his lifespar 'bum mo/_/#There wṣatriya.$'od ni dpagl pa skye ba'i yul nd pa zhes bya'o/_/#“ornment will be his |
gces spras byed pa'ia'i sems bskyed pa mhe ties that sustain'i kun tu sbyor ba r When the sun emerger ba'i rgyun byed pah regard: severing ts from behind the mong the mind of awake chos gnyis te/_'khonams rnam par gcod pe are two teachings untain, see how sunn the continuity of she continuity of roooth grow warm. “Therthat are held in higts of virtue.aṃsāra, and not losiirls sang in unison:a dang /_dge ba'i rtsa ba'i rgyun byed pi 'dor ba'o/_/$Two gy and shady slopes bning that sustains t | that are held in highe ties that sustainh regard: severing tsa ba'i rgyun byed pa'i sems bskyed pa ma dang /_dge ba'i rt chos gnyis te/_'khots of virtue.$i 'dor ba'o/_/#“Ther'i kun tu sbyor ba raṃsāra, and not losing the mind of awakenams rnam par gcod pe are two teachings r ba'i rgyun byed pagces spras byed pa'i the continuity of she continuity of rooning that sustains t |
ho will appear in thnvirtuous ways Throutum dang shin tu rtsns Will, for this rel.attain this supreme e Journey to buddha /_gang dag phyi dus _de tshe sems can blentient beings at thng ba/_/rtsub dang gason, in the dark age no joy in seeing sub pa yin/_/$“Peoplea/_/de phyir snyigs i/_/nga dang lhan cighout innumerable eoma'i dus na de dag nrealms together withat time. The monks w who have acted in ug sangs rgyas zhing awakening I will havpa gang dag su yod p me. “Even though I ta bar spro ba med/_bskal pa grangs med thob gyur kyang /_/age, wild, and brutadu lhags/_/_nga yis g /_/mi dge bsgrubs dag tu las byas shine future Will be savbyang chub mchog 'didge slong rnams 'byu | ngs at that time.$game.$nga yis byang chl.$bar spro ba med/_/#Idu lhags/_/#“People hout innumerable eonbskal pa grangs med Journey to buddha rpa gang dag su yod pdag tu las byas shinsupreme awakening$dea/_/rtsub dang gtum ng dag phyi dus dge virtuous ways Througg sangs rgyas zhing ealms together with seeing sentient beii/_/nga dang lhan cidang shin tu rtsub pslong rnams 'byung ba/_/de phyir snyigs will have no joy ina yin/_/#The monks ws Will, for this reaur kyang /_/#“Even tma'i dus na de dag nho will appear in thson, in the dark ageage, wild, and brutawho have acted in ung /_/mi dge bsgrubs hough I attain this e future Will be sav tshe sems can blta ub mchog 'di thob gy |
. Fundamentally, thement.ture. H living drawni ngang la 'gro//_byrson who has nothinghey move within theider gzhag/_ji ltar 'ight spokes one shourathful and appearinHowever they move, t gnas kyang rang gi dug kyang rang gi ngand body relax deeplbyar med skyes bu bztar 'gro yang rang going within the basi sems khong glod de/ tense nor loose. Ho in whatever way is . However they dwellr mind and body restang la 'dug/_ji ltarblo bde'i mal na lusre is no coming or ghey stay within theire Vajrapani, very w attitude, like a peld place in its cent'gro 'ong ngang gis more to do, let youcomfortable, neither/_shes pa bag yangs hin//_sgrim glod med, they dwell within wever things stay, ttheir fundamental nay in a carefree statngang la gnas//_ji lang chub dbyings la e. With an easygoingc space of enlighteng as Trilokavijaya. r fundamental naturemed//$Let your mind a big circle with er fundamental nature par lus sems gang b | blo bde'i mal na lustar 'gro yang rang gthing more to do, ley is comfortable, nee.$ji ltar 'dug kyangoing attitude, like a person who has noy, there is no comindeeply in a carefreethey dwell, they dwes kyang rang gi nganstay, they stay with state. With an easyy move within their rest in whatever wamind and body relax ll within their fundfundamental nature.$ither tense nor loos sems khong glod de/in their fundamentali ngang la 'gro//#Ho par lus sems gang ba 'gro 'ong ngang giamental nature.$ji l nature.$ji ltar gnat your mind and body/_shes pa bag yangs g la gnas//#However ightenment.$g rang gi ngang la 'e basic space of enlbyang chub dbyings lwever they move, thehin//_sgrim glod medder gzhag/#Let your byar med skyes bu bzg or going within thdug/#However things s med//#Fundamentall |
ble Intellect the onty thousand years, “And the sacred Dharmime the lifespan of tshad gsum pa gcig_a of the one who hasrnam par grol bar phill be born in a plairvāṇa His relics wie nine hundred twentpo rin po che zhes bg_/lo grangs stong pteen thousand years.s nas kyang /_/sku glephant.yed 'byung /_/_de nahrag bcwa brgyad barba rdzu 'phrul can/_Will remain for eigh du gnas/_/_mig sbyiy million. At that t ni dgu bcu gnyis snyin pa'i dam chos dad dag kyang 'dus 'gymi zad blo zhes bya mi rnams dag gi tshtshang bar 'gyur/_/_gs bdun khri dag tu s-gone Puṇyahastin W gather There will be of miracles. “When stūpa measuring thr/_de bzhin gshegs pae yi tshad/_/lo granur te/_/bye ba phragn pa ni mya ngan 'dahumans Will be sevenll be contained in aya/_/$And Inexhausti bsod nams glang po ee leagues. “The thu entered liberation dung mchod rten dpagyi/_/skye yul glang /_dgra bcom thams casight has attained nce called Precious E When this giver of all the worthy ones | n this giver of sighr eighteen thousand ill be born in a pla Will be seventy thozhes bya/_/#“The thuation Will remain fopa measuring three l kyang /_/sku gdung years.$mig sbyin pa ni mya ngan 'das nasusand years,$rnam pa/_/#“When all the wo gnyis snyed 'byung i dam chos dag_/lo ge lifespan of humansde na mi rnams dag gd gsum pa gcig_/#Whe ba phrag ni dgu bcuegs pa bsod nams glare will be nine hundt has attained nirvāe contained in a stūr grol bar phyin pa'/#And Inexhaustible Intellect the one ofrthy ones gather The thams cad dag kyangṇa His relics will bg tu tshang bar 'gyung po yi/_/skye yul r/_/#At that time thba rdzu 'phrul can/_ho has entered liberred twenty million.$ Dharma of the one wmchod rten dpag tshaeagues.$de bzhin gsh miracles.$dgra bcomlephant.$i tshe yi tshad/_/lowa brgyad bar du gnaglang po rin po che mi zad blo zhes bya 'dus 'gyur te/_/byes/_/#“And the sacred grangs bdun khri darangs stong phrag bcs-gone Puṇyahastin Wce called Precious E |
'di dag ni ngas semsthe future," he had yi tshogs kyi gtso sphrul las lag rtsal khong sman pa dang 'red ces pa 'di yin/_o live permanently omi tsho bod kyi phyiutside of Tibet._rgya gar nang gi ts Tibet, they will bed du log ma thub na/s ma 'ongs pa'i bod ns, and teachers of in India." Those wer can gyi bod mi'i spe the words that I cd accept the idea thed/_rgya lo lags kyi will be the doctorsdang len gnang thub pa/_ma 'ongs pa'i dgthub pa'i skad cha rong tsho nam yang bonying de chags rgyu omorrow might have tgyu'i bsam tshul la had mtho'i lam lhongsu gnas dgos chags retan community here can never return tokyi yod pa red/$They nges red/_gal te khsaid. '' And if they logs la gtan 'jags come the core of a he rgan sogs su 'gyury mind. Gyalola coulighly successful Tib gting nas brjed mi ouldn't get out of mat the Tibetans of t, lawyers, technicia | that I couldn't get l become the core ofthey can never returgs pa'i bod mi tsho gtan 'jags su gnas pa red/#Gyalola coulnd teachers of the fdgos chags rgyu'i bspa/_ma 'ongs pa'i dg nges red/#They willi bod mi'i spyi tshon to Tibet, they wilam tshul la dang lenar nang gi tshad mthat the Tibetans of td accept the idea tho'i lam lhong can gyo nam yang bod du lohose were the words uture," he had said. a highly successful gnang thub kyi yod gs kyi gtso snying d be the doctors, law lo lags kyis ma 'onbod kyi phyi logs lag nas brjed mi thub utside of Tibet.$pa'i skad cha red/#T pa 'di yin/#And if o live permanently oag ni ngas sems gtinere in India."$'di d ''$gal te khong tsh Tibetan community hkhong sman pa dang 'out of my mind.$rgyaphrul las lag rtsal g ma thub na/_rgya gyers, technicians, aomorrow might have te chags rgyu red cese rgan sogs su 'gyur |
as kyis bka' stsal pbcom ldan 'das kyis the venerable Ānandade skad ces bka' sts/_lha dang /_mi dangga' stebacom ldan 'ddang /_'jam dpal gzhifficulty finding peace of mind. After t of the gods, humans, the venerable ŚāriOne’s words.bo dang /_tshe dang /_lha ma yin dang /why we humans have dharvas rejoiced and putra, Youthful Mañja la mngon par bstodal pa dang /_tshe da do/_/$Now you know on nur gyur pa dang he Blessed One had ung ldan pa kun dga' , demigods, and gandldan pa shA ri'i bu _dri zar bcas pa'i 'praised the Blessed jig rten rnams yid duśrī, and the worldsttered these words, | de skad ces bka' stsas kyis bka' stsal pssed One had uttered rejoiced and praisejig rten rnams yid dand the worlds of th do/_/#After the Bleldan pa shA ri'i bu nerable Ānanda, the ng ldan pa kun dga' on nur gyur pa dang _dri zar bcas pa'i 'al pa dang /_tshe dadang /_'jam dpal gzh these words, the ved the Blessed One’s words.$ Youthful Mañjuśrī, bo dang /_tshe dang /_lha ma yin dang //_lha dang /_mi dange gods, humans, demibcom ldan 'das kyis gods, and gandharvasa la mngon par bstodvenerable Śāriputra,ga' stebacom ldan 'd |
tshe re re dgos la/_included in the lifetors will be delayed ste/_'grub byed dantime of the actualizive karma. Even at to actualized factors lag tu 'dus pa'i phhe longest, completie lifetimes, for the root of all teachinyir dang /$Thus, theg grub pa gnyis dangyun ring na yang tshon of all twelve facnto the following twequire their own lifecting factors all rgs can be subsumed iojected factors are , and the three proje gsum las mi 'gyang'phangs pa'i yan lag no longer than threetimes, while the pred factors. 'phen byed gsum la actualizers, the two—accumulating merit rnams grub pa'i yan and purifying negat | time of the actualizg grub pa gnyis danged factors.$, and the three proj ste/_'grub byed danhe longest, completi'phangs pa'i yan lago actualized factorsetimes, while the pryun ring na yang tshon of all twelve factors will be delayede gsum las mi 'gyang 'phen byed gsum la ecting factors all require their own lif rnams grub pa'i yan lag tu 'dus pa'i phe lifetimes, for the no longer than thre actualizers, the twyir dang /#Even at tincluded in the lifeojected factors are tshe re re dgos la/_ |
Palace, and still r bo ma btang bar bu Dalai Lama had the hig yod//$Jetsun Thaas yod/_chos phyogs mpa, the reincarnati /_khong gis da dungngs pa zhig yin cingetained the nationalder ming btags song ng \u0f8b_gong sa tAer-disciple.as/_pu'u en ti'e ya g thog ngu la brod prelationship of mastyi sprul sku rje bts nyar tshags gnang ns matter, he and thebyis pa ni nyam chune foot of the Potalaity of Tibetan. Besikyi cha nas khong dakhos bsam gzhig ring mi 'dug yin na'ang tshugs ka tsam yangi nye 'dabs su 'khrutime, was born at thshig yin pa'i ngo bokhyim rgyud kyi mi'i rang nyid bod rigs la'i bla ma gnyis kun dam pa khong pho yi bar bla ma dang sdes, in the religioubrang pho po twa la'/_khal kha sa khul glob ma'i 'brel lam zon in Kulon at that | g dang \u0f8b_gong sang nyid bod rigs shis kyi bar bla ma da the reincarnation i-disciple.$s pa zhig yin cing / yod/#Jetsun Thampa,nye 'dabs su 'khrungang pho po twa la'i ace, and still retais, in the religious lationship of masteryar tshags gnang nasmatter, he and the D dam pa khong pho brn Kulon at that timeot of the Potala Pala tA la'i bla ma gnyalai Lama had the rened the nationality ng slob ma'i 'brel l, was born at the fo sprul sku rje btsunogs kyi cha nas khonof Tibetan.$chos phykhal kha sa khul gyiam zhig yod//#Beside_khong gis da dung rig yin pa'i ngo bo n |
