Datasets:
buddhist-nlp
/
sentence-alignment-merged-postcorrection

Dataset card Viewer Files Community
1
input
stringlengths
64
3.59k
output
stringlengths
65
3.08k
kho'i gtam bshad ring po des nyob tu bcug song / khyed kyis ga 'dra byas nas mo shes song ngam/ khyed kyis tha mag 'then mtshams 'jog pa'i bslab bya rgyag gi yod/ khyed kyis tha mag gcod pa'i bslab bya rgyag gi yod/ ngas tshad nges can zhig gi thog nas khyed la mos mthun byed/ nga khyed las mdzes pa yod/ nga ni khyed las mdzes pa yod/ 'bras bu de 'dra thob par dga' po byung / ngas 'o ma shel dam gnyis nyos/ ngas khyed rang la de byed du 'jug gi min/ ngas dngos gnas de'i skor bshad mi nyan/ nga gnas tshul de byung du 'jug 'dod ma byung / ngas da lta za ma za 'dod med/ nga 'tshig ja 'thung rgyu+ur dga' po med/ ngas sha ba'i rjes ded nas phyin/ ngas lo gcig ring tha mag 'then mtshams bzhag nga'i rgyab la na tsha shugs chen 'dug nga la lam lhongs byung ba'i gnas tshul de mo la bshad pa yin/ nga tshan rig dang ang rtsis gnyis kar dga'/ ngas khyed kyi ming kho la lab pa yin/ mi tshang mas nga la 'phya smod byas/ nga der thengs mang phyin pa yin/ ngas zhing khar nyin gang zhing las byas/$His long speech bored us all. How did you come to know her? I advise you to stop smoking. I advise you to stop smoking. Works of sastra are especially prone to misconstruction, not becausethey are inherently full of ambiguity, but because their correct in-terpretation depends on the familiarity of the reader with a corpusof related scriptural and sastric literature. Probably few readers.today are immersed in this scholastic tradition.2 The text has been read and copied for use over many centuries andacross much of the subcontinent and has been subject to revisionsthroughout its transmission. Many variants may be conscious 'im-provements' deliberately introduced to make the text conform tothat assumed by a particular commentary. This makes them (in I agree with you to a degree. I am more beautiful than you. I am more beautiful than you. I am pleased with the result. I bought two bottles of milk. I can't allow you to do that. I can't really talk about it. I didn't want this to happen. I don't feel like eating now. I don't like to drink coffee. I followed the deer's tracks. I gave up smoking for a year. I have a bad pain in my back. I informed her of my success. I like both science and math. I mentioned your name to him. I was laughed at by everyone. I went there dozens of times. I worked on the farm all day.
kho'i gtam bshad ring po des nyob tu bcug song /#His long speech bored us all.$khyed kyis ga 'dra byas nas mo shes song ngam/#How did you come to know her?$khyed kyis tha mag 'then mtshams 'jog pa'i bslab bya rgyag gi yod/#I advise you to stop smoking.$khyed kyis tha mag gcod pa'i bslab bya rgyag gi yod/#I advise you to stop smoking.$ngas tshad nges can zhig gi thog nas khyed la mos mthun byed/#I agree with you to a degree.$nga khyed las mdzes pa yod/#I am more beautiful than you.$nga ni khyed las mdzes pa yod/#I am more beautiful than you.$'bras bu de 'dra thob par dga' po byung /#I am pleased with the result.$ngas 'o ma shel dam gnyis nyos/#I bought two bottles of milk.$ngas khyed rang la de byed du 'jug gi min/#I can't allow you to do that.$ngas dngos gnas de'i skor bshad mi nyan/#I can't really talk about it.$nga gnas tshul de byung du 'jug 'dod ma byung /#I didn't want this to happen.$ngas da lta za ma za 'dod med/#I don't feel like eating now.$nga 'tshig ja 'thung rgyu+ur dga' po med/#I don't like to drink coffee.$ngas sha ba'i rjes ded nas phyin/#I followed the deer's tracks.$ngas lo gcig ring tha mag 'then mtshams bzhag#I gave up smoking for a year.$nga'i rgyab la na tsha shugs chen 'dug#I have a bad pain in my back.$nga la lam lhongs byung ba'i gnas tshul de mo la bshad pa yin/#I informed her of my success.$nga tshan rig dang ang rtsis gnyis kar dga'/#I like both science and math.$ngas khyed kyi ming kho la lab pa yin/#I mentioned your name to him.$mi tshang mas nga la 'phya smod byas/#I was laughed at by everyone.$nga der thengs mang phyin pa yin/#I went there dozens of times.$ngas zhing khar nyin gang zhing las byas/#I worked on the farm all day.$
snying rje chen po thob pas lus yongs su gtong ba la lus dang srog la mi lta ba zhig 'khor de nyid du 'dus te _'dug par gyur to/_/ sems can dag gi don gyi phyir stan las langs nas bla gos phrag pa gcig tu gzar te/ pus mo g.yas pa'i lha nga sa la btsugs nas/_bcom ldan 'das de bzhin gshegs pa mi shes pa ston pa ga la ba de logs su thal mo sbyar ba btud nas bcom ldan 'das la tshigs su bcad pa'i dbyangs kyis zhu ba zhus pa/ sems can snying po dpal che gzi che 'od cha ldan/_/ sems can rnams la thugs brtse mgon po thugs rje can/_/ mkhas pa 'jigs med sangs rgyas ye shes khyod la zhu/_/ sangs rgyas byang chub tshol bar spyad mchog spyod pa'i tshe/_/rna ma 'dren byang chub sems dpas las dge ci bgyi na/_/ mkhas pa nyon mongs kun 'byung shes mchog ji ltar 'thob/_/ mgon po kun 'byung mkhyen pa ji ltar bdag thos 'tshal/_/$Having achieved great compassion, he had no regard for life or limb as he sacrificed his body. For the sake of beings he stood up from his seat and draped his shawl over one shoulder. 2022010¹ See also PS 77: ‘And unceasing is his meditation [...]' and YR ad loc.: 'Therefore, themeditation of such a yogin arises naturally (svarasodita)', as well as PS 78 and YR ad loc.:'emerging naturally, [the energy of the middle breath] is said to be an innate [kind of] rosary,as it comprehends all the senses'.202 References to Bhairava (TĀ III 1, and passim), to Bhairava as sabdarāśi, ‘mass of sounds'(TĀ III 198–200a), and to the 'condition/nature of Bhairava’ (bhairavībhāva, III 271, 277) Then, kneeling on his right knee, he bowed toward the thus-gone Teacher of Ignorance with his palms together, and made this inquiry in the form of a song: “ ‘Quintessential being, you are glorious, splendorous, and radiant. You are a loving, compassionate protector of sentient beings. With your fearless knowledge and awakened wisdom, I ask you: When carrying out the supreme practice in pursuit of the buddhas’ awakening, “ ‘O Guide, what good deeds should bodhisattvas carry out? Wise one, how is supreme knowledge of the origin of affliction gained? Protector, I wish to hear, what is knowledge of the origin like?
snying rje chen po thob pas lus yongs su gtong ba la lus dang srog la mi lta ba zhig 'khor de nyid du 'dus te _'dug par gyur to/_/#Having achieved great compassion, he had no regard for life or limb as he sacrificed his body.$sems can dag gi don gyi phyir stan las langs nas bla gos phrag pa gcig tu gzar te/#For the sake of beings he stood up from his seat and draped his shawl over one shoulder.$pus mo g.yas pa'i lha nga sa la btsugs nas/_bcom ldan 'das de bzhin gshegs pa mi shes pa ston pa ga la ba de logs su thal mo sbyar ba btud nas bcom ldan 'das la tshigs su bcad pa'i dbyangs kyis zhu ba zhus pa/#Then, kneeling on his right knee, he bowed toward the thus-gone Teacher of Ignorance with his palms together, and made this inquiry in the form of a song:$sems can snying po dpal che gzi che 'od cha ldan/_/#“ ‘Quintessential being, you are glorious, splendorous, and radiant.$sems can rnams la thugs brtse mgon po thugs rje can/_/#You are a loving, compassionate protector of sentient beings.$mkhas pa 'jigs med sangs rgyas ye shes khyod la zhu/_/#With your fearless knowledge and awakened wisdom, I ask you:$sangs rgyas byang chub tshol bar spyad mchog spyod pa'i tshe/_/rna#When carrying out the supreme practice in pursuit of the buddhas’ awakening,$ma 'dren byang chub sems dpas las dge ci bgyi na/_/#“ ‘O Guide, what good deeds should bodhisattvas carry out?$mkhas pa nyon mongs kun 'byung shes mchog ji ltar 'thob/_/#Wise one, how is supreme knowledge of the origin of affliction gained?$mgon po kun 'byung mkhyen pa ji ltar bdag thos 'tshal/_/#Protector, I wish to hear, what is knowledge of the origin like?$
mi tshe'i nang gi ches ngo mtshar ldan pa'i gnas tshul de khyod kyis re ba 'dor grabs byed pa'i skabs la 'byung ba yin/ gal te khyed rang mi su rung zhig gi bde skyid 'bri ba'i zha smyug cig bya ma thub na/_skyo ba sel byed kyi 'gyig bsub yag po zhig e yong ltos/_spre'u tshe'i mdun la dngul sgor dang ngang lag bzhag na/_spre'u tshos ngang lag gdam gyi red/_rgyu mtshan ni/ spre'u tshos dngul sgor gyis ngang lag mang po nyo thub pa shes kyi med/_don dngos thog mi rnams kyi mdun la dngul sgor dang bde thang bzhag na/_mi rnams kyis dngul sgor gdam gyi red/_rgyu mtshan ni/_mi ha cang mang po zhig gis bde thang gis dngul sgor de bas mang ba zhig 'khyer yong thub pa shes kyi med/ dgongs sel zhu ba des nam yin na khyod nor ba dang kho 'grig pa mtshon gyi med/ des khyod kyis rang gi 'brel ba de rang mthong las kyang gtsigs chen byed pa mtshon/$The most amazing things in life tend to happen right at the moment you're about to give up hope. If you can't be a pencil to write anyone's happiness, then try to be a nice eraser to remove their sadness. Dharmaguptakas, 117, 614.dharmajñānakṣāntis; see Patiences ofDharma Knowledge.dharmakaya, 1145-6.dharmajñāna; see Dharma Knowledge.Dharmānusārins, 269, 473, 952-6, . rough and provisional) impression of the various aspects of the ideathat plants and other insentients have Buddha-nature ({~lr1:) or mayattain Buddhahood (nJG{~) (ch. 1). Thereafter, I shall present somemedieval Japanese developments leading up to the assumption of anindividual sentience and an individual (attainment of) Buddhahood ofpiants, etc. (ch. 2), and finally compare the Far Eastern developmentswith the old Indian arid early Buddhist view regarding the sentience If you put banana & money In front of monkeys, Monkeys will choose bananas, because monkeys do not know that money can buy a lot of bananas "in reality if you put money & health In front of people, People tend to choose money because too many people do not know that health can bring more money & happiness. 625, n.627, 344, n.628, n.631 hetu samāgrī, II.29 pratyarthin (defendant), II.134, n.268 pratyekabuddha, II. Apologizing doesn't always mean you are wrong and the other person is right. It just means you value your relationship more than your ego.