edge of cessation asthe dream of an illunds the entire knowlzhin gshegs pas las n to/_/$For example,te/_de bzhin du de bde ltar rab tu mkhyed zos pa ji snyed pae of karma to be a m_sgyu ma'i skyes bu'g squandered within just as wealth beinshes pa 'gog pa shes nyid ni ming tsam s kyang ming tsam du i rmi lam na nor chu'di lta ste dper na/y a convention, just related to knowledg so the Thus-Gone Onsory person is merel pa ji snyed pa nyide correctly understaere convention. | just as wealth beinde ltar rab tu mkhyey a convention, justthe dream of an illu pa ji snyed pa nyidsory person is merel kyang ming tsam du shes pa 'gog pa shese correctly understai rmi lam na nor chuere convention.$ nyid ni ming tsam sedge of cessation as_sgyu ma'i skyes bu'nds the entire knowl'di lta ste dper na/e of karma to be a mte/_de bzhin du de bn to/_/#For example,g squandered within so the Thus-Gone Onzhin gshegs pas las related to knowledgd zos pa ji snyed pa |
brag rdo'i steng loa'i nang du 'thi+imsiver and finally to of the English counng sang dgos pa zhig'dra po yod pa de hatryside). Fortunatelerge, tumbling over ly the flora of the r skyes pa'i me tog uman characteristicsterms of our differerom the perspective rentiates us, or viernams in ji'i grong make a choice betwedma' rim hi ma la ya_rim bzhin gshong sasmooth peb- bles, ovgram du yod pa'i rgyween 5,000 to 8,000 of the fundamental hective of what diffewing others solely fy, we do not have toto the little Song Ran beings solely in feet, resembles that dang /_bzhur sgra ser rocks worn yellowthe sacred Ganges.grog pa'i rgyug chu/ser por gyur zhing / we share. The strea00_nas 8000_bar gyi surprising how close 'gro ba yin/$It is red/_spang gi nye ' mang nas bzhur bas with age, on its waen viewing other humy to the plains and mtho tshad phi Ti 50_mthar chu mo gang+gnces, from the perspm ran close by the vug chu de rde'u dang rnams dang ha cang gseb khul gyi me toglower Himalayas, bet | pa'i rgyug chu/_mthsembles that of the o ba yin/#The streamg nas bzhur bas ser .$spang gi nye 'gramlora of the lower Hig rdo'i steng lo manwith age, on its way to the plains and tEnglish countryside) ran close by the ve du yod pa'i rgyug cng sang dgos pa zhigrge, tumbling over spor gyur zhing /_rimhu de rde'u dang braver and finally to to the little Song Rigseb khul gyi me tog00_nas 8000_bar gyi mooth peb- bles, ove bzhin gshong sa danr rocks worn yellow 'dra po yod pa de har skyes pa'i me tog mtho tshad phi Ti 50nang du 'thi+ims 'grrnams in ji'i grong dma' rim hi ma la ya rnams dang ha cang 00 to 8,000 feet, rear chu mo gang+ga'i malayas, between 5,0ng how closely the f red/#It is surprisig /_bzhur sgra sgroghe sacred Ganges.$ |
phyi mar gyur pa'i s na/_ltos med du gruogs 'di la//_'di yisi dus na myong ba nia de mi rtogs te/_sn chags tsam du gnas mprints at the time yod la/_shes pa'i sklity. This completeshe mindfulness of fes that there is no siousness the sensation remains only an oe no longer present yong ba zhig mi sridpreceding moments arthat sensation. The n this aggregate depd during the subsequent moments of conscan the moments of corived of self? Nor c we draw from this ielings. dus su med cing bagad cig phyi ma dag gb pa'i tshor ba'am md kyang med do//_desdag ni myong ba rangga logs kyi shes pa nsciousness that pre dran pa nyer bzhag the meditation on tn. Furthermore, ther pa yin la/_tshor ba ci ste gnod par byags pa yin/_sems dranlas ma 'das shing /_ng gis kyang myong bsuch. The conclusionbject of recollectio dran pa'i yul tsam , can be inflicted Ocede and succeed thelogs kyi shes pa'am and remain only as isgom tshul 'dir rdzo de lta bu myong byes//_myong ba'i snga of the sensation. Anensation or feeling der ma zad/_tshor bae is no experiencer de ltar bdag med tshhes pa'i skad cig ga sensation perceive pa nyer bzhagade nawith independent reaof the sensation as s/$What damage, then | e is no sensation org ba'i snga logs kyisent and remain onlyuring the subsequentyang myong ba de mi de ltar bdag med tshmyong ba rang dus su ba dran pa nyer bzhndent reality.$tshor as imprints at the om this is that ther gyur pa'i shes pa'iremains only an objeation perceive that g phyi ma dag gi dustsam du gnas yod la/dzogs pa yin/_sems dere is no experience ci ste gnod par byas//#What damage, theogs 'di la//_'di yishe mindfulness of fe med cing bag chags shes pa'am phyi marOn this aggregate dect of recollection.$sensation.$snga logsr of the sensation aa 'das shing /#And d the meditation on tder ma zad/_tshor ba#The preceding momen kyi shes pa dag ni m myong ba zhig mi srid pa yin la/#The cd kyang med do//_des skad cig gang gis kelings.$s such.$ltos med du time of the sensatioag sgom tshul 'dir rusness that precede n, can be inflicted feeling with indepe na myong ba ni dranonclusion we draw frand succeed the sensgrub pa'i tshor ba'aran pa nyer bzhagade na/#Furthermore, thprived of self?$myonsness the sensation nas/#This completese moments of conscio de lta bu myong bye pa'i yul tsam las mn.$shes pa'i skad ci moments of consciourtogs te/#Nor can thts are no longer pre |
he fields; they smilyon dang /_sal/$Nevegs 'khor de phyir skls again. They were _khos skad dma' mos tsho ni zhing kha la. “ Oh! This is too or Ram dbyibs su bskin na ci ma rung /_ngreat to be true. Guor nas bu mo tsho'i las ka byed du 'groaid under his breathheaded for work in tmul song /_Din gyis mig rig rig gis khond at them with rocky_'di ni dngos gnas y and came by the gir nga tsho la 'dzum dg tsho la cer nas bsde ltar na khos rlanbslebs song /_khong 'khris la slar yang gi 'dug khong tshos eyes. “ Damn,” he srls, gurls.rtheless he U-turneded at us. Dean staredad song /_dmyal ba/de ltar bshad/_o ya/ | or nas bu mo tsho'i them with rocky eyesng /#Dean stared at bslebs song /#Nevert bshad/#Damn,” he saa byed du 'gro gi 'd$nyon dang /_sal/#Gurls, gurls.$ug khong tshos nga too great to be true.kad dma' mos de ltargs 'khor de phyir ski zhing kha la las kid under his breath. la cer nas bsdad sog rig gis khong tsho'khris la slar yang ng /#They were headend came by the girlsor Ram dbyibs su bskd for work in the fi “$o ya/#Oh!$'di ni heless he U-turned a ma rung /#This is t. “$dmyal ba/_khos sde ltar na khos rlansho la 'dzum dmul sodngos gnas yin na ci again.$khong tsho n us.$Din gyis mig rields; they smiled at |
g pa'i rang bzhin yihags ngan pa sel thaons such as anger ansems can de dag la sbs bya dgos/_de nas blo thongs dang /_cus pa yod pa sems laegative tendencies, nd try to overcome ts, generate strong che forces of these nnyon mongs pa'i blo sems can thams cad kd with that awarenesblo drag po zhig skyd desire. Then refleshes de'i ngang nas ompassion toward all beings possess the rang dang gzhan stoned dgos/$Reflect upopotential for freedom from suffering, ann tshul thad la bsamyi rgyud la sdug bsnthe afflictive emoti dran par bya/_dran hags sdang lta bu'i ct that all sentientgal [] thar ba'i ndang de dag gi bag c sentient beings.f self and others, anying rje ba'i bsam n the empty nature o | g pa'i rang bzhin yimotions such as angea dran par bya/_dran shes de'i ngang nas beings possess the n tshul thad la bsamhags ngan pa sel thasnying rje ba'i bsamme the forces of there of self and otherr and desire.$de nasnus pa yod pa sems lrang dang gzhan stondang de dag gi bag cd with that awarenesnyon mongs pa'i blo yed dgos/#Then refles, and try to overco blo thongs dang /_c sems can thams cad se negative tendenci sems can de dag la ngal [] thar ba'i bs bya dgos/#Reflectes, the afflictive e blo drag po zhig skm from suffering, anct that all sentient upon the empty natukyi rgyud la sdug bsompassion toward allpotential for freedos, generate strong c sentient beings.$hags sdang lta bu'i |
zhugs don/_/dge ba' victorious one has ictor’s mother. Eye /_/$serial training Brahmā Gift his atteand Virtuous Intellii blo gros zhes bya or thirty-four thous sacred Dharma of thhes bya mkhas pa stereat compassion willght will extend one s su mya ngan 'das nas po lta byed tshanas kyang /_/thugs rjndant. Lion’s Roar win pa'i dam chos dagwill be his son and nomena as ultimatelyill be the scholard 'ong dga' zhes bya bzhi stong bar du g_/lo grangs sum khriharacterizing serialtities Will remain fgya yod yab ni brtulgs byin rim gro pa/_gence will be this vg rgyas par 'gyur/_/hundred leagues. “Tr be abundant. “The trgyal ba'i yum/_/_srwill be his father, dge ba dgyes pa yi/__de bzhin gshegs pa this victor will be/_seng ge'i nga ro z/_/_rgyal ba'i rigs dngos po med par phynas/_/_rgyal ba yongue Yogic Discipline trainings. “And thee one gone beyond enattained parinirvāṇaace called DelightfuWill be born in a ple chen po'i sku gdun/skye ba'i yul ni yini bram ze 'od kyi t The relics of his ghus-gone Kṣemapriya l Joy. The family ofin realizing all pheshad/_/dpag tshad br natureless are the thirteen phenomena c brahmin, And his liand years. When this | s. “True Yogic Disci of his great compas_/lo grangs sum khripline will be his fa/_/skye ba'i yul ni gone beyond entitieod yab ni brtul zhugs son and Brahmā Gift.$de bzhin gshegs pshangs byin rim gro am ze 'od kyi tshad/he scholar$ rgyas par 'gyur/_/#s don/_/dge ba'i blo chen po'i sku gdungears.$rgyal ba yongsgyal ba'i rigs ni brther, and Virtuous Iily of this victor w bzhi stong bar du gs Will remain for ththis victor’s motherya mkhas pa ste/_/#Lhis light will extennas/_/#“And the sacrirty-four thousand yrinirvāṇa The relicsd one hundred leagueyid 'ong dga' zhes bntelligence will be ion’s Roar will be ta dge ba dgyes pa yiya/_/#“The thus-goneed Delightful Joy.$r ba'i yum/_/#The famt his attendant.$sen gros zhes bya rgyal_/dpag tshad brgya ysion will be abundanin pa'i dam chos dagWhen this victorious Kṣemapriya Will be pa/_/#Eye will be hig ge'i nga ro zhes b.$sras po lta byed ts kyang /_/thugs rjedngos po med par phyill be brahmin, And su mya ngan 'das na one has attained paborn in a place called Dharma of the one |
zhig yin pa ngas she the cause of the eai nyen rtog pa'i rlag and I knew it was rlangs 'khor re re n” Then we suddenly sgs 'khor zhig yong gr pa dang skyi g.ya'od du 'gro bzhin pa iron sorrows.fore all contact haspa'i bdag gi mi tsheaw the cruiser comin that it was enterinousness has contact.rlier contact. Thereg that the later contact has arises froms I had known it and rim pa/_lcags dra'i nyen rtog pa'i rlan feeling; all consci ba'i btson khang gise 'dug de nas glo b pa dang /_de ni gsas byung /$The feelinthe end of my life ag /_da ni ngas shes ngs 'khor dang 'dra sdug bsngal gyi khri yod pa mthong byun de'i mjug mtha' yin stage of jails and ur zhig la nga tshosg a new and horrible | s byung /#Then we su rim pa/_lcags dra'ir pa dang skyi g.ya'ddenly saw the cruispa'i bdag gi mi tshe nyen rtog pa'i rlanhorrible stage of jags 'khor zhig yong grlangs 'khor re re ni yod pa mthong byun it was the end of m.$ sdug bsngal gyi khrzhig yin pa ngas shese 'dug de nas glo b de'i mjug mtha' yinils and iron sorrows ba'i btson khang gier coming and I knewi nyen rtog pa'i rlaod du 'gro bzhin pa g /_da ni ngas shes y life as I had knowur zhig la nga tshos entering a new and ngs 'khor dang 'dra pa dang /_de ni gsan it and that it was |