mi tshe'i nang gi ches ngo mtshar ldan pa'i gnas tshul de khyod kyis re ba 'dor grabs byed pa'i skabs la 'byung ba yin/#The most amazing things in life tend to happen right at the moment you're about to give up hope.$gal te khyed rang mi su rung zhig gi bde skyid 'bri ba'i zha smyug cig bya ma thub na/_skyo ba sel byed kyi 'gyig bsub yag po zhig e yong ltos/_spre'u tshe'i mdun la dngul sgor dang ngang lag bzhag na/_spre'u tshos ngang lag gdam gyi red/_rgyu mtshan ni/#If you can't be a pencil to write anyone's happiness, then try to be a nice eraser to remove their sadness.$spre'u tshos dngul sgor gyis ngang lag mang po nyo thub pa shes kyi med/_don dngos thog mi rnams kyi mdun la dngul sgor dang bde thang bzhag na/_mi rnams kyis dngul sgor gdam gyi red/_rgyu mtshan ni/_mi ha cang mang po zhig gis bde thang gis dngul sgor de bas mang ba zhig 'khyer yong thub pa shes kyi med/#If you put banana & money In front of monkeys, Monkeys will choose bananas, because monkeys do not know that money can buy a lot of bananas "in reality if you put money & health In front of people, People tend to choose money because too many people do not know that health can bring more money & happiness.$dgongs sel zhu ba des nam yin na khyod nor ba dang kho 'grig pa mtshon gyi med/#Apologizing doesn't always mean you are wrong and the other person is right.$des khyod kyis rang gi 'brel ba de rang mthong las kyang gtsigs chen byed pa mtshon/#It just means you value your relationship more than your ego.$
rgyal ba'i rigs ni rgyal rigs 'od dpag tshad/_/drug cu rtsa gsum yab ni tog bzangs yin/_/'od rgyal ma zhes bya ba rgyal ba'i yum/_/ sras po gzi bzang dga' ba rim gro pa/_/ lha chen rgyal po blo gros can yin te/_/ 'jigs pa med pa'i gzi brjid rdzu 'phrul can/_/ 'dus pa lan grangs bdun cu kun la yang /_/bsam gtan rnam par thar la 'jigs med pa/_/bye ba phrag ni drug cu dgu dgu yod/_/ mi tshe lo grangs dag ni bdun khri yin/_/ mya ngan 'das pa de yi dam chos dag_/lo grangs bdun khri'i bar du gnas par 'gyur/_/ rgyal ba'i sku gdung mchod rten gcig yin te/_/dpag tshad drug pa rin po che yis spras/_/$The family of this victor will be kṣatriya, And his light will extend sixty-three leagues. “Excellent Crest will be his father, and Victorious Light will be this victor’s mother. Excellent Splendor will be his son and Joy his attendant. An abbreviated version of Buddhapalita's presentation of the argument and his refutation of it is cited and criticized by Bhāviveka within his commentary on MMK I.4a; Bhāviveka rejects Buddhapālita's critique as being a mere proposition (dam bcas pa tsam; *pratijñāmātra). < [and is called] the principle of pure Knowledge (śuddhavidya), 505 because< [this realization is] the very essence of knowledge (bodhasāra). 506< that the grammatical concept of sämānādhikaraṇya is applied to śuddhavidyā in ĪPK III 1, 3. King of Great Gods will be the one of intelligence And Fearless Splendor the one of miracles. “There will be seventy consecutive congregations, Each of them gathering six hundred ninety million Fearless practitioners of the concentrations and liberations. The lifespan of humans will be seventy thousand years, “And the sacred Dharma of the one who attained nirvāṇa Will remain for seventy thousand years. sa'r{tbhäramii.rga'fl, s. märga'fi,sarttmukhikara~amt. sarpmukhikaroti57; 16lf.samyagjMnam 8 ; 109; 120; 148a· samyaksa~bodhift, s. anuttarasarvajiiatä:vipa~a!z, 155saluzdhärmika!z, 61; 172 There will be a single stūpa with the relics of this victor, Six leagues large and studded with jewels.
rgyal ba'i rigs ni rgyal rigs 'od dpag tshad/_/drug cu rtsa gsum yab ni tog bzangs yin/_/'od rgyal ma zhes bya ba rgyal ba'i yum/_/#The family of this victor will be kṣatriya, And his light will extend sixty-three leagues. “Excellent Crest will be his father, and Victorious Light will be this victor’s mother.$sras po gzi bzang dga' ba rim gro pa/_/#Excellent Splendor will be his son and Joy his attendant.$lha chen rgyal po blo gros can yin te/_/#King of Great Gods will be the one of intelligence$'jigs pa med pa'i gzi brjid rdzu 'phrul can/_/#And Fearless Splendor the one of miracles.$'dus pa lan grangs bdun cu kun la yang /_/bsam gtan rnam par thar la 'jigs med pa/_/bye ba phrag ni drug cu dgu dgu yod/_/#“There will be seventy consecutive congregations, Each of them gathering six hundred ninety million Fearless practitioners of the concentrations and liberations.$mi tshe lo grangs dag ni bdun khri yin/_/#The lifespan of humans will be seventy thousand years,$mya ngan 'das pa de yi dam chos dag_/lo grangs bdun khri'i bar du gnas par 'gyur/_/#“And the sacred Dharma of the one who attained nirvāṇa Will remain for seventy thousand years.$rgyal ba'i sku gdung mchod rten gcig yin te/_/dpag tshad drug pa rin po che yis spras/_/#There will be a single stūpa with the relics of this victor, Six leagues large and studded with jewels.$
sangs rgyas la bsnyen bkur bya bar 'dod pas chos smra ba la bsnyen bkur bya'o/_/ sangs rgyas la mchod par 'dod pas chos smra ba la mchod par bya'o/_/ sangs rgyas la phyag 'tshal bar 'dod pas chos smra ba la phyag bya'o/_/ de ci'i phyir zhe na/ thams cad mkhyen pa nyid ni byang chub sems dpa' las byung ba'i phyir dang /_sangs rgyas bcom ldan 'das rnams byang chub sems dpa' las byung ba'i phyir ro/_/ gang las brten te byang chub sems dpa'i byang chub tu sems skyes pa de las brten nas de ni nyon mongs pa rnams kyi 'dod pa'i longs spyod la gnas par brjod par mi bya/ de ni nam du yang tshangs par spyod pa la mi gnas par brjod par mi bya/ de ni gzugs med pa'i ting nge 'dzin la snyoms par zhugs kyang gzugs med par nye bar 'gro bar brjod par mi bya'o/_/ de ci'i phyir zhe na/ byang chub sems dpa' de ni nyon mongs pa'i dbang gis mi skye ste/_byang chub sems dpa' ni smon lam gyi dbang gis skye ba'i phyir ro/_/$If you wish to honor the Buddha, you should honor a Dharma teacher. If you wish to worship the Buddha, you should worship a Dharma teacher. If you wish to pay homage to the Buddha, you should pay homage to a Dharma teacher. “Why is that? It is because the state of omniscience arises from the bodhisattvas—and the blessed buddhas arise from the bodhisattvas. Since that takes place on the basis of the bodhisattvas’ arousing of the mind of awakening, one should not say that bodhisattvas are afflicted beings who indulge in pleasures. One should not say that they ever fail to observe pure conduct. Although they are absorbed in the formless absorptions one should not say that they enter the formless states. Why not? Because bodhisattvas do not take rebirth under the sway of afflictions; rather, bodhisattvas take rebirth through the power of aspirations.