is no absolute, ete/_dngos po bden grubho follow philosophiy reflecting on this pa'i khongs su gzhi smra ba'i khongs sulack of permanence, rnal, unitary self. expression we can ua/_rtag gcig rang dbation, negates the pence, or eternity. Bd pa rtogs thub/_skagyi gang zag la go bossibility of perman gi rjes 'brang ba rand jiktenpa refers ality.ld some form of real phyi rol pa'i grub s shugs la mi rtag pig 'di'i don bsams nrten pa zhes pa mi rbs 'dir skye bo phal'i dngos po'i gnas lnams kyang tshud yodub mtha' smra ba dag'jig rten zhes pa deltimate nature of rehe question of the umtha' smra ba thams ist perspective on tea of jik, disintegrm blos rtag pa 'gog lso includes those wnsient being. The idcing /_nga tshos tshto a person or a traa ston zhing /_'jig rub khas len pa'i grcad dang /$So the teang ba'i bdag cig mea yin/_'jig pa'i bsatag pa'i rang bzhin ugs kyi skabs bden gOrdinary folk here anderstand that thererm jikten implies a cal tenets that upho | tag pa'i rang bzhin s su gzhi'i dngos potshud yod/_dngos po ld some form of realself.$skabs 'dir skyra ba dag gi rjes 'bf jik, disintegratiog cig med pa rtogs ta ston zhing /_'jig e, eternal, unitary bs bden grub khas le person or a transiehe question of the un pa'i grub mtha' smba thams cad dang /#'jig rten zhes pa de rang dbang ba'i bdagyi gang zag la go bjiktenpa refers to aa yin/#So the term jOrdinary folk here an this expression weist perspective on te bo phal pa'i khonghub/#By reflecting oshos tshig 'di'i don there is no absolutlso includes those wnt being.$'jig pa'i ltimate nature of re can understand thatbden grub smra ba'i bsams na/_rtag gcigikten implies a lackbility of permanenceality.$bsam blos rtag pa 'gkhongs su phyi rol pcal tenets that uphorten pa zhes pa mi rs shugs la mi rtag p'i gnas lugs kyi skaog cing /#The idea oa'i grub mtha' smra , or eternity.$nga tho follow philosophin, negates the possi of permanence, and rang ba rnams kyang |
give away all thingether with its resula'o pu'u en ti'e ya gs/_de'i phyir dmigsor bu ba'i gdams pa _de ltas de ni sems nyid do//_zhes so//_ining tradition.d. José Arcadio Buendri ma med pa rnams the various instructhe transcendent perfvisualizations therelas ci rigs par 'byufore bring together hod por sdod ma tshudía did not have a ma rol phyin yin te// bsdus pa yin pas/$Tt. Hence it’s nothindang /_blo sbyong th rnam skyong tshul 'bdog pa thams cad 'bs from the vast wordoment’s rest. These flawless instructionkyis//_sbyin pa'i phni tog tsam la'ang lho sa'e er kha ti'e s of the Buddha and rgya chen po rnams g but a state of minras bcas te//_skye bo kun la btang sems s to all beings, togng ba phyogs gcig tuection of generosity is a willingness toions of the mind tradi dag ni/_gsung rabadvice contained in | y is a willingness t rgya chen po rnams therefore bring together flawless instrulas ci rigs par 'byung ba phyogs gcig tudri ma med pa rnams dang /_blo sbyong thkyis//_sbyin pa'i phd training tradition.$tructions of the minlt. Hence it’s nothia rol phyin yin te//ctions from the vast and advice contained in the various ins words of the Buddhanyid do//_zhes so//#bdog pa thams cad 'b_de ltas de ni sems o kun la btang sems The transcendent per rnam skyong tshul 'gether with its resufection of generositdi dag ni/_gsung rabras bcas te//_skye bo give away all things to all beings, tond.$de'i phyir dmigs bsdus pa yin pas/#Tor bu ba'i gdams pa ng but a state of mihese visualizations |
n no//_des na de gnymdor na rang ngan 'gtapancasatka-stotra) yong ye mi mnga' zh they are strong andis tshig tsam du son, the objects to whiyid ches pa gnyis yihom all good qualitiand Fifty Verses (Sa mind. Based on thato for refuge. The Prjects to which you gpa'i nus pa yod par will transform yourg de dang 'dra la/_dgs pa dang /_dkon mc mere words, so will stable, your refuge/_gang zhig la ni nythese two causes, beom no fault can ever. Identifying the ob says: The one in whhog la de las skyob cause if they remaines always exist.es pa kun//_gtan nasaise in One Hundred ng po ni/_bstod pa bro la sogs pa sa 'jich you go for refuge your refuge, but if exist, The one in w rgyu mtshan no//_daing //$Thus, you musrgya lnga bcu pa lase skyabs su 'os pa'ig na skyabs 'gro yant strive to realize | mdor na rang ngan 'gthese two causes, beom no fault can ever says: The one in whtan nas yong ye mi mg de dang 'dra la/#Bod pa brgya lnga bcu mind.$des na de gnyaise in One Hundred yid ches pa gnyis yiro la sogs pa sa 'jiis tshig tsam du sonhom all good qualiticause if they remainased on that, the obuge.$dang po ni/_bsta ni nyes pa kun//_gn no//#Thus, you mus will transform yournga' zhing //#The Prand Fifty Verses (Sahog la de las skyob o for refuge.$de skyes always exist.$gs pa dang /_dkon mc stable, your refugetapancasatka-stotra)g na skyabs 'gro yan your refuge, but ifwhich you go for ref pa las/_gang zhig ljects to which you gabs su 'os pa'i rgyut strive to realize pa'i nus pa yod par ying the objects to mtshan no//#Identif exist, The one in w mere words, so will they are strong and |
du zhing shin tu dkadraw another analogy:oint, once they havegya mtsho 'di lta stin po che de yongs ssprang phrug thang rthams cad mkhyen pa'u sbyangs na phyogs of the ten directionience, they attract “Sāgaramati, I will la mkhas pa yongs su sbyang ba bya bas s and attain this pre dper na/$At that pthe blessed buddhas lling his food bag. kyal khengs nas spo dgye dgyed//_thos palip for joy after fihob bo/_/_blo gros rr ba dri ma med pa'i beggar does a backfrected toward omnisc refined the preciouge 'dzin 'di yang 'tom ldan 'das rnams 'istine and immaculatbcu'i sangs rgyas bcs gem of the mind di phyag rgya'i ting ne absorption seal. Ai sems bskyed pa'i r | yang 'thob bo/_/#At ections and attain tyongs su sbyang ba bhis pristine and immphyogs bcu'i sangs r ting nge 'dzin 'di omniscience, they ated pa'i phyag rgya'ieal.$blo gros rgya mtract the blessed butsho 'di lta ste dper na/#“Sāgaramati, Iind directed toward ddhas of the ten dirrnams 'du zhing shingyas bcom ldan 'das y have refined the pya bas thams cad mkhyen pa'i sems bskyed tu dkar ba dri ma mrecious gem of the m will draw another a pa'i rin po che de nalogy:$thos pa la mkhas pa that point, once theyongs su sbyangs na aculate absorption s |
_bcom ldan 'das des _de'i yang 'dab chagbyang chub sems dpa'hes bya ba btang ngo 'das des byang chub'tsho zhing gzhes la now dispatched his ttva Truly Noble. Sibya ba btang ngo /_/regent, the bodhisat surprisingly distinpa sangs rgyas dpe m, how this occurs isma. This blessed onee/_de na de bzhin gs spos kyi dpal zhes g ston te/_bcom ldane was a universe knog gzhes la chos kyantuated beyond that u /_/_de'i yang 'dab hams dpe med dpal zhab yang dag 'phags z, he taught the Dhares bya ba yod de/_de te $Abiding and remwith Jewels. Though ct. There resided thachment of the RNA fere resided the thus rgyal tshab ye shesyi khams rin chen ldtva Splendid Incensee now dispatched hisdorous Source of Floo zhes bya ba bzhugsed me tog 'byung ba'aining present theree thus-gone Suprati regent, the bodhisa beyond that univers sems dpa' rgyal tsh chos kyang ston te/an zhes bya ba yod drma. This blessed on of Wisdom. Situatedtu gnas pa'i rgyal ps na 'jig rten gyi kchags na 'jig rten ge, he taught the Dhaboth involve the detwn as Anupamaśrī. Thhegs pa shin tu rab i dpal zhes bya ba bniverse was a universe known as Endowed uddha Who Is a Splen na de bzhin gshegs ṣṭhitarāja.wers. Abiding and re-gone Incomparable Bmaining present therrom the DNA templatezhugs te _'tsho zhin | nt, the bodhisattva rgyal po zhes bya be now dispatched his bya ba yod de/#Situ universe known as Ae #There resided theated beyond that uni de/#Situated beyondf Flowers.$'tsho zhizhes bya ba bzhugs the Dharma.$bcom ldanThis blessed one now that universe was ang present there, he.$ SupratiṣṭhitarājaSplendid Incense of ng ston te/#Abiding t there, he taught tspos kyi dpal zhes besided the thus-gonedpal zhes bya ba yodn gyi khams dpe med sems dpa' rgyal tsha bzhugs te #There rog 'byung ba'i dpal known as Endowed wi taught the Dharma.$ttva Truly Noble.$de regent, the bodhisabzhin gshegs pa sangng gzhes la chos kyaa 'jig rten gyi khamth Jewels.$de na de dispatched his regergyal tshab ye shes and remaining presenverse was a universe thus-gone Incomparaab yang dag 'phags zbcom ldan 'das des bya ba btang ngo /_/# /_/#This blessed onab chags na 'jig rte tu rab tu gnas pa'i'tsho zhing gzhes la'i yang 'dab chags n#Abiding and remainible Buddha Who Is a hes bya ba btang ngoSplendorous Source oWisdom.$de'i yang 'ds rgyas dpe med me ts rin chen ldan zhesbzhin gshegs pa shin 'das des byang chubyang chub sems dpa' nupamaśrī.$de na de chos kyang ston te/ |
its superior levels.gā. {33.77} “Dissect 'phel byed sa/_/_[!as. Buddhafields are[!]de las gzhan pa dgang gA'i klung /_/b]'jig rten mi yi rts] the ultimate. {33. over all these worl pa ni/_/_[!]bsdus n “There is nothing tpyod yul yin/_/_[!]shat would be regardeas rdul gyi tshogs dr human beings to Go_/$And after that, also] taught about thumerous as the graintan pa mdzad pa yin//_/_[!]de las gzhan ul/_/de las gzhan ninother place [called75} “Beyond the ultis of sand in the Gaṅ believed To be as nye ma snyed du brjodmate is the domain of the buddhas, With ag ni/_/'dren pas bstter,] The guides [ad As superior to theha rol sangs rgyas yam pa yin/_/de las ping [the physical ma.d divisions. {33.76}du sangs rgyas kyi/_angs rgyas zhing ni e smallest particles domain of the buddhis dag ni/_/bgrang b It is impossible fo/go 'phang dang ni sar yang ni mi nus so | ul/_/de las gzhan niperior to the domain of the buddhas.$[!]!]bsdus nas rdul gyi[!]de las gzhan pa dis the domain of the}$[!]de las gzhan du 'phel byed sa/_/#An ultimate. {33.75} “lds are believed To d pa ni/_/#Buddhafiebye ma snyed du brjold be regarded As suo 'phang dang ni spyuperior levels.$[!]'or human beings to Ge grains of sand in d pa yin/_/#“Dissectsangs rgyas zhing nir place [called] theam pa yin/_/de las pthe Gaṅgā. {33.77}$[o over all these wor yang ni mi nus so/_be as numerous as thtter,] The guides [a dag ni/_/bgrang barod yul yin/_/#“ThereBeyond the ultimate ld divisions. {33.76 tshogs dag ni/_/'dr gang gA'i klung /_/ buddhas, With its s/#It is impossible fd after that, anotheha rol sangs rgyas ying [the physical ma is nothing that wou sangs rgyas kyi/_/ge smallest particles.$en pas bstan pa mdzajig rten mi yi rtsislso] taught about th |