sangs rgyas la bsnyen bkur bya bar 'dod pas chos smra ba la bsnyen bkur bya'o/_/#If you wish to honor the Buddha, you should honor a Dharma teacher.$sangs rgyas la mchod par 'dod pas chos smra ba la mchod par bya'o/_/#If you wish to worship the Buddha, you should worship a Dharma teacher.$sangs rgyas la phyag 'tshal bar 'dod pas chos smra ba la phyag bya'o/_/#If you wish to pay homage to the Buddha, you should pay homage to a Dharma teacher.$de ci'i phyir zhe na/#“Why is that?$thams cad mkhyen pa nyid ni byang chub sems dpa' las byung ba'i phyir dang /_sangs rgyas bcom ldan 'das rnams byang chub sems dpa' las byung ba'i phyir ro/_/#It is because the state of omniscience arises from the bodhisattvas—and the blessed buddhas arise from the bodhisattvas.$gang las brten te byang chub sems dpa'i byang chub tu sems skyes pa de las brten nas de ni nyon mongs pa rnams kyi 'dod pa'i longs spyod la gnas par brjod par mi bya/#Since that takes place on the basis of the bodhisattvas’ arousing of the mind of awakening, one should not say that bodhisattvas are afflicted beings who indulge in pleasures.$de ni nam du yang tshangs par spyod pa la mi gnas par brjod par mi bya/#One should not say that they ever fail to observe pure conduct.$de ni gzugs med pa'i ting nge 'dzin la snyoms par zhugs kyang gzugs med par nye bar 'gro bar brjod par mi bya'o/_/#Although they are absorbed in the formless absorptions one should not say that they enter the formless states.$de ci'i phyir zhe na/#Why not?$byang chub sems dpa' de ni nyon mongs pa'i dbang gis mi skye ste/_byang chub sems dpa' ni smon lam gyi dbang gis skye ba'i phyir ro/_/#Because bodhisattvas do not take rebirth under the sway of afflictions; rather, bodhisattvas take rebirth through the power of aspirations.$
mos slob phrug cig gis me tog la do snang byed pa dang /_lhag par du slob byol byas nas me tog 'thu bzhin pa ma mthong bar yun ring phyin/ mos/_me tog la dga' po yod dam/ zhes dris/ lcam/_yod/_nga rtsi shing rig gnas pa zhig chags 'dod yod/ rtsi shing rig gnas pa e/_lags 'ong / a las/_de rgyun ldan zhig ma red/ khyed dang lo mnyam gyi slob phrug rnams gnam gru'i kha lo ba dang /_dmag mi/_in ji ni yar bcas kyi dmigs yul 'chang gi red/ 'on kyang /_khyed rang rtsi shing rig gnas pa zhig chags 'dod 'dug ngas bltas na 'dzam gling 'dir da dung re ba 'dug me tog 'di tsho'i ming shes kyi yod dam/ khos me tog ser po zhig ston bzhin/_'di ni b+hu ki lo me tog red la/ de ri grong gi skad red/ de'i don ni mchod pa zer/$It was a long time since she had seen a boy taking an interest in flowers, and, what was more, playing truant from school in order to gather them. ‘ Do you like flowers?’ she asked. ‘ Yes, Miss. I’m going to be a botan a botantist?’ ‘ You mean a botanist.’ ‘ Yes, Miss.’ ‘Well, that’s unusual. Most boys at your age want to be pilots or soldiers or perhaps engineers. But you want to be a botanist. Well, well. There’s still hope for the world, I see. And do you know the names of these flowers?’ ‘ This is a Bukhilo flower,’ he said, showing her a small golden flower. ‘ That’s a Pahari name. It means Puja, or prayer.
mos slob phrug cig gis me tog la do snang byed pa dang /_lhag par du slob byol byas nas me tog 'thu bzhin pa ma mthong bar yun ring phyin/#It was a long time since she had seen a boy taking an interest in flowers, and, what was more, playing truant from school in order to gather them. ‘$mos/_me tog la dga' po yod dam/#Do you like flowers?’$zhes dris/#she asked. ‘$lcam/_yod/_nga rtsi shing rig gnas pa zhig chags 'dod yod/#Yes, Miss. I’m going to be a botan a botantist?’ ‘$rtsi shing rig gnas pa e/_lags 'ong /#You mean a botanist.’ ‘$a las/_de rgyun ldan zhig ma red/#Yes, Miss.’ ‘Well, that’s unusual.$khyed dang lo mnyam gyi slob phrug rnams gnam gru'i kha lo ba dang /_dmag mi/_in ji ni yar bcas kyi dmigs yul 'chang gi red/#Most boys at your age want to be pilots or soldiers or perhaps engineers.$'on kyang /_khyed rang rtsi shing rig gnas pa zhig chags 'dod 'dug ngas bltas na 'dzam gling 'dir da dung re ba 'dug me tog 'di tsho'i ming shes kyi yod dam/#But you want to be a botanist. Well, well. There’s still hope for the world, I see. And do you know the names of these flowers?’ ‘$khos me tog ser po zhig ston bzhin/_'di ni b+hu ki lo me tog red la/#This is a Bukhilo flower,’ he said, showing her a small golden flower. ‘$de ri grong gi skad red/#That’s a Pahari name.$de'i don ni mchod pa zer/#It means Puja, or prayer.$
tha na dgon pa'i grwa pa gcig tsam zhig 'gog rgol pa tshor mnyam 'brel byed mkhan tu ngos 'dzin byas yod tshe dgon pa yongs rdzogs nyes can par brtsis pa red/ wa ren si mi thi ltar na/_gyen log la sha zhen byas pa'i bla ma dang grwa ba tsho la nyes 'dzugs byas shing /_'thab rtsod byasanas grwa ba gzhan rnams kyis nyes rdung btang / bla ma mtho rigs dang dmigs bsal gyis sprul sku dang de bzhin dgon pa'i las sne rnams 'dzin bzung byas shing ngal rtsol las grwa khag tu btang / dgon pa'i mkhar dbang rnams gzhung bzhes byas/_dgon par khral 'jal dgos rigs rnams bkag sdom byas/_dgon pa'i nang du mu mthud sdod mkhan gyi grwa pa tshos rang gi ngal rtsol la brten nas 'tsho ba bskyal dgos pa bzos/ 1959_gong du bod nang dgon pa stong phrag drug yod khongs nas 1960_lor slebs dus dgon pa sum brgya bdun cu tsam zhig sgo phyes yod/$If even so much as one monk in a monastery had been identified as a resistance collaborator, the entire monastery was deemed guilty. According to Warren Smith, “Lamas and monks who had sympathized with the revolt were accused, ‘struggled’ and [were] beaten by other monks. High lamas, especially tulkus (reincarnate lamas), and monastic officials were arrested and deported to labor camps. Monastic estates were confiscated, the payment of taxes to monasteries was prohibited and any monks remaining in the monasteries were required to be supported by their own labor.” Of the six thousand monasteries in Tibet prior to 1959, only three hundred seventy remained open by 1960.
tha na dgon pa'i grwa pa gcig tsam zhig 'gog rgol pa tshor mnyam 'brel byed mkhan tu ngos 'dzin byas yod tshe dgon pa yongs rdzogs nyes can par brtsis pa red/#If even so much as one monk in a monastery had been identified as a resistance collaborator, the entire monastery was deemed guilty.$wa ren si mi thi ltar na/_gyen log la sha zhen byas pa'i bla ma dang grwa ba tsho la nyes 'dzugs byas shing /_'thab rtsod byasanas grwa ba gzhan rnams kyis nyes rdung btang /#According to Warren Smith, “Lamas and monks who had sympathized with the revolt were accused, ‘struggled’ and [were] beaten by other monks.$bla ma mtho rigs dang dmigs bsal gyis sprul sku dang de bzhin dgon pa'i las sne rnams 'dzin bzung byas shing ngal rtsol las grwa khag tu btang /#High lamas, especially tulkus (reincarnate lamas), and monastic officials were arrested and deported to labor camps.$dgon pa'i mkhar dbang rnams gzhung bzhes byas/_dgon par khral 'jal dgos rigs rnams bkag sdom byas/_dgon pa'i nang du mu mthud sdod mkhan gyi grwa pa tshos rang gi ngal rtsol la brten nas 'tsho ba bskyal dgos pa bzos/#Monastic estates were confiscated, the payment of taxes to monasteries was prohibited and any monks remaining in the monasteries were required to be supported by their own labor.”$1959_gong du bod nang dgon pa stong phrag drug yod khongs nas 1960_lor slebs dus dgon pa sum brgya bdun cu tsam zhig sgo phyes yod/#Of the six thousand monasteries in Tibet prior to 1959, only three hundred seventy remained open by 1960.$
de der song ste bltas na tshe dang ldan pa sa ra na btsun mo rnams kyis bskor ba mthong nas/_rgyal po de lhag par yang khro ba'i kun nas dkris pa skyes te/ de khros nas bsams pa/ dge slong gis nga'i chung ma mthong gis med do snyam mo/_/ de nas des bsam pa/ re zhig 'di 'dod chags dang bral ba yin nam/_'on te 'dod chags dang ma bral ba yin brtag par bya'o snyam ste/ de nas tshe dang ldan pa sa ra na la smras pa/_ci khyod dgra bcom pa yin nam/ des smras pa/_rgyal po chen po ma yin no/_/ rgyal pos smras pa/_ci khyod phyir mi 'ong ba dang /_lan cig phyir 'ong ba dang rgyun du zhugs pa thob pa yin nam/ 'du shes med 'du shes med min skye mched dang /_ci yang med pa'i skye mched dang /_rnam shes mtha' yas skye mched dang /_nam mkha' mtha' yas skye mched thob pa yin nam/$eRt. maintenant irreprochable" (,Tfiänasrimitranibandhiivali p. 506, 5 ff.: He looked about, saw Venerable Saraṇa there, surrounded by the queens, and bristled with rage. In his anger he thought, “This monk is ogling my wives, that’s why they’re not receiving me!” Then he thought, “I will watch a while and see whether he is he rid of lust.” Thereupon he inquired of Venerable Saraṇa, “Tell me, are you an arhat?” “No, Great King, I am not,” he replied. Pt. I: Status of Plants in Early Buddhismview of the great number of plants and even of trees, this would suggest rebirth as a plant to be a short-cut or easy way to arhatship, obviously much easier than the traditional eightfold Path, but unfortunately not testified to by any textual evidence.d) In any case, attaining Awakening or possessing "full wisdom"(2008: 253f43 would presuppose, in early Buddhism, not just sentience but higher cognitive faculties. But as far as early Buddhism is “Tell me,” the king continued, “have you attained the resultant state of non-return, or once-return, or stream entry? Have you attained the sphere of absorption of neither discrimination nor non-discrimination, the sphere of absorption of nothingness, the sphere of absorption of infinite consciousness, and the sphere of absorption of infinite space?