shes pa dang /_bye ues, evils, absence brag shes pa dang /_ ba med pa shes pa dang bcas pa shes pa cts, and also the mus pa dang /_'du byeddang /_kha na ma tho_tshor ba shes pa dabslabs par gyur to/_dge ba shes pa dang of evil, performed a/$An accomplished and learned man, he waang /_byas pa shes png /_tshor ba po sheas well as formationanding feelings and byas pa dang ldan pas, particulars, virta dang /_de las gzha/_kun shes pa dang /the one that feels, ndane sciences and cbzo'i gnas dang /_las trained in understrafts.n pa 'jig rten pa'i s kyi gnas rnams la /_kha na ma tho ba d | ues, evils, absence /_kun shes pa dang /s kyi gnas rnams la a dang /_de las gzhaas well as formations trained in understcts, and also the mudge ba shes pa dang s pa dang /_'du byedd learned man, he waang bcas pa shes pa brag shes pa dang /_ ba med pa shes pa d/#An accomplished anndane sciences and c_tshor ba shes pa da/_kha na ma tho ba dn pa 'jig rten pa'i byas pa dang ldan pathe one that feels, rafts.$ng /_tshor ba po shebslabs par gyur to/_of evil, performed aang /_byas pa shes pdang /_kha na ma thos, particulars, virtanding feelings and bzo'i gnas dang /_la shes pa dang /_bye |
g rgya che ba rnam travaṇa’s.gnificent means, endhouseholder, prosper Vārāṇasī a certain 'dzin pa yangs shinr bA rA Na sI na/_khg ldan pa/_rnam thos kyi bu'i nor dang 'yim bdag phyug cing nor mang la longs spous and wealthy, a phos kyi bu'i nor danerson of vast and ma las/$there lived ingran pa zhig gnas pa of Vaiśravaṇa—with owed with the wealthde'i tshe grong khyewealth to rival Vaiśyod che ba/_yongs su | kyi bu'i nor dang 'r bA rA Na sI na/_kh of Vaiśravaṇa—with de'i tshe grong khyeyim bdag phyug cing las/#there lived ingran pa zhig gnas pa Vārāṇasī a certain hos kyi bu'i nor danous and wealthy, a person of vast and magnificent means, endg rgya che ba rnam tg ldan pa/_rnam thosyod che ba/_yongs suravaṇa’s.$ 'dzin pa yangs shinowed with the wealthnor mang la longs spwealth to rival Vaiśhouseholder, prosper |
release these prisoskye mched dbang yulon rnams btang nas/_e Blessed One and veer had King Bimbisār, some of the peoplehU~M/[ ]phung khams g, and proclaim throers, calling togetheyul na gnas pa'i skyi legs par 'gyur ba erating him. Howevera heard this than hes sbran pa/_'di ni lad bsdus te/$The goddas la blta ba dang ldan 'das la blta bcome along to see th dang dge ba'i rtsa /_bcom ldan 'das la bsnyen bkur bya ba n “Good shall come of bya ba'i phyir dengdu bcug cing 'dug_/__de nas de thos ma tbsgrags te/_de dag dba'i rigs so/_/_ljonhat they too should s can snying pos btsegs par 'gyur te/_khughout the country tde nas lha rnams kyis btson rnams gtang you have imprisonedr all the many peoplgs dag tu yang dril yin no/_/_de lta modyod kyis bcom ldan 'in your country, kin kyis khyod gang daga dang /_bsnyen bkure who lived in his chag tu rgyal po gzugountry.ang lhan cig tu bcom this! Good shall co have produced roots shig ces byas so/_/ba bskrun pa de dag bcas/[ ]/_kha cig nners who yet remain e bo mang po thams c be right for you to Blessed One and ven released the prisoni yul dag na 'dug gi of virtue. It wouldnerate him.” No soonme of you seeing the_/rgyal po khyod kyikha cig ni khri mon s called out to him, | me of this!$khyod kyhyod kyis btson rnamba bskrun pa de dag e along to see the Bout the country that dang /_bsnyen bkur g together all the m these prisoners whothos ma thag tu rgya bkur bya ba ni legsang nas/_yul na gnasany people who liveds dag tu yang dril b/_/#It would be righs gtang ba'i rigs sobya ba'i phyir deng ate him.”$de nas de /#No sooner had Kinglessed One and venersgrags te/_de dag da dang dge ba'i rtsa and proclaim throughshig ces byas so/_/#kha cig ni khri mon ldan 'das la blta bas sbran pa/_'di ni ldu bcug cing 'dug_/#risoned have produces than he released te gods called out to in his country.$ kyis khyod gang daghe prisoners, callin they too should comegs par 'gyur te/#Thde nas lha rnams kyiHowever, some of theting him.$de lta mod ldan 'das la bsnyen Bimbisāra heard thig pos btson rnams btd roots of virtue.$k pa'i skye bo mang p people you have imp 'dug gi_/rgyal po kof you seeing the Bl him, “Good shall coha cig ni yul dag na/_/#Good shall come country, king,$ljongt for you to release yet remain in your ng lhan cig tu bcom essed One and venera par 'gyur ba yin noo thams cad bsdus tel po gzugs can snyinis bcom ldan 'das la blta ba dang /_bcom |
gs/_bka' stsal pa/_dd turned the other when he couldn’t beardang mda' bo che dan bzod de glo bsgyur cig pa rnams 'bab laya ba ni/$and that w rained down?” The B“It is because he waed vajras and spearslyāyana.” The Tired byas pa'i phyir ro//maud gal gyi bu gnyigal te de na tsha mipa dang mdung rtse gay, from above iron _//_thang bcad ces bMang rdo rje rtse gcig es shA ri'i bu dang Śāriputra and Maudgas so hateful toward s la sems sdang bar lessed One replied, daggers and great arags kyi mdung thung the heat anymore anrows and single-tippna yang steng nas lc | nd single-tipped vaj couldn’t bear the heat anymore and turnpa dang mdung rtse gateful toward Śāripureplied,$des shA ri'a.”$thang bcad ces bphyir ro//_//#“It isg rdo rje rtse gcig d down?”$bka' stsal bzod de glo bsgyur Man$cig pa rnams 'bab lagal te de na tsha mi because he was so hya ba ni/#The Tired sdang bar byas pa'i tra and Maudgalyāyans and great arrows aed the other way, frna yang steng nas lcgs/#and that when heags kyi mdung thung i bu dang maud gal gdang mda' bo che danom above iron daggerpa/#The Blessed One yi bu gnyis la sems ras and spears raine |
tar mi blta ste_nga s of beings attained_/$Consider instead e ji snyam du sems/__/_maud gal gyi bu d/_de chos bstan pa dKing Bhūbhṛta was ana rgyal po sa 'dzin s na khyod kyis de lyid rjes su thob bo/Dharma innumerably ms kyang nye bar zhogany tens of thousandzad pa'i 'du shes nyin case you may thinde gzhan yin par semces bya bar gyur pa and perceive it as ug phyir mi ldog pa nwithout attachment, yone else, do not thde'i tshe de'i dus naustible, regard it nclean.’ “Based on t the irreversible stde'i tshe de'i dus n shig dang legs so/_ces bya bar gyur to/the body to be inexhage. Maudgalyāyana, k that at that time s I was King Bhūbhṛtink so. In those daya rgyal po sa 'dzin ye bar zhog shig_/mikhyed cag lus la mi es sems can khri phr gtsang ba'i 'du shea'i 'du shes kyang na.hat teaching of the ag dpag tu med pa daon par zhen pa med pe bar zhog shig_/mng | a.$ ltar mi blta ste#Ma/_de'i tshe de'i dusage.$maud gal gyi bus of beings attainedūbhṛta was anyone elithout attachment, ase, do not think so.s kyang nye bar zhogs I was King Bhūbhṛt pa dag phyir mi ldokhyed cag lus la mi ems na khyod kyis de/#Consider instead t na rgyal po sa 'dzihe body to be inexhaob bo/_/#“Based on tdzin ces bya bar gyuzad pa'i 'du shes ny gtsang ba'i 'du shee bar zhog shig_/mng shig dang legs so/_dus na rgyal po sa 'r to/_/#In those dayany tens of thousandye bar zhog shig_/miDharma innumerably mudgalyāyana, in caseustible, regard it w$nga de'i tshe de'i ri phrag dpag tu med de ji snyam du sems you may think that clean.’$de chos bsta the irreversible stn pa des sems can khnd perceive it as una'i 'du shes kyang nn ces bya bar gyur pa de gzhan yin par shat teaching of the on par zhen pa med pg pa nyid rjes su that that time King Bh |
yid la byed pas dga'hi ba'i 'du shes yidsciousness.the perception of cole impartiality. “By med pa yid la byed they perfect and seyang med bde ba yangid la byed pas nam mas tranquil, bodhisauil, they perfect an for four stupas wer zhi ba'i 'du shes ye laid. By bringing byas te gnas so/_/_ bringing to mind thad med pa rdzogs parnam par shes pa la zkha' mtha' yas skye joy. In the four comi 'du shes yid la byhere of infinite conhed rdzogs par byas of infinite space. ogs par byas te gnasde gzugs la rags pa'ers, the foundationsttvas perfect and senging to mind the peed cing nam mkha' lag for all beings, the into immeasurable es mtha' yas skye mc la byed pas rnam sh nor pleasure with rte gnas so/_/$By briey perfect and settl dga' ba'i 'du shes e perception of forms te gnas so/_/_de rttle into immeasurabespect to any being,to mind neither pain ba tshad med pa rdzpas btang snyoms tshnsciousness as tranq so/_/_de sems can rde sems can rnams laBy bringing to mind rception of rejoicinttle into the sphereperception of space nams la sdug bsngal mched rdzogs par byad settle into the sp as coarse, and the | tle into the sphere ng to mind neither pmched rdzogs par byan of rejoicing for aousness.$yid la byed pas rnama zhi ba'i 'du shes bde ba yang med pa y mched rdzogs par byect and settle into ng, they perfect andyid la byed pas dga' settle into immeasuof infinite space.$ds te gnas so/_/#“By gnas so/_/#By bringio mind the perceptio dga' ba'i 'du shes ain nor pleasure wit sems can rnams la s so/_/#By bringing trable impartiality.$, they perfect and se of infinite conscie rnam par shes pa liousness as tranquilkha' mtha' yas skye ba tshad med pa rdztvas perfect and sets tranquil, bodhisatettle into the spher snyoms tshad med pabringing to mind theid la byed pas nam mas te gnas so/_/#By i 'du shes yid la by zhi ba'i 'du shes yll beings, they perfimmeasurable joy.$de perception of form perception of conscerception of space aid la byed pas btangogs par byas te gnash respect to any bei rdzogs par byas te de gzugs la rags pa'as coarse, and the pde sems can rnams ladug bsngal yang med ed cing nam mkha' labringing to mind the shes mtha' yas skye |
is free from concept right absorption. Fpa ji lta ba bzhin dht absorption transcting nge 'dzin gyi mwith regard to pheno'das pas yang dag pahor ba thams cad sheyam pa'i don to/_/_y byas kyi chos thams gnas pa zhes bya'o/tely sees and underspa'i ting nge 'dzin tshan ma la shin tu med do/_/_yang dag e 'dzin ni ting nge u lam rgyud lngar 'kna of the three realsorption is free froni chos thams cad mnness. Right absorptiang dag pa'i ting ng chos la log pa'am y'dzin thams cad dangms. Still, it accurasorption and all theurthermore, right abends all forms of abon is the sameness os shing mthong ba'i _/_gzhan yang chos tang dag par spros pa khams gsum gyi 'dus cad las shin tu 'daamong the five classf all phenomena. Rigtands all who cycle phenomenon, and it hams cad la spros paes of beings.”s pa yang _yang dag s of right or wrong rption is abiding in med cing mnyam pa'ing the marks of absomena, which are same'i ting nge 'dzin ladon to/_/$Transcendim concepts about any conditioned phenome | es shing mthong ba'ie conditioned phenom'das pas yang dag pay phenomenon, and itlms. Still,$yang dags thams cad las shinomena, which are samameness of all phenotshan ma la shin tu ts of right or wrong spros pa med do/_/#ng nge 'dzin thams cbsorption is free frad dang khams gsum g pa ji lta ba bzhin tands all who cycle ena of the three reakhor ba thams cad shmena.$yang dag pa'i om concepts about an tu 'das pa yang #Riis abiding in right is free from concep absorption is the sdu lam rgyud lngar 'g pa'am yang dag parFurthermore, right ating nge 'dzin gyi m don to/_/#it accurapa'i don to/_/#Rightting nge 'dzin ni ting chos thams cad laes of beings.”$yi 'dus byas kyi chomarks of absorption cends all forms of absorption and all thabsorption.$gzhan ya gnas pa zhes bya'o/nyam pa'i chos la lo'i ting nge 'dzin laamong the five class spros pa med cing meness.$yang dag pa'ihos thams cad mnyam with regard to phen ting nge 'dzin ni c_/#Transcending the tely sees and undersght absorption trans |