de der song ste bltas na tshe dang ldan pa sa ra na btsun mo rnams kyis bskor ba mthong nas/_rgyal po de lhag par yang khro ba'i kun nas dkris pa skyes te/#He looked about, saw Venerable Saraṇa there, surrounded by the queens, and bristled with rage.$de khros nas bsams pa/#In his anger he thought,$dge slong gis nga'i chung ma mthong gis med do snyam mo/_/#“This monk is ogling my wives, that’s why they’re not receiving me!”$de nas des bsam pa/#Then he thought,$re zhig 'di 'dod chags dang bral ba yin nam/_'on te 'dod chags dang ma bral ba yin brtag par bya'o snyam ste/#“I will watch a while and see whether he is he rid of lust.”$de nas tshe dang ldan pa sa ra na la smras pa/_ci khyod dgra bcom pa yin nam/#Thereupon he inquired of Venerable Saraṇa, “Tell me, are you an arhat?”$des smras pa/_rgyal po chen po ma yin no/_/#“No, Great King, I am not,” he replied.$rgyal pos smras pa/_ci khyod phyir mi 'ong ba dang /_lan cig phyir 'ong ba dang rgyun du zhugs pa thob pa yin nam/#“Tell me,” the king continued, “have you attained the resultant state of non-return, or once-return, or stream entry?$'du shes med 'du shes med min skye mched dang /_ci yang med pa'i skye mched dang /_rnam shes mtha' yas skye mched dang /_nam mkha' mtha' yas skye mched thob pa yin nam/#Have you attained the sphere of absorption of neither discrimination nor non-discrimination, the sphere of absorption of nothingness, the sphere of absorption of infinite consciousness, and the sphere of absorption of infinite space?$
zas kyi tshod rig pa ni/_chos bzhi dang ldan pa ste/_ha cang nyung ba ma yin pa ni/_ha cang nyungs na bkres pa dang nyam chung bar gyur nas dge ba'i bya ba la mthu med par 'gyur bas sang gi zas kyi dus la ma sleb kyi bar du bkres pas mi gnod pa'i tshod tsam du za ba'o//$bodhisatfvum.Der WortIaut des überlieferten Sanskrit-Textes wird jedoch von den übrigen Versionen durchweg nicht bestätigt. Die von mireingesehenen Fassungen der Gr. PP.(PaZca(D), PaEca(G), h t a , T.221)lesen, im Sinne von D, bodhimitvm statt etad eva bodhisativanämadheyam, und diese Lesung scheint auch T. 225 und T.227 zugnindegelegen zu haben. T. 224,226 und 220(5) hingegen haben E@lG, d.h. bnd/~isarsvmirtamder-wahrscheinlicher-badl~icittarn~~~~~ i e s eLesartwird auch durch den offensichtlich auf H.a bzw. H.c.1 bezugnehmendenWortlaut .von Rgs I, 5b gestützt, wo es heißt: 'Wenn einer weder einePrajfiäpsramitä noch einen Bodhisattva noch e h B~dlzicitt~feststellt lm,(und wenn einer,) wenn er sofches gehört hat, nicht verzagt und nicht, Appropriate diet has four attributes: Not eating too little: If you eat too little food, you will be hungry and will become weak, leaving no strength for virtuous activities. Therefore, "not eating too little" means that you must eat just the amount that will allow you not to be afflicted by hunger until tomorrow's meal.
zas kyi tshod rig pa ni/_chos bzhi dang ldan pa ste/_ha cang nyung ba ma yin pa ni/_ha cang nyungs na bkres pa dang nyam chung bar gyur nas dge ba'i bya ba la mthu med par 'gyur bas sang gi zas kyi dus la ma sleb kyi bar du bkres pas mi gnod pa'i tshod tsam du za ba'o//#Appropriate diet has four attributes: Not eating too little: If you eat too little food, you will be hungry and will become weak, leaving no strength for virtuous activities. Therefore, "not eating too little" means that you must eat just the amount that will allow you not to be afflicted by hunger until tomorrow's meal.$
skar ma bcu'i rjes su lag la sta re thogs pa'i skyes pa gnyis ka lam sing gi khang pa'i ra skor nang du 'dzoms/_kho tsho kha khu sim zhing bde lcag 'khyug po'i sgo nas ri lam ded de phyin/ pu ja yis lag tu snum sgron bzung nas kho tsho'i dkyil du phyin/ ri bos grong gseb nang gi glog 'od rnams bkab pa dang bstun/_kho tshos skad rgyag 'go btsugs/_de yang nags gzig de yod na zhed snang slong rgyu dang /_so sor blo stobs skyed pa'i ched du skad brgyab/ bi si nu yi a mas mdun sgo brgyab nas lha tshogs bdag gi par ris mdun du gsol ba btab/ bi si nu yi ki sgra rlung bus khur ba dang /_pu ja dang skyes pa rnams lam phyed tsam la slebs med kyang kho'i skad sgra de thos/$Ten minutes later, two men armed with axes had joined Kalam Singh in the courtyard of his house, and the small party moved silently and swiftly up the mountain path. Puja walked in the middle of the group, holding the lantern. As soon as the village lights were hidden by a shoulder of the hill, the men began to shoutboth to frighten the panther, if it was about, and to give themselves courage. Bisnu’s mother closed the front door, and turned to the image of Ganesh the God for comfort and help. Bisnu’s calls were carried on the wind, and Puja and the men heard him while they were still half-a-mile away.
skar ma bcu'i rjes su lag la sta re thogs pa'i skyes pa gnyis ka lam sing gi khang pa'i ra skor nang du 'dzoms/_kho tsho kha khu sim zhing bde lcag 'khyug po'i sgo nas ri lam ded de phyin/#Ten minutes later, two men armed with axes had joined Kalam Singh in the courtyard of his house, and the small party moved silently and swiftly up the mountain path.$pu ja yis lag tu snum sgron bzung nas kho tsho'i dkyil du phyin/#Puja walked in the middle of the group, holding the lantern.$ri bos grong gseb nang gi glog 'od rnams bkab pa dang bstun/_kho tshos skad rgyag 'go btsugs/_de yang nags gzig de yod na zhed snang slong rgyu dang /_so sor blo stobs skyed pa'i ched du skad brgyab/#As soon as the village lights were hidden by a shoulder of the hill, the men began to shoutboth to frighten the panther, if it was about, and to give themselves courage.$bi si nu yi a mas mdun sgo brgyab nas lha tshogs bdag gi par ris mdun du gsol ba btab/#Bisnu’s mother closed the front door, and turned to the image of Ganesh the God for comfort and help.$bi si nu yi ki sgra rlung bus khur ba dang /_pu ja dang skyes pa rnams lam phyed tsam la slebs med kyang kho'i skad sgra de thos/#Bisnu’s calls were carried on the wind, and Puja and the men heard him while they were still half-a-mile away.$
rjes shes dang rmi lam yang sngar bas 'khrul pa chung zhing a 'thas kyi 'dzin pa yang cher mi 'ong / phyi rol gyi gdul bya la phan gnod kyi nus pa 'byung bar bshad do// ro gcig chen po'i dus mnyam nyid gnyug ma ma 'gags pa'i rtsal sna tshogs su shar ba la bden 'dzin dang bral ba'i gnyis med kyi rtogs pa de nyid nyin mtshan 'khor mar 'byung / mnyam rjes dpyis phyin pa 'dre bas chu bo rgyun gyi rnal 'byor du 'gyur/ mi rtog pa'i 'char sgo snang la ma nges pa gsal tsam gyis myong tshor cung zad re 'byung / rjes shes su snang ba 'dzin med gsal stong sgyu ma lta bur snang zhing de la shes bzhin pa'i gnyis snang phra mo re 'char/$(kratu)71, dTode gestageht es auc In the ensuing cognizance and dreaming, delusion is reduced compared to before, and the reifying fixation does not increase. A capacity to benefit or harm external disciples comes about. In greater one taste, the realization that the unceasing expression of the genuine state of equality appears as the myriad things, free from reification and duality, takes place continuously throughout day and night. With the merging of meditation and postmeditation having culminated, this becomes the river-flow yoga. In thought-free perception, a slight feeling that phenomena are undetermined occurs through sheer clarity. In the ensuing cognizance, there is no grasping at phenomena, which appears as an illusory empty lucidity. There, a subtle, detected dualistic perception occasionally arises.
rjes shes dang rmi lam yang sngar bas 'khrul pa chung zhing a 'thas kyi 'dzin pa yang cher mi 'ong /#In the ensuing cognizance and dreaming, delusion is reduced compared to before, and the reifying fixation does not increase.$phyi rol gyi gdul bya la phan gnod kyi nus pa 'byung bar bshad do//#A capacity to benefit or harm external disciples comes about.$ro gcig chen po'i dus mnyam nyid gnyug ma ma 'gags pa'i rtsal sna tshogs su shar ba la bden 'dzin dang bral ba'i gnyis med kyi rtogs pa de nyid nyin mtshan 'khor mar 'byung /#In greater one taste, the realization that the unceasing expression of the genuine state of equality appears as the myriad things, free from reification and duality, takes place continuously throughout day and night.$mnyam rjes dpyis phyin pa 'dre bas chu bo rgyun gyi rnal 'byor du 'gyur/#With the merging of meditation and postmeditation having culminated, this becomes the river-flow yoga.$mi rtog pa'i 'char sgo snang la ma nges pa gsal tsam gyis myong tshor cung zad re 'byung /#In thought-free perception, a slight feeling that phenomena are undetermined occurs through sheer clarity.$rjes shes su snang ba 'dzin med gsal stong sgyu ma lta bur snang zhing de la shes bzhin pa'i gnyis snang phra mo re 'char/#In the ensuing cognizance, there is no grasping at phenomena, which appears as an illusory empty lucidity. There, a subtle, detected dualistic perception occasionally arises.$
de bzhin gshegs pa 'chi med skye ba'i yul ni rdzu 'phrul gzi brjid ces bya'o/_/ rigs ni rgyal rigs so/_/ 'od ni dpag tshad bdun cu'o/_/ yab ni sman pa'i rgyal po zhes bya'o/_/ yum ni rgyu skar dpal zhes bya'o/_/ sras ni me tog lha zhes bya'o/_/ rim gro pa ni mi pham stobs zhes bya'o/_/ shes rab can rnams kyi mchog ni grags pa mtha' yas zhes bya'o/_/ rdzu 'phrul can rnams kyi mchog ni mthu rtsal dpa' bo zhes bya'o/_/ 'dus pa dang po la ni nyan thos dung phyur phrag drug go/_/gnyis pa la ni dung phyur phrag lnga dang bye ba phrag brgyad do/_/gsum pa la ni dung phyur phrag lnga dang bye ba phrag bdun no/_/ sku tshe'i tshad ni lo nyi khri chig stong ngo /_/ dam pa'i chos ni lo dgu khri'i bar du gnas so/_/ sku gdung ni ril po gcig tu 'dug go/_/ mchod rten yang gcig tu zad do/_/ de bzhin gshegs pa seng ge'i rgyal mtshan skye ba'i yul ni mdangs thob ces bya'o/_/$“The birthplace of the thus-gone Acyuta will be called Miraculous Splendor. His family will be kṣatriya. 353);—in Aparārka (p. His light will extend seventy leagues. King of Doctors will be his father. Glorious Star will be his mother. Flower God will be his son. Indomitable Strength will be his attendant. Infinite Fame will be foremost in terms of insight. properties; it is only an agglomeration of the properties; just as the forest is only thecollection of trees in it; and further, we have only five senses; and all these have theirpurpose only in apprehending five sets of properties. Consequently, as there is nosixth sense, we can never peroeive anything besides these properties.152 The sense of the reply to the last Kārikā is that the properties-colour, f.i.—have the character of appearing and disappearing-e.g., the greenness of the fruit dis- Powerful Hero will be foremost in terms of miraculous abilities. In the first congregation there will be six hundred million hearers, in the second there will be five hundred eighty million, and in the third there will be five hundred seventy million. The extent of his lifespan will be twenty-one thousand years. His sacred Dharma will remain for ninety thousand years. His relics will remain in a single collection. There will also only be one stūpa. “The birthplace of the thus-gone Siṃhadhvaja will be called Brightness Attained.
de bzhin gshegs pa 'chi med skye ba'i yul ni rdzu 'phrul gzi brjid ces bya'o/_/#“The birthplace of the thus-gone Acyuta will be called Miraculous Splendor.$rigs ni rgyal rigs so/_/#His family will be kṣatriya.$'od ni dpag tshad bdun cu'o/_/#His light will extend seventy leagues.$yab ni sman pa'i rgyal po zhes bya'o/_/#King of Doctors will be his father.$yum ni rgyu skar dpal zhes bya'o/_/#Glorious Star will be his mother.$sras ni me tog lha zhes bya'o/_/#Flower God will be his son.$rim gro pa ni mi pham stobs zhes bya'o/_/#Indomitable Strength will be his attendant.$shes rab can rnams kyi mchog ni grags pa mtha' yas zhes bya'o/_/#Infinite Fame will be foremost in terms of insight.$rdzu 'phrul can rnams kyi mchog ni mthu rtsal dpa' bo zhes bya'o/_/#Powerful Hero will be foremost in terms of miraculous abilities.$'dus pa dang po la ni nyan thos dung phyur phrag drug go/_/gnyis pa la ni dung phyur phrag lnga dang bye ba phrag brgyad do/_/gsum pa la ni dung phyur phrag lnga dang bye ba phrag bdun no/_/#In the first congregation there will be six hundred million hearers, in the second there will be five hundred eighty million, and in the third there will be five hundred seventy million.$sku tshe'i tshad ni lo nyi khri chig stong ngo /_/#The extent of his lifespan will be twenty-one thousand years.$dam pa'i chos ni lo dgu khri'i bar du gnas so/_/#His sacred Dharma will remain for ninety thousand years.$sku gdung ni ril po gcig tu 'dug go/_/#His relics will remain in a single collection.$mchod rten yang gcig tu zad do/_/#There will also only be one stūpa.$de bzhin gshegs pa seng ge'i rgyal mtshan skye ba'i yul ni mdangs thob ces bya'o/_/#“The birthplace of the thus-gone Siṃhadhvaja will be called Brightness Attained.$
lha sa'i 'gyur ldog dang de'i mi mang gi 'tsho bas nga rang hon 'thor nas the tshom chen po za ste/_khu sim pa'i mtshan mo chu tshod mang po'i ring gnad don de dag la bsam gzhig gis de tsho'i gal gnad la bskyar zhib bya thabs byas kyang / mtha' ma ngas gsar brje'i las don la mu mthud de dung zhen cha tshang byas/ de ltar byed mkhan nga rang gcig pu ma yin par bod nang dmar srung dmag dang gsar brje'i hur brtson pa sa khengs yod cing /$Seeing the changes in Lhasa and the lives of her people had shocked me and sown deep doubts, and I spent endless hours in the quiet of the night thinking about these issues and trying to evaluate their significance. But in the end, I continued to be full of zeal for the revolution. prasādānugata ācāryo bhūyo bhagavantaṃ viśeṣayati – vadatāṃ varamiti ||atra ca nirodhasya pūrva pratiṣedhaḥ utpādanirodhayoḥ paurvāparyāva-sthāyāḥ siddhayabhāva dyotayitum | vakṣyati hi--pūrva jātiryadi bhavejjarāmaraṇamuttaram |nirjarāmaraṇā jātirbhavejjāyeta cāmṛtaḥ || [ma0 śā011.3]iti | tasmānnāyaṃ niyamo yat pūrvamutpādena bhavitavyaṃ pahacāntri-rogheneti | '~.......,~·.0. And I was not alone. Tibet was full of Tibetan Red Guards and revolutionary activists, and,
lha sa'i 'gyur ldog dang de'i mi mang gi 'tsho bas nga rang hon 'thor nas the tshom chen po za ste/_khu sim pa'i mtshan mo chu tshod mang po'i ring gnad don de dag la bsam gzhig gis de tsho'i gal gnad la bskyar zhib bya thabs byas kyang /#Seeing the changes in Lhasa and the lives of her people had shocked me and sown deep doubts, and I spent endless hours in the quiet of the night thinking about these issues and trying to evaluate their significance.$mtha' ma ngas gsar brje'i las don la mu mthud de dung zhen cha tshang byas/#But in the end, I continued to be full of zeal for the revolution.$de ltar byed mkhan nga rang gcig pu ma yin par bod nang dmar srung dmag dang gsar brje'i hur brtson pa sa khengs yod cing /#And I was not alone. Tibet was full of Tibetan Red Guards and revolutionary activists, and,$
bdag byang chub thob pa na sems can gang su dag bkres pa dang /_skom pa'i me rab tu 'bar ba/_kha zas tshol ba la rab tu brtson pa/_sdig pa'i las byed pa de dag bdag gis kha dog dang /_dri dang /_ror ldan pa'i kha zas kyis lus tshim par byas te phyis chos kyi ros shin tu bde ba la dgod par bya'o zhes btab bo/_/ de bzhin gshegs pa de'i smon lam chen po bcu gnyis pa ni gang gi tshe bdag ma 'ongs pa'i dus na/ bla na med pa yang dag par rdzogs pa'i byang chub mngon par rdzogs par sangs rgyas pa de'i tshe/$the material organs.=184. A person "bound with all the bonds" (sakalabandhana) is one who has not obtained, by theworldly (laukika) path, the abandoning (=pratisamkhyanirodha) of any of the nine categories ofdefilements of Kāmadhātu. An Aryan, at the first moment(ādikṣaṇa duḥkhe dharma-jñānakṣānti) has not yet obtained the abandoning of the defilements abandoned through the Path(vi.77). A person who has obtained the abandoning of one category of defilement is calledekaprakāropalikhita (vi.30a). may I provide food that is vibrant, aromatic, and savory, in order to satiate the bodies of any beings who are scorched by the fire of hunger and thirst, who expend great effort searching for food, and who commit sinful actions. Then, may I make them even happier with the taste of the Dharma.’ “That thus-gone one’s twelfth great aspiration was, ‘In the future, when I have attained awakening as a perfect buddha who has manifested unsurpassed and perfect awakening,