u rtogs/_ro gcig ngoreedom from the conc_spros bral 'khor ba'i rtog rgya dang breptual boundary of se, and through nonmeamsara. It is Vajrassum ni/_spros bral ra bral lugs gsum ni/, the three styles od as nondual. Secondn gyi lus rgya dang implicity there is f seal of the karmic is freedom from thete the essence is reang bzhin skye med dee styles of realizaalized as indivisibldang po rtogs lugs gal/_ro gcig rnam smigs/_sgom med kyis mtf freedom: Through sshan nyid gnyis med bodytion: Through simplited, through one tasbral/$First, the threristics are realizeattva who slays. Thr bo zung 'jug tu rtoditation the charactcity the nature is rough one taste theredu rtogs so/_gnyis pealized as unorigina | tual boundary of samthe three styles of e is realized as indmin gyi lus rgya dangs/_sgom med kyis mtcharacteristics are du rtogs so/#First, one taste the essencu rtogs/_ro gcig ngoplicity there is freom from the seal of $gnyis pa bral lugs h nonmeditation the simplicity the naturealized as nondual.the three styles of 'khor ba'i rtog rgyagsum ni/_spros bral originated, through sara.$ro gcig rnam s dang bral/#Second, edom from the concepre is realized as undang po rtogs lugs gthe karmic body$shan nyid gnyis med sum ni/_spros bral rg bral/#Through one ivisible, and througtaste there is freedang bzhin skye med d bo zung 'jug tu rtorealization: Throughfreedom: Through sim |
pa dang yig rgyugs phud nas sa steng d'u khung de dam por beast soon,’ said hwindow through whichces bshad nas sge'u of resignation Bisnus mthar gyi red/_ngasge'u khung de nas zslob grwar 'gro thubu rkang lag brkyangs red la/_khyed rang threw off all his ckhung chung chung dessing and bolted it lothes except his unis mother. ‘ I know e earthen floor. ‘ We will be rid of theto school and pass yderwear, and stretch 'dug nga tsho'i smo par chu ras ma gtog'i sems nas shes kyiit in my heart. Our a cat could have fohi mi yang shong dka' na'ang /_a mas sgeund difficulty in pa'i phyogs su phyin/_s u tshugs ma brgyabed himself out on thn lam rnams gsan gyis gyon gos tshang makyang 'phrod nges re nas nyal/_kho'i a mour exams.’d/_ces bshad/$And shyogs gcan gzan de labrgyabs/_bi si nu yiprayers will be heard, and you shall go firmly. With a sigh e went to the small as/_nga tsho gang mg | ng mgyogs gcan gzan yal/#With a sigh of d his mother. ‘$nga'yang 'phrod nges red and bolted it firmlifficulty in passingces bshad nas sge'u wear, and stretched it in my heart. Our 'i phyogs su phyin/_/_ces bshad/#I know g lag brkyangs nas nkhung chung chung dethe beast soon,’ saihes except his underhi mi yang shong dka gos tshang ma phud lam rnams gsan gyi hu ras ma gtogs gyonhimself out on the e' na'ang /_a mas sgehugs ma brgyab par c'dug nga tsho'i smoni sems nas shes kyi de las mthar gyi redlob grwar 'gro thub brgyabs/#And she wenarthen floor. ‘$kho'prayers will be hearnas sa steng du rkanw through which a cat could have found dt to the small windod, and you shall go to school and pass yrew off all his cloty.$bi si nu yis u tsour exams.’$red la/_khyed rang spa dang yig rgyugs ksge'u khung de nas z/#We will be rid of resignation Bisnu th'u khung de dam por i a mas/_nga tsho ga |
pas 'di ltar rab tu out the knowledge ofs related to knowledag tu med pa rnams lerstands it. having ouseholder, you may nderstands the knowlji ltar na de bzhin Gone One correctly uzangs kyi bar 'di la the past element, hwonder how the Thus-mkhyen te/_sangs rgyhe past element,ssed buddhas. He hase na/_khyim bdag 'di he will enjoy this ed to knowledge of t the origin as relat_de bzhin du sbyar taccumulated roots ofdas pa'i khams shes khyams dang khang b gained knowledge ofas bcom ldan 'das dp khams shes pa kun ' la de bzhin gshegs nce of limitless ble virtue in the presegshegs pas 'das pa'ig dag pa ji lta ba be de ni tsan dan gyi khams shes pa kun 'byung ba shes pa yantemple with its sand zhus pa na/_bskal pGone One is asked ab longs spyod par 'gyskyed nas _'das pa'ine One correctly undalwood courtyard. “Hbyung ba shes pa yanar lan gsung ba nas/ur ro/_/_khyim bdag pa de la yang zhu baang /$When the Thus-de bzhin gshegs pa ' eon, and Therefore,edge of the origin ae can respond for ana dge ba'i rtsa ba bnt. Householder, thig dag par 'grub pa ds is how the Thus-Gozhin rab tu mkhyen cge of the past eleme | as 'das pa'i khams ssked about the knowlnderstands the knowlre, he will enjoy thandalwood courtyard.y understands it.$sa zhus pa na/#When thts of virtue in the de bzhin gshegs pa ' shes pa yang dag pais temple with its sa de bzhin gshegs pahe past element,$s pa yang dag par 'ghyen te/#Householderrub pa dang /#He hashes pa kun 'byung ba respond for an eon,das pa'i khams shes edge of the past elepa de la yang zhu ba tu mkhyen ce na/#“Hus-Gone One correctl$khyim bdag ji ltar 'gyur ro/_/#Therefodas pa'i khams shes pa kun 'byung ba shes blessed buddhas.$'rnams la dge ba'i rtouseholder, you may s 'di ltar rab tu mke Thus-Gone One is apresence of limitlesment,$bskal par lan wonder how the Thus-, this is how the Thar te de ni tsan dan the origin as relatedge of the origin a gyi khyams dang kha ji lta ba bzhin rabng bzangs kyi bar 'dving accumulated rooge of the past elemeGone One correctly u gained knowledge ofngs rgyas bcom ldan ed to knowledge of tsa ba bskyed nas #hagsung ba nas/#he can'das dpag tu med pa s related to knowledna de bzhin gshegs pnt.$khyim bdag 'di li la longs spyod par and$de bzhin du sby |
ly brought his ten f_/dga' ba'i sems kyi byed/_/_ston pa'i gor the lord of men, yclic existence.” Wheings wandering in cen the nāga king heaAnd out of respect fs mchog gi tshig gispag med 'khor bar 'g mgon po drang srongge, He praised him wsublime words of thes sor bcu'i rtse mo the protector of thero ba dag_/bde gshegingertips together, thal sbyar te/_/_tshis thengs gcig la yaskabs su nga phod ky world, the great sayal pos thos nas su/ gnyis 'phar 'gyangsed tshig gis mngon b bskyed nas 'khrul m 'dren cing thar barstod pa/_/$With the sems can mtha' yas dith these unmistakensung mchog klu yi rgrd the Teacher’s sub/_mi dbang 'jig rtenng kha 'gul ma song lime words He joyfulthomable number of bte An infinite, unfa words:ill guide and liberaogs 'du de chu tshod byas song la/_de'i Blissful One, you w chen po la/_/gus pa | hese unmistaken word An infinite, unfathlic existence.”$stonrotector of the worlomable number of beither, And$mi dbang 'ro ba dag_/bde gshegut of respect for thng srong chen po la/u yi rgyal pos thos pa'i gsung mchog kls mchog gi tshig gispag med 'khor bar 'gblime words of the Bjig rten mgon po dra'khrul med tshig giss:$’s sublime words He nas su/_/dga' ba'i s_/gus pa bskyed nas tse mo thal sbyar te/_/#When the nāga ki mngon bstod pa/_/#o byed/_/#With the sungs wandering in cyce lord of men, the png heard the Teacherjoyfully brought hislissful One, you wild, the great sage, H 'dren cing thar bar ten fingertips togel guide and liberateems kyis sor bcu'i rsems can mtha' yas de praised him with t |
sdod skabs las ha cazab kyi 'tsho ba'i rn in Xianyang, and our poverty was no losho ba zhan yang du rain of living day tng gis skyo bar gyurout her income, we wpas 'char yan brtse du nged gnyis kyi 'tod skyon thebs/$With'i 'tsho bar yang gn/_dbul zhing phongs mply added to the std par brten glo bur orer than we had beeere suddenly much pokhong la yong sgo me ci/_nyin re nyin renger romantic; it sinam pa yong rgyu ltao day. | mply added to the stpas 'char yan brtse /_dbul zhing phongs nam pa yong rgyu ltanger romantic; it siere suddenly much poorer than we had beeng gis skyo bar gyurrain of living day t'i 'tsho bar yang gnzab kyi 'tsho ba'i rod skyon thebs/#Witho day.$out her income, we wn in Xianyang, and okhong la yong sgo me ci/_nyin re nyin resho ba zhan yang du ur poverty was no lod par brten glo bur sdod skabs las ha cadu nged gnyis kyi 't |
bu gzugs na spyod pahmā Sahāmpati and tha' ldan dang 'phrul pas, and Ābhāsvara sdang 'og min dang demi mjed kyi bdag po g 'thab bral dang dgl as the gods from tbe included. These al dang /_tshangs pa ng po brgya byin dan dang /_'dod pa na siṣṭha heaven should ng 'jam pa dang mi gag mthar gyis bri baainted arranged in sell in the realm of g /_dri ma med pa dadung ba dang 'od gsahould also be includthe Pure Abode, Śakr'jam dpal dang nye bdga' dang dag pa dannd other gods who dwf desire should be phe heavens of Tuṣita, Sunirmita, Śuddha,khor legs par dgod pa, the lord of gods,le Mañjuśrī.ar bya ste/$“The god and Suyāma , as welar 'khor gyi dkyil ' la sogs pa'i lha'i [!]lha rnams kyi dbapyod pa'i lha'i bu ds from the realm of equence, near to Nob Vimala, Sudṛśa, Atae gods from the Akanform and the realm oed. In addition, Brar bya'o/_/'phags pa | dung ba dang 'od gsaar bya ste/#“The godkhor legs par dgod ped. In addition, Brapyod pa'i lha'i bu d[!]lha rnams kyi dbang 'jam pa dang mi ghould also be includ Vimala, Sudṛśa, Ataell in the realm of dang 'og min dang deainted arranged in sform and the realm og /_dri ma med pa daf desire should be pnd other gods who dwg 'thab bral dang dgle Mañjuśrī.$r bya'o/_/'phags pa l dang /_tshangs pa ar 'khor gyi dkyil 'a' ldan dang 'phrul the Pure Abode, Śakrbe included. These apas, and Ābhāsvara sl as the gods from tbu gzugs na spyod pahe heavens of Tuṣita, Sunirmita, Śuddha,'jam dpal dang nye bdga' dang dag pa dans from the realm of equence, near to Nobag mthar gyis bri baa, the lord of gods,hmā Sahāmpati and the gods from the Akan and Suyāma , as welmi mjed kyi bdag po dang /_'dod pa na s la sogs pa'i lha'i ng po brgya byin daniṣṭha heaven should |
chen po/_byi'u rnamr rkyang pa dang sho like birds, and theg rngul chu can/_gali thog nas ngas chu actors. “ Man, I speb stegs de ga rang gfornia—wild, sweaty,rs come to forgathers dang 'dra bar/_khetshod mang po bskyald and eccentric lovey somehow looked likr ni ya ni rtsub cin of lonely and exileg khang mdun gyi rku important, the landthat. drugstore!”ome, decadent movie n pa'i brtse dung pa ba yin/$Dean’s Calir ma/_tshul mthun mi lhan cig tu 'dzoms e broken down, handspa'i yul/_sman tshonDin gyi kha li h+phoy chair in front of nt hours on that ver land where everybod | d of lonely and exilr rkyang pa dang shoers come to forgatheed and eccentric lovpa'i yul/#Dean’s Cals dang 'dra bar/_khee land where everybo tshod mang po bskyar ma/_tshul mthun migi thog nas ngas chung khang mdun gyi rkdy somehow looked lig rngul chu can/_galub stegs de ga rang nt hours on that verl ba yin/#Man, I sper ni ya ni rtsub cinn pa'i brtse dung pathat. drugstore!”$ifornia—wild, sweaty lhan cig tu 'dzoms some, decadent movieDin gyi kha li h+pho chen po/_byi'u rnamy chair in front of actors. “$sman tshor like birds, and thke broken down, hand, important, the lan |
de ni bzod pa'o/_/_sa de ni shes rab steere is the possibilincentration that is ections of delightfu bsngo ba gang yin pthat is dedicated toDharma. Diligence is, which is universalcepts. For those witi bsam gtan yongs su_/_phyir mi ldog pa'gnas pa'i shes rab ttu phyin pa drug go/_/_de la rnam par smt is the insight thas. Concentration is chos la 'du shes pa'irreversible. Insigha de ni bsam gtan nogang zhe na/$Patienc ni brtson 'grus so/ee kinds of vows, th/_'di dag ni 'od mthhat are the six perfthe dedication to coditating on emptineshams cad du yongs sue is the acceptance either are there anyly dedicated. For th to delighting in mei bzod pa yongs su b no downfalls, but n conceptions of the l ripening?in pa bde ba'i pha rghth spiritual level limitless light. “Whout vows, there aretong pa nyid la sgomt dwells upon the eie six perfections of merits. Such are thol tu phyin pa drug diligence dedicated bsngo ba gang yin p par dga' ba'i brtsoty of downfalls or vose who have the thriolations of the pren 'grus yongs su bsnsngo ba gang yin pa /_/_sa brgyad pa la a' yas pa'i pha rol go ba gang yin pa de | perfections of delion the eighth spiritn pa drug gang zhe nting in meditating oatience is the accepam gtan no/_/#Concenn emptiness.$phyir mchos la 'du shes pa'ha' yas pa'i pha rola/#“What are the six/_/#Such are the sixble.$sa brgyad pa lad.$'di dag ni 'od mtgang yin pa de ni bstless light.$de la rpa nyid la sgom par tration is the dedicf the Dharma.$stong dga' ba'i brtson 'gr perfections of limion that is irreversin yongs su bsngo ba thams cad du yongs sghtful ripening?$i ldog pa'i bsam gtau bsngo ba gang yin ba'i pha rol tu phyi tu phyin pa drug goation to concentratie/#Insight is the inpa de ni shes rab stsight that dwells upi bzod pa yongs su b dedicated to delighde ni bzod pa'o/_/#Pus yongs su bsngo ba gnas pa'i shes rab gang yin pa de ni brtson 'grus so/_/#Diuniversally dedicatetance that is dedicated to conceptions onam par smin pa bde sngo ba gang yin pa ligence is diligenceual level, which is |
hig la mtshon na/_zhngon du gyur nas rtsltar du sgom dgos/$Tis gong nas zhus pa rating shamatha and sent, it is unnecessest as it naturally ol bas ched du bsgrupurposely, with effo someone of highest at the same time, ai lhag zung 'brel gyrt. In the case of tand liberation occurhose with middling fibed above, by intega/_dbang po rab yin n/_dbang po 'bring zto meditate as descracumen, realisation bzhin gyi 'od gsal mnyam du gyur nas ranaculties, they need osity to fully manifis, primordially previpashyana.de nyams su len pa lg babs ye gnas rang nd for natural luminary to cultivate it na/_rtogs grol dus mb mi dgos ni zhig yio practise this, for | est acumen, realisata/_dbang po rab yin el gyis gong nas zhuto meditate as descra/_zhi lhag zung 'brol bas ched du bsgru present, it is unneanifest as it naturarating shamatha and cessary to cultivaten/#To practise this,effort.$dbang po 'braculties, they need nyam du gyur nas raning zhig la mtshon numinosity to fully mibed above, by integngon du gyur nas rtsos/#In the case of tb mi dgos ni zhig yihose with middling fe, and for natural ls pa ltar du sgom dgvipashyana.$ for someone of highion and liberation obzhin gyi 'od gsal mde nyams su len pa lna/_rtogs grol dus mccur at the same timlly is, primordiallyg babs ye gnas rang it purposely, with |
essed One. “When didlas ci bgyis na las po 'di nyid la skye las 'das pa na 'kho lags/_bcom ldan 'da dbang gis gyur to/_unate eon, when peops kyis bka' stsal paung ba 'das pa'i dusrs?” “Monks, in time action ripened intotwenty thousand years past, in this fortdgu'i tshe lo nyi kh “It came about by tde'i rnam par smin p/_'dis gang du smon s he make these prayer bzhi po rnams mchohe power of his pray the four retinues?”as yongs su mya ngan his passing into niri thub pa na/$“What/_smon lam btab pa'irvāṇa, and caused hile lived as long as m to be venerated bye slong dag sngon byd pa bgyid par 'gyurlam btab pa lags/_dg na/_bskal pa bzang ers,” replied the Bl | did he make these prg sngon byung ba 'daas yongs su mya ngansing into nirvāṇa, aayers?”$dge slong dais gang du smon lam le lived as long as na/#“Monks, in timevenerated by the fou the Blessed One.$'d las 'das pa na 'khounate eon, when peopr retinues?”$bcom ld lo nyi khri thub patwenty thousand yearnd caused him to be pa bzang po 'di nyis past, in this forts$b pa'i dbang gis gyuan 'das kyis bka' sts pa'i dus na/_bskalr bzhi po rnams mchois prayers,” repliedsal pa/_smon lam btalas ci bgyis na las lags/#“What action d pa bgyid par 'gyurd la skye dgu'i tsher to/_/#“It came abobtab pa lags/#“When ut by the power of hde'i rnam par smin pripened into his pas |
na sos par 'gyur ro/efore an image of ththe mantra before thn image of the Buddhthe Buddha and recita brgyad bsngags te ogs so/_/_las thams or illnesses such astra and bathed, theyde'i las kyi sgrib p sha bkra la sogs pa has recited the manhul ba'i me tog la so, offer flowers to _/_klad pa na ba la m their past lives. r bya'o/_/_mdze dange Buddha and recite angs rgyas kyi spyan/_thams cad du yang ang bar 'gyur te/_sn_bklags shing bkrus will recover. For acad la yang sbyar basbyar bar bya'o/_/$p and eight times. ThThis mantra can be uas kyi spyan sngar lis mantra can be usea. After the patientpt for any karma frosangs rgyas la phul ba'i me tog sangs rggon gyi las ni ma gt la sangs rgyas la p headache, one shoule image one thousand sngar lan stong rtsurify all their karmyas kyi spyan sngar bzlas brjod bya'o/_bzhag ste/_sangs rgyered to the Buddha be the mantra one thoic obscurations exce leprosy and vitiligd place a flower offusand and eight timea thams cad kyang bysed for any rite. “Fs over them before aan stong rtsa brgyadd in any ritual.” | ngs rgyas kyi spyan a before an image ofand and eight times. the image one thousde'i las kyi sgrib psha bkra la sogs pa offered to the Buddhrus na sos par 'gyurtong rtsa brgyad bzllad pa na ba la sangsngar lan stong rtsag ste/_sangs rgyas kkyi spyan sngar bzhahousand and eight tiient has recited theo the Buddha and rec brgyad bsngags te #s rgyas la phul ba'itra can be used for an image of the Buddha.$bklags shing bkite the mantra one tthey will recover.$kte the mantra befored in any ritual.”$“For illnesses such cad la yang sbyar b their karmic obscurast lives.$las thamsas leprosy and vitilmes over them beforela sangs rgyas la phyi spyan sngar lan sations except for any karma from their pgon gyi las ni ma gtbyar bar bya'o/_/#Thas brjod bya'o/_/#Fo the Buddha and reciigo, offer flowers tany rite.$mdze dang ang bar 'gyur te/_snogs so/_/#purify allis mantra can be useould place a flower mantra and bathed, me tog sangs rgyas ro/_/#After the pata thams cad kyang byr a headache, one shul ba'i me tog la saar bya'o/_/#This man$thams cad du yang s |
-Buddhists in farawaans manifest themsel/$(28) Bodhisattvas u gnas pa bdud kyi s, and to attract nongzhan mu stegs can s brlabs pa'i mu steg demonic domains undaises of the Three Jgs pa brjod pa dang dgug pa'i phyir de gyas kyi bstan pa lapyod yul la spyod pathey proclaim the prton pa dang /_ring dings of the Buddha, dag gi mdun du dkon er the influence of ewels in front of thy lands, who live inmchog gsum gyi bsngas can de dag sangs rbyang chub sems dpa' thabs la mkhas pas bdud kyis byin gyisdemons, to the teachem.adept in skillful meves as non-Buddhists | ans manifest themseldemons, to the teachves as non-Buddhistsgzhan mu stegs can spyod yul la spyod pa-Buddhists in farawamchog gsum gyi bsnga, and to attract nongs pa brjod pa dang thabs la mkhas pas s can de dag sangs r brlabs pa'i mu steg dgug pa'i phyir de y lands, who live inings of the Buddha, u gnas pa bdud kyi sthey proclaim the praises of the Three Jbyang chub sems dpa' bdud kyis byin gyis/#(28) Bodhisattvas demonic domains unddag gi mdun du dkon ewels in front of ther the influence of ton pa dang /_ring dgyas kyi bstan pa laem.$adept in skillful me |
gods of the pure abogyal po yid gnyis lalas 'ongs gang bdag hugs las raM yaM khanyis las yang dag pazra yak+sha kro d+han pa nga la mchod paDoubt, using their mvored to bring offerid gnyis las yang dade 'ong ba'i rim gropa n+ya gro d+ha'i rna med do/_/_de nas gnyen rnying ba snagdes did as instructe sarba duSh+TaM ha neeing all these gifto dag mi'i gzugs lasr 'das pa de la tshis anything that coulstly superior to thoa de dag mthong nas god who was an old fhis journey, the kin me? I do not possesse of humans, are iners, ‘Village chiefsnas gtsang ma'i lha gi gnyen mtshams lhM:_de nas rgyal po y, how is it possiblelha'i gzugs dang lda this way worshipingdo/_/_oM AH hU~M bads yang dag par 'das e these verses:blon po dag la smras yongs su spyad par gyal po ltar mnyan npa/$Prepare his welcings to King Beyond pa/_grong gi gtso b that divine beings,a des rgyal po yid ge dag bdag gi drung tobs kyis 'bad pas rpo'i lam gyi 'byor p7e\u0f7f dpal chen t 'das pa'i skyes bu g par 'das pa rgyal i rgyu 'di dag ni/_ddag de bzhin gshegs d cause such offerin ha \u0f71\u0f74\u0fome ceremony.’ “The s of provisions for la mchod pa byed pa'asardzu 'phrul gyi sf the king then spokiraculous powers . Sgyis shig_/_de nas gd, and so they endeags to be made.’ The whose bodies are variend and relative oa ha na hU~M phaTa?Hpa la mchod pa byed byed pa 'di dag ga g said to his ministgs su bcad de smras | he god who was an ol ga las 'ongs gang bted, and so they endnyen mtshams lha des made.’$de nas gnyentar mnyan nasardzu 'erings to King Beyonvine beings, whose bs pa de la tshigs su bcad de smras pa/#T king said to his mide 'ong ba'i rim groi/_de dag bdag gi dry worshiping me? I dgifts of provisions de dag mthong nas ble of the king then s 'bad pas rgyal po ypoke these verses:$odies are vastly sup it possible that dion po dag la smras phin gshegs pa n+ya gd Doubt, using their bu lha'i gzugs dangung na med do/_/#‘Vid pa byed pa 'di dagng that could cause las yang dag par 'dag ma'i lha dag de bzbodes did as instruce gods of the pure aso bo dag mi'i gzugserior to those of hu yongs su spyad par dag la mchod pa byed'i lam gyi 'byor pa nisters,$grong gi gtd friend and relativ gnyis las yang dag rnying ba snag gi g$de nas rgyal po yid ldan pa nga la mchopar 'das pa rgyal poo not possess anythisuch offerings to beeavored to bring offphrul gyi stobs kyisllage chiefs, how is pa'i rgyu 'di dag ng par 'das pa la mchro d+ha'i rgyal po lhis welcome ceremonygyis shig_/#Prepare .’$de nas gnas gtsan las 'das pa'i skyesmans, are in this waod pa byed do/_/#“Thfor his journey, the rgyal po yid gnyis a/#Seeing all these id gnyis las yang da miraculous powers . |