bdag byang chub thob pa na sems can gang su dag bkres pa dang /_skom pa'i me rab tu 'bar ba/_kha zas tshol ba la rab tu brtson pa/_sdig pa'i las byed pa de dag bdag gis kha dog dang /_dri dang /_ror ldan pa'i kha zas kyis lus tshim par byas te#may I provide food that is vibrant, aromatic, and savory, in order to satiate the bodies of any beings who are scorched by the fire of hunger and thirst, who expend great effort searching for food, and who commit sinful actions.$phyis chos kyi ros shin tu bde ba la dgod par bya'o zhes btab bo/_/#Then, may I make them even happier with the taste of the Dharma.’$de bzhin gshegs pa de'i smon lam chen po bcu gnyis pa ni gang gi tshe bdag ma 'ongs pa'i dus na/#“That thus-gone one’s twelfth great aspiration was, ‘In the future,$bla na med pa yang dag par rdzogs pa'i byang chub mngon par rdzogs par sangs rgyas pa de'i tshe/#when I have attained awakening as a perfect buddha who has manifested unsurpassed and perfect awakening,$
de nas bcom ldan 'das kyis de dag la dge slong tshur shog ces bya ba'i tshig gis rab tu phyung ste/_bsnyen par rdzogs par mdzad nas/_de dag la lung yang phog nas/ de dag gis kyang brtson pa dang /_bsgrub pa dang /_'bad pas nyon mongs pa thams cad spangs nas/_dgra bcom pa nyid mngon sum du byas te/ de dag dgra bcom pa khams gsum pa'i 'dod chags dang bral bar gyur nas/_gser dang bong bar mnyam pa/_nam mkha' dang lag mthil du 'dra ba'i sems dang ldan pa/ tsan dan spangs pa lta bur bsil bar gyur pa/ rig pas sgo nga'i sbubs bcom pa/ rig pa dang mngon par shes pa dang /_so so yang dag par rig pa thob pa/$With the words “Come, join me, monks!” the Blessed One led them to go forth as novices, conferred on them full ordination, and instructed them. They cast away all afflictive emotions through diligence, practice, and effort, and manifested arhatship. As arhats, free from the attachments of the three realms, their minds regarded gold no differently than filth, and the palms of their hands as like space itself. They became cool like wet sandalwood. Their insight crushed ignorance like an eggshell. They achieved the insights, superknowledges, and discriminations.
de nas bcom ldan 'das kyis de dag la dge slong tshur shog ces bya ba'i tshig gis rab tu phyung ste/_bsnyen par rdzogs par mdzad nas/_de dag la lung yang phog nas/#With the words “Come, join me, monks!” the Blessed One led them to go forth as novices, conferred on them full ordination, and instructed them.$de dag gis kyang brtson pa dang /_bsgrub pa dang /_'bad pas nyon mongs pa thams cad spangs nas/_dgra bcom pa nyid mngon sum du byas te/#They cast away all afflictive emotions through diligence, practice, and effort, and manifested arhatship.$de dag dgra bcom pa khams gsum pa'i 'dod chags dang bral bar gyur nas/_gser dang bong bar mnyam pa/_nam mkha' dang lag mthil du 'dra ba'i sems dang ldan pa/#As arhats, free from the attachments of the three realms, their minds regarded gold no differently than filth, and the palms of their hands as like space itself.$tsan dan spangs pa lta bur bsil bar gyur pa/#They became cool like wet sandalwood.$rig pas sgo nga'i sbubs bcom pa/#Their insight crushed ignorance like an eggshell.$rig pa dang mngon par shes pa dang /_so so yang dag par rig pa thob pa/#They achieved the insights, superknowledges, and discriminations.$
ngas lin khun sbug lam brgyud nas wa shing Ton zam pa'i steng nas phar ne'u jar dzi'i nang du gom pa rgyag bzhin pa de khyed kyi yid la 'char thub bam/ da ni sa srod red/ ha sel gang du yod dam/ ngas bzhi mdo nas ha sel btsal ba yin/_khong de na mi 'dug khong ni rig khar si mtsho gling zhes pa'i btson khang du yod/ Din gang du yod/ mi tshang ma gang du yod/ mi tshe gang du yod/ nga la 'gro sa'i khyim zhig yod cing /_nga la sdod sa zhig nas mgo bo thang la bzhag nas shor ba'i shor rtsis dang thob pa'i thob rtsis rgyag sa zhig yod/_thob shor de ni gang zhig na yod pa'ang ngas shes kyi yod/ ngas spyi spyod rlangs 'khor gyi ched du cung zad cig slong dgos pa chags song / mthar zur de na langs bsdad pa'i g+hi rig gi chos dpon zhig la bslangs pa yin/ khong 'tshab snang dang bcas kha phar 'khor bzhin nga la skar ma nyi shu rtsa lnga sprad byung /$Can you picture me walking those last miles through the Lincoln Tunnel or over the Washington Bridge and into New Jersey? It was dusk. Where was Hassel? I dug the square for Hassel; he wasn’t there, he was in Riker’s Island, behind bars. 18Pt. I: Reconsidering the Status of Plantsin Early Buddhism Where Dean? Where everybody? Where life? I had my home to go to, my place to lay my head down and figure the losses and figure the gain that I knew was in there somewhere too. I had to panhandle two bits for the bus. I finally hit a Greek minister who was standing around the corner. He gave me the quarter with a nervous lookaway.
ngas lin khun sbug lam brgyud nas wa shing Ton zam pa'i steng nas phar ne'u jar dzi'i nang du gom pa rgyag bzhin pa de khyed kyi yid la 'char thub bam/#Can you picture me walking those last miles through the Lincoln Tunnel or over the Washington Bridge and into New Jersey?$da ni sa srod red/#It was dusk.$ha sel gang du yod dam/#Where was Hassel?$ngas bzhi mdo nas ha sel btsal ba yin/_khong de na mi 'dug khong ni rig khar si mtsho gling zhes pa'i btson khang du yod/#I dug the square for Hassel; he wasn’t there, he was in Riker’s Island, behind bars.$Din gang du yod/#Where Dean?$mi tshang ma gang du yod/#Where everybody?$mi tshe gang du yod/#Where life?$nga la 'gro sa'i khyim zhig yod cing /_nga la sdod sa zhig nas mgo bo thang la bzhag nas shor ba'i shor rtsis dang thob pa'i thob rtsis rgyag sa zhig yod/_thob shor de ni gang zhig na yod pa'ang ngas shes kyi yod/#I had my home to go to, my place to lay my head down and figure the losses and figure the gain that I knew was in there somewhere too.$ngas spyi spyod rlangs 'khor gyi ched du cung zad cig slong dgos pa chags song /#I had to panhandle two bits for the bus.$mthar zur de na langs bsdad pa'i g+hi rig gi chos dpon zhig la bslangs pa yin/#I finally hit a Greek minister who was standing around the corner.$khong 'tshab snang dang bcas kha phar 'khor bzhin nga la skar ma nyi shu rtsa lnga sprad byung /#He gave me the quarter with a nervous lookaway.$
do 'dren rlangs 'khor gyi bdag po yin pa'i mi ne so Tha'i zhing pa'i bu gnyis kyis noradaphe le Thi zhes pa'i sa cha ru rlangs 'khor bkag ste zas za rgyu'i thag gcod byas skabs nga dga' byung la/ ngas khong tshor lta 'dod cig byung / khong tsho rlangs 'khor gyi kha lo bsgyur khang nas thon zhing /_nga tsho tshang ma la 'dzum dmul byas byung / gcin pa gtong brda yin/ zhes gcig gis bshad song / gzhan des kha lag gi dus tshod yin/ zhes lab song / 'on kyang khong tsho gnyis ni skor khag 'di'i nang gi kha lag nyo spyad kyi sgor mo yod mkhan kho na yin/ nga tsho khong gnyis kyi rjes ded nas bud med skor zhig gis bzung ba'i za khang zhig la phyin pa dang /_khong gnyis kyis rang gi a ma'i thab tshang du bslebs pa ji bzhin kha lag 'bor chen thum bsgril byas te 'khyer ba'i skabs der nga tsho ni b+hur g+har bag leb dang 'tshig ja zhig la rol bzhin der bsdad pa yin/$I was glad when the two Minnesota farmboys who owned the truck decided to stop in North Platte and eat; I wanted to. have a look at them. They came out of the cab and smiled at all of us. “ Pisscall!” said one. “ Time to eat!” said the other. But they were the only ones in the party who had money to buy food. We all shambled after them to a restaurant run by a bunch of women, and sat around over hamburgers and coffee while they wrapped away enormous meals just as if they were back in their mother’s kitchen.