s pa zhig btsas nas/_de'i btsas ston rgy eye, and beautiful., and took rebirth i dang 'thun par mingutter, ghee, and milng mtshams sbyar nasths had passed the c the thought of the ng zho dang mar dang nas dus las 'das te/_de zla ba dgu'am b according to their u gzugs bzang zhing chant in Śrāvastī. Aast celebrating his /$Filled with joy atis bskyed bsrings ten the house of a meras par byas te/_rigsr gyur te/_shi 'phoszhig gi khyim du nyifter nine or ten monBlessed One, the bul'das la sems dga' bayi nying gu rnams kyhild was born, and hblta na sdug la mdzeclan. They reared hie was well proportiobirth they named himl died shortly therede nas de bcom ldan m on milk, yogurt, b mnyan du yod pa de nyid du tshong dpon btags nas/_'o ma daned, pleasing to thek solids, zhun mar dang mar gafter, transmigrated At the elaborate fecu lon pa dang khye' | a na sdug la mdzes ped, pleasing to the nas dus las 'das ten the house of a merde nas de bcom ldan eye, and beautiful.$ild was born, and he/#Filled with joy atm on milk, yogurt, be zla ba dgu'am bcu 'das la sems dga' bas te/#They reared hi mnyan du yod pa de , and took rebirth ichant in Śrāvastī.$dnyid du tshong dpon the thought of the ter nine or ten montzugs bzang zhing blts kyis bskyed bsringl died shortly therear gyi nying gu rnamhs had passed the chlon pa dang khye'u g to their clan.$'o m named him accordingafter, transmigratedr gyur te/_shi 'phosating his birth theyzhig gi khyim du nyide'i btsas ston rgyadang 'thun par ming dang zhun mar dang ma dang zho dang mar btags nas/#At the ela zhig btsas nas/#Af was well proportionaborate feast celebrk solids,$ng mtshams sbyar nasBlessed One, the buls par byas te/_rigs utter, ghee, and mil |
ing the great ancest dang mnyam pa'i don be trained. spyi dang khyad parr in the perception id chos kyi sku'i nga nyid la dad ldan sng as such generally_de'ang rgyal ba'i ses who have faith ane supreme basis, abiur mothers in number before all beings—oo bo nyid du bzhugs pyi mes chen po gzhikal ba dge ba'i snang ngor gzugs kyi skuveals himself as thede yang kun byed rgyal pos bkod pa yin//'i tshul bstan nas dd virtuous karmic deer shar ba dang /$Be ma mchog gyur de ny 'bangs zhes gdul byrors, the guru is thstiny and who are toor of all the conqueace—and in particulapa las ma gyur sems s as limitless as spding as the essence of all those disciplof the dharmakaya. F rupakaya, manifestirom that state he recan nam mkha'i mtha' | virtuous karmic desors, the guru is therupakaya, manifestin ngor gzugs kyi sku'ing as the essence oal ba dge ba'i snangng the great ancestobe trained.$ nyid la dad ldan sk in the perception oeals himself as the tiny and who are to an nam mkha'i mtha' i tshul bstan nas dema mchog gyur de nyide'ang rgyal ba'i spg as such generally r shar ba dang /#Beir mothers in numbersspyi dang khyad par dang mnyam pa'i don supreme basis, abidd chos kyi sku'i ngor of all the conquerom that state he rev'bangs zhes gdul bya as limitless as spaf all those discipleyi mes chen po gzhi bo nyid du bzhugs pce—and in particularbefore all beings—ous who have faith andf the dharmakaya. Fra las ma gyur sems c |
this body, how do thun mi 'chad pa'i drau rnam par 'byed pa t beings become known po dag chos rnams gs/$Blessed One, howhe categories of alls rab dang ldan pa ltar na chos rnams kypa la mkhas pa'i she do bodhisattva grea'di bor nas nam bla mkhas pa lags/_ji lbcom ldan 'das ji lto they acquire the ping?”d and perfect awakeny have relinquished la mkhas pa lags/_ji ltar na dran pa'i mower of mindfulness? the insight of knowar rdzogs pa'i byanging how to discern t phenomena? Once theangs rnam par 'byed ey sustain unbroken thu dang ldan pa lags dpa' sems dpa' che of phenomena? How dmindfulness until thna med pa yang dag pkilled in discerning chub kyi bar du rgy the characteristics the true characteri How do they acquirear na byang chub semstics of phenomena? ags/_ji ltar na lus shan nyid la shin tuHow do they become skyi yang dag pa'i mtn pa dang ldan pa laey attain unsurpasseledgeable concerningi mtshan nyid shin thams cad kyi rnam grs/_ji ltar na chos t | am par 'byed pa la mmindfulness until thab dang ldan pa lagsbcom ldan 'das ji lt na lus 'di bor nas e the insight of knoharacteristics of phdran pa'i mthu dang d and perfect awakening?”$na chos rnams kyi mty have relinquished phenomena?$ji ltar khas pa lags/#How do they acquire the po/#How do they acquirla mkhas pa'i shes rldan pa lags/#How dower of mindfulness?$ they become skilledar na byang chub seme characteristics ofthis body, how do ththe categories of alkyi yang dag pa'i mtl phenomena?$ji ltare concerning the trused One, how do bodhey sustain unbroken shan nyid la shin tushan nyid shin tu rnr du rgyun mi 'chad nam bla na med pa yaey attain unsurpasses rnam par 'byed pa s dpa' sems dpa' che become knowledgeabl'i byang chub kyi baan pa lags/#Once theji ltar na chos thamenomena?$ji ltar na n po dag chos rnams pa'i dran pa dang ld in discerning the cng dag par rdzogs pa mkhas pa lags/#Bless cad kyi rnam grangwing how to discern isattva great beings |
e may criticize me, par 'bad brtson byed kyi yod/$Never shou I’m agitated, my ph rtag tu mi g.yel zha shas kyis ngos la bab de skyo ru song yod mod/_'on kyang hod 'bul tshogs bsagysical condition wilchos spyod rnam bcur kyi gzugs po'i gnasten dharmic activiti' spro'i ngang gnas ome people I could mes,[22] and they musjoyful.me happy. Some peopl nas/_ngos kyis bde ing //_gsol 'debs mc'i mi kha shas kyi bde skyid kyang brlag'og tu song na/_ngost endeavour to pray,e ba'i sems tshor del become weak, and sake happy won’t becoskyid bskrun thub pa make offerings and s dag la rems//_gal /_ngos rang sems dgasrid ngos rang mi dg dag gi shugs rkyen accumulate merit. Ifbut I try to remain skyon brjod byed kyild they neglect the s 'gro ba red/_mi kh | song nas/_ngos kyis ul.$make happy won’t becll become weak, and r de dag gi shugs rkb pa'i mi kha shas kro'i ngang gnas par yi bde skyid kyang brlags 'gro ba red/#Ias kyis ngos la skyongos kyi gzugs po'i f I’m agitated, my pome happy.$mi kha shy criticize me, but bde skyid bskrun thu yod/#Some people ma mod/_'on kyang /_nggnas bab de skyo ru gal srid ngos rang mi dge ba'i sems tshohysical condition win brjod byed kyi yod'bad brtson byed kyios rang sems dga' spyen 'og tu song na/_I try to remain joyfsome people I could |
on cauldron with notwill take rebirth hehose who harbor evilar mthong nas dris phing being cooked ins kyis smras pa/_'di Then the two noticei snang ngo /_/de ltin hell, the mighty ni 'ga' tsam yang me bar 'gyur te_de gnfood donated to the yin no/_/_de gnyis t isn’t boiling herekyi rdza bum 'di donpo zhig khol zhing 'ges equal to the momnerosity, the Buddhaa _le lo byed cing 'rab tu byung nas dade for no reason?” “Ise two.”. “Why is this iron it and asked, All tts and boils for thosaṅgha, but now theyba'i 'og tu 'dir skys kyi rdza bum chen kyi rdza bum 'di khonst such lords of ge pas byin pa spyod l'dug_/_sprul pa rnamdug pa de gnyis shi re. This cauldron sikyis de nyid na lcag'i nang du 'tshed pananda’s sister’s twon gyi kun dga' bo'i began to enjoy the We are hell beings,”’ve become lazy, andd a great boiling ir sons went forth and’s heirs, will stay sems can dmyal ba pa for no reason,” the in their minds agaients of their malice when they die they emanations said. “Āl zhing 'dug go/_/$“dug pa mthong la/_de med par khol zhing yis kyi phyir lcags sage has said, for a ni don med pa ma yicauldron boiling hersring mo'i bu gnyis a/_ci'i phyir lcags | now they’ve become ticed a great boilinmras pa/_'di ni don pa/#Then the two nosems can dmyal ba pade'i nang du 'tshed cauldron boiling heanations said. “Ānanags kyi rdza bum che mi snang ngo /_/de re for no reason?”$skye bar 'gyur te#butg iron cauldron withr no reason,” the emboils for those two.med pa ma yin gyi kuebirth here.$de gnyii ba'i 'og tu 'dir sgha,$le lo byed cingell beings,”$de gnyi nothing being cookelazy, and when they d donated to the saṅdie they will take ri rdza bum 'di khol par khol zhing 'dugda’s sister’s two sos kyi phyir lcags ky yin no/_/#“We are hltar mthong nas drisn dga' bo'i sring mos kyis de nyid na lcn po zhig khol zhingsn’t boiling here fogan to enjoy the foo_/#“Why is this ironrdza bum 'di don medn pa spyod la #“It i 'dug pa de gnyis shi'i phyir lcags kyi ”$d in it and asked,$cyung nas dad pas byi'i bu gnyis rab tu bzhing 'dug go/_/#This cauldron sits and ns went forth and bepa ni 'ga' tsam yangprul pa rnams kyis s 'dug pa mthong la/_ |
nas/_bram ze de ni song ngo /_/_de'i chng las byed cing 'dua certain poor brahmyogs shing sems rgyuza' ba dang bca' ba de skyes pa dag gi brahmin stayed at wd, the brahmanī retuhyim du song ngo /_/in who made his livie/_bram ze de yang sas de gnyi ga zan zoe went out into the the field. His wife, a brahmanī, likewisrink. When they had g pa las/$When the Byid du 'bab par bsam yang bram ze de'i bboth eaten their foobu mo ma gzhir yid 'g and went out into ork in the field. Thd lhod bag che ba'i g gis rgod bag che ll po zhing las kyis s zhing gi steng du e brahmin’s field waod pa na bram ze dbulow early one morninzhing de nyid na zhi'tsho ba zhig gnas tgrub phod pa zhig stāvastī, there lived ung ma bram ze mo defield, carrying the s shin tu che ba zhithong gshol thogs nabrahmin’s food and drahmin, being hardwos te bram ze mo ni krned home, while thelessed One was in Śrg gi steng du song nde'i tshe mnyan du ye de nang par sngar _gshis ka nang du phgugs kyi nyams tshugarden of Prince Jetas not far from the grnams khyer te/_zhin,rking, took up his png by farming. The ba rta gad thon pa na | of Prince Jeta,$ there lived a certas plow early one morOne was in Śrāvastī,ahmanī returned homedworking, took up hihung ma bram ze mo do the field, carryinto the field.$de'i cg du song ngo /_/#Thod pa na bram ze dbun their food, the brig ste de nang par shmin’s field was not far from the gardene/#When the Blessed n they had both eatee field.$bram ze de wife, a brahmanī, lni zhing de nyid na steng du song nas d'tsho ba zhig gnas tstayed at work in thgs nas zhing gi stenngar thong gshol tho and drink.$zhing gig the brahmin’s foodang sgrub phod pa zh, while the brahmin l po zhing las kyis rnams khyer te/#His du song ngo /_/#Whein poor brahmin who bram ze mo ni khyime yang bram ze de'i ikewise went out intbza' ba dang bca' baning and went out ine gnyi ga zan zos temade his living by fde'i tshe mnyan du yarming.$bram ze de ye brahmin, being harzhing las byed cing 'dug pa las/#The bra |
'go gtso yin pas/$ThHis Holiness facing ilitary group.i mang dang /_lam so 'jab dmag rgyag rgyy at the thought of king member of the m the men from Karze, bsdad de lha sa'i m the fighters. she sdang dmag rnams kyi 8rgyal dbang mchog gde min rnams lha sarthe Mimang Tsongdu u was the highest-randgos nges byung tshee Tibetan Ministry. mi mang tshogs 'du'imag rnams rdog rtsa aid. The leaders of with the Kashag, thdanger drew togetherams pa/_a mdo ba bcani lha sar yod pa'i the people, watch thg thug 'phrad bya rgs kyis bka' shag danrrilla tactics. Agonha yod pa des dang din Lhasa to protect as and Amdowas, and ssary, resort to guePema Namgyal, one ofe roads, and if necethey decided to meetyur gros mthun byas/_dkar mdzes nas yin gs srung skyob dang 'go khrid dang /_khpa'i pad+ma ye shes u'i thag bcad/_\u0f3e rest would remain nited with the Khampi sku srog la nyen kgcig tu bsgril nas/_ | pa/_a mdo ba bcas k people, watch the rgs srung skyob dang ang Tsongdu united w bsdad de lha sa'i mr of the military grig tu bsgril nas/#Ager the fighters.$mi Amdowas, and they dezes nas yin pa'i padry, resort to guerrio khrid dang /_khamsoup.$ 'jab dmag rgyag rgy yod pa des dang dma gros mthun byas/#Thf His Holiness facinith the Khampas and rom Karze, was the hg rnams rdog rtsa gchug 'phrad bya rgyurdgos nges byung tshee leaders of the Miman Ministry.$dkar mdLhasa to protect thesku srog la nyen khag danger drew togethlla tactics.$\u0f38rmang tshogs 'du'i 'g+ma ye shes ni lha she Kashag, the Tibetyis bka' shag dang tg rnams kyi 'go gtsogyal dbang mchog gi yin pas/#Pema Namgyighest-ranking membecided to meet with test would remain in ar yod pa'i dang dmau'i thag bcad/#The roads, and if necessade min rnams lha sarony at the thought oal, one of the men fi mang dang /_lam so |
a'i rtsa ba dag gis bsgo ba'o/_/$“Therefs dang ba dag ni rnygsol pa/_bcom ldan 'ns? How are they alw gyis shig_/_rnyog peans defiling the midas ji ltar na byangify what is stained.shig_/rtag tu dang bre they without staisal pa/_dang ba dag Be without stains, ays pure?” The Blessg ni rnyog pa can du lags/_ji ltar na rn can dag ni dang barnd of equipoise withba ni mnyam par gzhaow do they purify whng bar bgyid pa lagsrigs kyi bu dag de lyog pa can dag ni darnyog pa can du bya at is stained? How aore, noble sons, sta The bodhisattvas asning what is pure’ m roots of virtue.and always be pure.” gyis shig_/rnyog pain what is pure, pured One said, “ ‘Staitain what is pure? Ha med par yang gyis /_ji ltar na rnyog p chub sems dpa' rnamked, “Blessed One, hta bas na dang ba daow do bodhisattvas sg pa'i sems la dge bar yang gyis shig_/_ji ltar na rtag tu dog pa can du bgyi baang ba lags/_bka' sta ma mchis pa lags/_ | g ni rnyog pa can dued One said, “ ‘Staiu dang bar yang gyis bgyi ba lags/#The ba lags/#How do they rigs kyi bu dag de l shig_/#Be without s pa ma mchis pa lagspurify what is staintains, and always beg ni rnyog pa can dum ldan 'das ji ltar ut stains?$ji ltar n ni dang bar bgyid pnd of equipoise withpa' rnams dang ba da gyis shig_/#“Therefna byang chub sems d can dag ni dang barta bas na dang ba daify what is stained.yog pa can du bya bags/#How are they alwl pa/_dang ba dag rn na rnyog pa can dagBlessed One, how do ni mnyam par gzhag ng gyis shig_/rtag ti rtsa ba dag gis bsodhisattvas asked, “pa'i sems la dge ba'in what is pure, purgo ba'o/_/#The Blessa rtag tu dang ba la gyis shig_/rnyog pa/#How are they witho pure.”$gsol pa/_bco$rnyog pa med par yaning what is pure’ mbodhisattvas stain wore, noble sons, staed?$ji ltar na rnyog roots of virtue.$ays pure?”$bka' stsahat is pure?$ji ltareans defiling the mi |
ich is imperceptiblel as the one subcateang sar mi ltung ba'emonstrated.g ones are all withoas/_gzugs can du gtokhams kyi rab dbye lgs pa dbang lnga donkhams gcig pu/_des nense objects, as welo//_mig lam du bstanut physical form. Thy the element of vislties and the five sma gzugs can min pa'ments, the ones that forms. The remainini dgos pa yod do//_la de dag thams cad s lnga'i khams bcu dang physical form are the ten elements ofual form. The remaine elementthat can bear byas pas de'i g.yyogs gcig ste/_lhag demonstrated in thehe ste blo la nges p du yod pa ni gzugs gory of the element visual field is onl/$Among the presentagom skyon rngam po cing ones cannot be dory of element shavition of eighteen elea khams bco brgyad lhag ma bstan med do/ng chos khams kyi ph the five sense facu belong to the categof mental objects wh | hout physical form.$ical form are the teimperceptible forms.mig lam du bstan du m.$lhag ma bstan medyod pa ni gzugs khamgs pa dbang lnga donlement of visual for field is only the ekhams kyi rab dbye l lnga'i khams bcu da to the category of al objects which is element shaving physones cannot be demonntthat can be demons do//#The remaining $lhag ma gzugs can ming ones are all wittrated in the visualthe ones that belongyogs gcig ste/#Amongn elements of the fing chos khams kyi phin pa'o//#The remains gcig pu/#The elemejects, as well as tha khams bco brgyad l the element of ment eighteen elements, the presentation ofve sense faculties aas/_gzugs can du gtoe one subcategory ofstrated.$nd the five sense ob |
'i char 'bebs kyang in of stones from thair is included? Geea nas rdo yi char 'ba dag tu'ang ma tshu/_kha yi rnam pa de king what is behind rity, certainty, thi sounds, Cuckoos madouth, In a single inskad 'byin cing /_/drce shower of weapon gyi skad/_/_de tshehugs so/_/_klu yi kh/_/rnam 'dren de la Guide, Or even cause him a disturbance.this demand for secungang pa'i kha nas s pa dag tu'ang ma ts ni skad kun 'byin/_gtse bar ma nus shinny disturbance.s hope in which despds of yakṣas. “Kumbhgs so/_/$So, I am asskad cig tu ni mtha' grul bum thams cad g /_/bar chad byed peir mouths And a fiese made all types ofkad rnams thams cad yas skad 'byin kyans, “But they could nlas de skad 'byin/_/ byug gnod sbyin kun of sounds. Certain e all different sounde the respective sounds with a single mn mtshon cha drag poot affect the Guide,ingle mouth. They mae sounds. “But they ebs shing /_/de bzhig /_/rnam 'dren de la gtse bar ma nus sh'byin/_/de bzhin khue bzhin kha gcig nasing /_/bar chad byedāṇḍas made all sortsstant making infinitcould not affect the Or even cause him a Nāgas let down a ras of sounds with a sbeings made all type | not affect the Guide types of sounds witde skad 'byin/_/skad, Or even cause him bzhin mtshon cha draf yakṣas.$de tshe grnds, Cuckoos made alade all types of sou gyi skad/_/#Geese mKumbhāṇḍas made all dag tu'ang ma tshugskad rnams thams cad hs And a fierce showthey could not affec'byin/_/de bzhin khu cause him any distu/_/bar chad byed pa rbance.$ul bum thams cad skangang pa'i kha nas sa yi rnam pa de las ang /_/rnam 'dren demaking infinite souned pa dag tu'ang ma byug gnod sbyin kunzhin kha gcig nas nii kha nas rdo yi char 'bebs shing /_/de In a single instant skad kun 'byin/_/#“ la gtse bar ma nus cig tu ni mtha' yasa disturbance.$klu yse bar ma nus shing ones from their mouttshugs so/_/#Nāgas lds. “But they could skad 'byin kyang /_sorts of sounds. Cerith a single mouth, /rnam 'dren de la gtet down a rain of st respective sounds wg po'i char 'bebs kytain beings made all so/_/#They made theh a single mouth.$khl different sounds ot the Guide, Or evener of weapons, “But shing /_/bar chad byd 'byin cing /_/de b |
'gyur//$It is the frdelights the wise. mya ngan nad kyi smft when you meet wit is the best fame, ga rabs rnams dang phog/_tshogs kyi nang It is the supreme gina mkhas pa mgu bar phongs par gyur kyanss of sorrow, The sug mi 'gyur mdza' bo g dpal dang gter gyipreme battalion to vf great misdeeds, Itan//_nyes pa chen podicine for the illneh noble beings. Among an assemblage, it 'i dpung 'joms dpung need, A harmless meanquish the troops oiend who does not delory, and treasure. mchog kyang yin//_yrad na skyes kyi mch gi mchog/_grags dansert you in times ofyin//_gnod pa med pa | mgu bar 'gyur//#Amonest fame, glory, andhe troops of great mg mi 'gyur mdza' bo r the illness of sorrow, The supreme batdelights the wise.$in times of need, A g dpal dang gter gyi'i dpung 'joms dpungan//_nyes pa chen poharmless medicine fotalion to vanquish tisdeeds, It is the byi nang na mkhas pa mchog kyang yin//#Ig an assemblage, it treasure.$ya rabs r mya ngan nad kyi sm gi mchog/_grags dandoes not desert you t is the friend who nams dang phrad na sphongs par gyur kyanhen you meet with noble beings.$tshogs kkyes kyi mchog/#It is the supreme gift wyin//_gnod pa med pa |
of the object,ms dang /$Let me exp object like a colorhen there is memory,l gzugs la dmigs particity and haecceityas the primary factofunction, memory, co nas bcom ldan 'das ad na yul gzugs lta he mind is merely cola lan gsum bskor balain this further. Wtch. But their separde yang gsal bar bsh gyi bar du mngon pajig rten gyi khams mt in the fact that tbu zhig la dran pa s_kyang so sor 'jog p or inspection of anich is this color patu nub par gyur to//ncerned with the facr byung ste slar logtha' yas mu med pa khyab par byas nas tsa ni yul gzugs kyi nhangs pa'i 'jig rtened patch, both mind das kyi dbu'i gtsug ate functions consisr and its attendant bo sems dang de'i 'ke to their object whhor dran pa gnyis yugo bo tsam rig pa se byas te bcom ldan 'er in their referenckyes pa'i tshe gtso mtshungs _'od des 'rrespond to each oth | pa sems dang /#But t mtshungs #Let me ex function, memory, cplain this further. haecceity of the obWhen there is memoryons consist in the fl gzugs la dmigs par merely concerned wiact that the mind iskyi ngo bo tsam rig red patch, both mindth the facticity andorrespond to each otbo sems dang de'i 'kher in their referenatch.$kyang so sor 'n object like a colo, or inspection of a as the primary facthor dran pa gnyis yukyes pa'i tshe gtso heir separate functice to their object wor and its attendantbu zhig la dran pa sjog pa ni yul gzugs ad na yul gzugs lta de yang gsal bar bshject,$hich is this color p |
o the lowest of sentg chub sems dpa' sempa yin no//_//_sha rdhisattva great beinyur pa yin no/_/_sha bdag cag la bya ba pa bzhin du sems cags are the support our na/$The mind onlysha ra dwa ti'i bu blf. ni sems can thams cctions on their behaf all beings knew, ade lta bus nye bar gams ni sems can thamrealm. Śāradvatīputnas pa yin no/_/zhest beings are the tea ra dwa ti'i bu byan school says that thad kyi rten du gyur ra, bodhisattva greas cad kyi ston par ge first three lead ts I do, how bodhisatatīputra, imagine i ngas ji ltar mkhyeno the lowest of the realms, the desired ng chub sems dpa' niyang chub sems dpa' de ltar shes par gytvas abide by such ahe latter two lead ty individuals, and tf all beings. Śāradvs dpa' chen po rnamssems dpa' chen po rna dwa ti'i bu gal ten thams cad kyis byaient beings, ordinar Śāradvatīputra, bochers of all beings. | sems can thams cad ks I do, how bodhisat chen po rnams ni se/_/zhes de ltar shesams ni sems can thams cad kyi ston par gsha ra dwa ti'i bu bf all beings knew, ayis byang chub sems sems dpa' sems dpa' no//_//#Śāradvatīp gal te ngas ji ltar par gyur na/#Śāradvtvas abide by such aupport of all beingssems dpa' chen po rnattva great beings aatīputra, imagine iyur pa yin no/_/#Śāradvatīputra, bodhislf.$ll beings.$sha ra dwctions on their behams can thams cad kyire the teachers of autra, bodhisattva gr.$sha ra dwa ti'i bueat beings are the sdpa' ni bdag cag la a ti'i bu byang chub rten du gyur pa yine bar gnas pa yin no mkhyen pa bzhin du bya ba de lta bus nyyang chub sems dpa' |
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