do 'dren rlangs 'khor gyi bdag po yin pa'i mi ne so Tha'i zhing pa'i bu gnyis kyis noradaphe le Thi zhes pa'i sa cha ru rlangs 'khor bkag ste zas za rgyu'i thag gcod byas skabs nga dga' byung la/#I was glad when the two Minnesota farmboys who owned the truck decided to stop in North Platte and eat; I wanted to.$ngas khong tshor lta 'dod cig byung /#have a look at them.$khong tsho rlangs 'khor gyi kha lo bsgyur khang nas thon zhing /_nga tsho tshang ma la 'dzum dmul byas byung /#They came out of the cab and smiled at all of us. “$gcin pa gtong brda yin/#Pisscall!”$zhes gcig gis bshad song /#said one. “$gzhan des kha lag gi dus tshod yin/#Time to eat!”$zhes lab song /#said the other.$'on kyang khong tsho gnyis ni skor khag 'di'i nang gi kha lag nyo spyad kyi sgor mo yod mkhan kho na yin/#But they were the only ones in the party who had money to buy food.$nga tsho khong gnyis kyi rjes ded nas bud med skor zhig gis bzung ba'i za khang zhig la phyin pa dang /_khong gnyis kyis rang gi a ma'i thab tshang du bslebs pa ji bzhin kha lag 'bor chen thum bsgril byas te 'khyer ba'i skabs der nga tsho ni b+hur g+har bag leb dang 'tshig ja zhig la rol bzhin der bsdad pa yin/#We all shambled after them to a restaurant run by a bunch of women, and sat around over hamburgers and coffee while they wrapped away enormous meals just as if they were back in their mother’s kitchen.$
dgung lo bzhi las ma son pa zhig yin kyang de'i thad khong pha yang dmigs bsal gang yang med/ zhogs pa'i dus su khong rang gi yum dang lhan du sdod chog gi yod kyang nyin gung yol mtshams su pho brang gi rgyal sgo'i nye 'gram nas 'khar rnga'i sgra byung ma thag yum pho brang nas phyir thon bya dgos/ de'i rjes gzim dpon chen mos yum gyi tshul du khong la zhabs tog zhu dgos ba dang / skabs 'gar khong gi lhan du gzims dgos/ \u0f8bgong sa tA la'i bla ma mchog dgung lo mthon bor ma son bar dus rgyun du zla re'i tshes brgyad dang bco lngar dbu la khrus chu byug ste tshe dbang gnang srol zhig yod pa de ni khong la gnod gzhi'i nad yams la sogs pa'i ngan rigs rnams phyir bskrad dang /_sku khams bde legs ngang 'tshar longs yong ba'i cho ga yin//$There was no exception even if he was barely four years old. In the morning he was allowed to be with his mother, but she had to leave the palace the moment when the big drum at the great outer gate was beaten at noon. ' and acc ord'lOg to Ihe vlewpreval'1"lOg 10possessing, like plams th'e water, ~md and fire consist of minute living beingsbelieves to be able to ~oum en e ~ touch.' In contrast to the Vedic ritualist whoeract t e act of killmg by certain ritual or mela-ritualStatus After that the Simpon Chenmo had to act as his mother from the mind?" To be sure, s ince the visible phenomenon is equated with the obj ect, this formulationby itself does not exclude the possibility of taking Jft�f§mw (''this visible phenomenon which is the and at times had to sleep with him. Until the Dalai Lama became of age, there were regular abhiseka rites of pouring holy water on his head on the th and 15th of each month. These were the rites to drive away the sickness and other devils which might attack him, and to pray that he would grow up in good health.
dgung lo bzhi las ma son pa zhig yin kyang de'i thad khong pha yang dmigs bsal gang yang med/#There was no exception even if he was barely four years old.$zhogs pa'i dus su khong rang gi yum dang lhan du sdod chog gi yod kyang nyin gung yol mtshams su pho brang gi rgyal sgo'i nye 'gram nas 'khar rnga'i sgra byung ma thag yum pho brang nas phyir thon bya dgos/#In the morning he was allowed to be with his mother, but she had to leave the palace the moment when the big drum at the great outer gate was beaten at noon.$de'i rjes gzim dpon chen mos yum gyi tshul du khong la zhabs tog zhu dgos ba dang /#After that the Simpon Chenmo had to act as his mother$skabs 'gar khong gi lhan du gzims dgos/#and at times had to sleep with him.$\u0f8bgong sa tA la'i bla ma mchog dgung lo mthon bor ma son bar dus rgyun du zla re'i tshes brgyad dang bco lngar dbu la khrus chu byug ste tshe dbang gnang srol zhig yod pa #Until the Dalai Lama became of age, there were regular abhiseka rites of pouring holy water on his head on the th and 15th of each month.$de ni khong la gnod gzhi'i nad yams la sogs pa'i ngan rigs rnams phyir bskrad dang /_sku khams bde legs ngang 'tshar longs yong ba'i cho ga yin//#These were the rites to drive away the sickness and other devils which might attack him, and to pray that he would grow up in good health.$
kha cig gis ni bla na med pa yang dag par rdzogs pa'i byang chub kyi sa bon bskyed do/_/ 'khor de dag gi nang nas phal cher ni sangs rgyas la gzhol chos la 'bab dge 'dun la bab par byas te bkod do//_// dga' byed ces bya ba ni/ gleng gzhi mnyan du yod pa na bzhugs te/_tshe dang ldan pa dga' byed ni lugs kyis dus dus su sems can dmyal bar rgyu bar byed/ yi dgas kyi nang du rgyu bar byed/ dud 'gro'i nang du rgyu bar byed/ mi'i nang du rgyu bar byed/ lha'i nang du rgyu bar byed de/ phyir 'ongs nas sems can dmyal ba rnams kyi gcad pa dang gtub pa dang brdeg pa dang btso ba la sogs pa'i sdug bsngal gang yin pa de dag mi rnams la rjod par byed do/_/ phyir 'ongs nas yi dgas rnams kyi bkres pa dang skom pa dang 'bar ba dang bsreg pa dang btso ba la sogs pa'i sdug bsngal rnams dang / dud 'gro rnams kyi gcig la gcig za ba las gyur pa'i sdug bsngal rnams dang /$and some for unexcelled, total, and complete enlightenment. we must not infer from this any anteriority of one system vis-à-vis theother, be it Sāmkhya dualism or the nondualism of the Vedānta. Thusthe analogy of the chrysalis, which the student employs to illustrate theproblematic of liberation from bondage, may also apply to the mannerin which one doctrine emerges from the other the same doctrine, to besure, yet different, indeed perfected.2627Nevertheless, as he arrives at the end of the exposition, the reader no-tices that the doctrine despite its apparently composite character International Speech Festival 199019 1 published by The Reiyukai, Tokyo 1991, esp. pp. 19f (Kornal Among the assembled, most found themselves drawn to the Buddha, intent on the Dharma, and favoring the Saṅgha. The Story of Nandaka When the Blessed One was in Śrāvastī, it was Venerable Nandaka’s custom to wander from time to time among the hell beings, to wander among the anguished spirits, to wander among the animals, to wander among the humans, and to wander among the gods. When he returned, he would relate to people how the hell beings suffer through being cut up, hacked apart, beaten, roasted, and so on. When he returned, he would also relate to people how the anguished spirits suffer through hunger, thirst, being burned, being incinerated, being cooked, and so on; how animals suffer as they eat one another;
kha cig gis ni bla na med pa yang dag par rdzogs pa'i byang chub kyi sa bon bskyed do/_/#and some for unexcelled, total, and complete enlightenment.$'khor de dag gi nang nas phal cher ni sangs rgyas la gzhol chos la 'bab dge 'dun la bab par byas te bkod do//_//#Among the assembled, most found themselves drawn to the Buddha, intent on the Dharma, and favoring the Saṅgha.$dga' byed ces bya ba ni/#The Story of Nandaka$gleng gzhi mnyan du yod pa na bzhugs te/_tshe dang ldan pa dga' byed ni lugs kyis dus dus su sems can dmyal bar rgyu bar byed/#When the Blessed One was in Śrāvastī, it was Venerable Nandaka’s custom to wander from time to time among the hell beings,$yi dgas kyi nang du rgyu bar byed/#to wander among the anguished spirits,$dud 'gro'i nang du rgyu bar byed/#to wander among the animals,$mi'i nang du rgyu bar byed/#to wander among the humans,$lha'i nang du rgyu bar byed de/#and to wander among the gods.$phyir 'ongs nas sems can dmyal ba rnams kyi gcad pa dang gtub pa dang brdeg pa dang btso ba la sogs pa'i sdug bsngal gang yin pa de dag mi rnams la rjod par byed do/_/#When he returned, he would relate to people how the hell beings suffer through being cut up, hacked apart, beaten, roasted, and so on.$phyir 'ongs nas yi dgas rnams kyi bkres pa dang skom pa dang 'bar ba dang bsreg pa dang btso ba la sogs pa'i sdug bsngal rnams dang /#When he returned, he would also relate to people how the anguished spirits suffer through hunger, thirst, being burned, being incinerated, being cooked, and so on;$dud 'gro rnams kyi gcig la gcig za ba las gyur pa'i sdug bsngal rnams dang /#how animals suffer as they eat one another;$
yang dag par rdzogs pa'i sangs rgyas 'od srung gis bram ze'i khye'u bla ma lung bstan pa gang yin pa'i sangs rgyas bcom ldan 'das de bdag gis mnyes par byed par gyur cig_/mi mnyes par byed par ma gyur cig_/ de kho na'i bstan pa la rab tu byung nas nyon mongs pa thams cad spangs te/_dgra bcom pa nyid mngon sum du byed par gyur cig ces byas pa des na/ dge slong dag nga yang dag par rdzogs pa'i sangs rgyas 'od srung dang shin tu mnyam pa dang shugs mnyam pa dang mdzad pa mnyam pa dang thabs mnyam pa brnyes par gyur nas 'dis nga mnyes par byas temi mnyes par ma byas la/_nga nyid kyi bstan pa la rab tu byung nas nyon mongs pa thams cad spangs te/_dgra bcom pa nyid mngon sum du byas so//_// gser mdog ces bya ba ni/$‘May I please and not displease Uttara, the young brahmin prophesied by the totally and completely awakened Buddha Kāśyapa to be the next blessed buddha. two qualifications in the Sutra are such that the first precludes Fancy fromMisconception, and the second from Right Notion.13(2) If the Spirit &c.-The meaning of this is: Sometimes difference isperceived in identity, and at others identity in difference; and Fancy con-sisting in the appearance of such false difference and identity, cannot be saidto be Right Notion; nor can it be called Misconception, because that would Going forth in his doctrine alone may I cast away all afflictive emotions, and manifest arhatship.’ ...Ich bitte um Verständnis dafür, daß ich aus Zeit- und Raumgründen durchweg nur auf Primärquellen verweise. Soweit diese in Übersetzung vorliegen, dürften die Stellen anhand meiner Angaben in den betreffenden Werken (z.B. de LaVallée Poussins französischer Übersetzung des Abhidh-k-bh, H. Sakurabes u. N.Odanis japanischer Übersetzung des 6. Kapitels dieses Werkes samt Vyākhyā[Tokyo: Hozokan 1999] oder B. Desseins Übersetzung des MAHṛd [Delhi: MotilalBanarsidass 1999]) unschwer aufzufinden sein. “So it is, monks, now that I myself have become the very equal of the totally and completely awakened Buddha Kāśyapa—equal in strength, equal in deeds, and equal in skillful means— that he has pleased me and not displeased me, gone forth in my very doctrine, cast away all afflictive emotions, and manifested arhatship.” The Story of Golden Color
yang dag par rdzogs pa'i sangs rgyas 'od srung gis bram ze'i khye'u bla ma lung bstan pa gang yin pa'i sangs rgyas bcom ldan 'das de bdag gis mnyes par byed par gyur cig_/mi mnyes par byed par ma gyur cig_/#‘May I please and not displease Uttara, the young brahmin prophesied by the totally and completely awakened Buddha Kāśyapa to be the next blessed buddha.$de kho na'i bstan pa la rab tu byung nas nyon mongs pa thams cad spangs te/_dgra bcom pa nyid mngon sum du byed par gyur cig ces byas pa des na/#Going forth in his doctrine alone may I cast away all afflictive emotions, and manifest arhatship.’$dge slong dag nga yang dag par rdzogs pa'i sangs rgyas 'od srung dang shin tu mnyam pa dang shugs mnyam pa dang mdzad pa mnyam pa dang thabs mnyam pa brnyes par gyur nas #“So it is, monks, now that I myself have become the very equal of the totally and completely awakened Buddha Kāśyapa—equal in strength, equal in deeds, and equal in skillful means—$'dis nga mnyes par byas temi mnyes par ma byas la/_nga nyid kyi bstan pa la rab tu byung nas nyon mongs pa thams cad spangs te/_dgra bcom pa nyid mngon sum du byas so//_//#that he has pleased me and not displeased me, gone forth in my very doctrine, cast away all afflictive emotions, and manifested arhatship.”$gser mdog ces bya ba ni/#The Story of Golden Color$
log par lta ba shes pa kun 'byung ba shes pa yang dag par 'grub pa dang /_khyim bdag gzhan yang de bzhin gshegs pas 'di ltar rab tu mkhyen te/ rgyu gang dang rkyen gang dag gis log par lta ba shes pa kun 'byung ba shes pa yang dag par 'grub pa de/_de bzhin gshegs pas yang dag pa ji lta ba bzhin rab tu mkhyen te/ gal te mi rtag par rjes su lta bar gnas pa nas/_de bzhin du sbyar te thams cad la yang bya'o/_/ khyim bdag ji ltar na de bzhin gshegs pas 'das pa'i khams shes pa yang dag pa ji lta ba bzhin rab tu mkhyen ce na/$The Thus-Gone One correctly understands how to gain knowledge of the origin as related to knowledge of wrong view, Householder, moreover, the Thus-Gone One correctly understands it in the following manner. The Thus-Gone One correctly understands those causes and conditions that accomplish knowledge of the origin as related to knowledge of wrong view. That is to say, there could be no chanos of the Word being either heard, or not heard, by Whether he considers impermanence . . . and so forth, all the way. 1 93 6 . “Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of the past element.
log par lta ba shes pa kun 'byung ba shes pa yang dag par 'grub pa dang /_khyim bdag gzhan yang de bzhin gshegs pas 'di ltar rab tu mkhyen te/#The Thus-Gone One correctly understands how to gain knowledge of the origin as related to knowledge of wrong view, Householder, moreover, the Thus-Gone One correctly understands it in the following manner.$rgyu gang dang rkyen gang dag gis log par lta ba shes pa kun 'byung ba shes pa yang dag par 'grub pa de/_de bzhin gshegs pas yang dag pa ji lta ba bzhin rab tu mkhyen te/#The Thus-Gone One correctly understands those causes and conditions that accomplish knowledge of the origin as related to knowledge of wrong view.$gal te mi rtag par rjes su lta bar gnas pa nas/_de bzhin du sbyar te thams cad la yang bya'o/_/#Whether he considers impermanence . . . and so forth, all the way.$khyim bdag ji ltar na de bzhin gshegs pas 'das pa'i khams shes pa yang dag pa ji lta ba bzhin rab tu mkhyen ce na/#“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of the past element.$
ji ltar na yid ma brtan pa rnams la yid rton pa lags/ bka' stsal pa/_yid mi brtan zhes bya ba ni gzugs med pa'i snyoms par 'jug pa rnams la yid mi gzhag pa'o/_/ yid brtan pa gzhig par bya ba ni snyoms par 'jug pa bzlog pa'o/_/ yid ma brtan pa rnams la yid brtan par bya ba ni log par zhugs pa rnams la ste de ni tshul lo/_/ rigs kyi bu dag de lta bas na nor dang ldan par gyis shig_/ byas pa shes pa med par sbyor cig_/ ci la'ang lan re bar ma byed cig_/ rnyed pa chen pos nye bar 'tsho bar gyis shig_/ gsol pa/_bcom ldan 'das ji ltar na byang chub sems dpa' rnams nor dang ldan pa lags/ ji ltar na byas pa 'tshal ba ma mchis par sbyor ba lags/ ji ltar na ci la'ang lan mi re ba lags/ ji ltar na rnyed pa chen pos nye bar 'tsho ba lags/ bka' stsal pa/_nor dang ldan pa zhes bya ba ni nor bdun dang ldan pa'o/_/$How do they have confidence in those without confidence?” The Blessed One said, “ ‘Being without confidence’ means not settling the mind in the formless attainments. ‘Destroying confidence’ means reversing the formless attainments. ‘Having confidence in those without confidence’ refers to those who are in error. That is the proper conduct. “Therefore, noble sons, be endowed with wealth. Connect those who are without gratitude. (11) 76ö Cl) "{' ilH, 0~1 Vi; I *~(::J:",--,c:][§,,,':::'c:I::J:"?-CtJ~I::, ~~ (mano ijiiäna) Cl)P.ftlliX?/J ~1::Jt"-C~L.<l11\~lA.:o "tnl ~",t.:J!mC:~1!IL.t.:tCl)C:~'?~p-C-Cl)~~"'(~"il', ~l;l:,~",t.:~ f.(Cl)"{'~"062 ]ayaswaI Research Institute, Patna)YtTibetan translation ofY: Peking Tanjur, mDo-'gre1, vols. dzi ff.I. Alayttv., §§1.6.J-6.2. L. Schmithausen, "Zm Literaturgeschichte der alteren Yogacara-Schule/' Zeitschrift der Deutschen Morgenliindischen Gesel/Schttji, Supplementa 1.3 (1969): 822f. Do not hope to get anything in return. Maintain a livelihood with great profit.” The bodhisattvas asked, “Blessed One, how are bodhisattvas endowed with wealth? How do they connect those who are without gratitude? How do they not hope to get anything in return? How do they maintain a livelihood with great profit?” The Blessed One said, “ ‘Being endowed with wealth’ means being endowed with the seven riches.
ji ltar na yid ma brtan pa rnams la yid rton pa lags/#How do they have confidence in those without confidence?”$bka' stsal pa/_yid mi brtan zhes bya ba ni gzugs med pa'i snyoms par 'jug pa rnams la yid mi gzhag pa'o/_/#The Blessed One said, “ ‘Being without confidence’ means not settling the mind in the formless attainments.$yid brtan pa gzhig par bya ba ni snyoms par 'jug pa bzlog pa'o/_/#‘Destroying confidence’ means reversing the formless attainments.$yid ma brtan pa rnams la yid brtan par bya ba ni log par zhugs pa rnams la ste de ni tshul lo/_/#‘Having confidence in those without confidence’ refers to those who are in error. That is the proper conduct.$rigs kyi bu dag de lta bas na nor dang ldan par gyis shig_/#“Therefore, noble sons, be endowed with wealth.$byas pa shes pa med par sbyor cig_/#Connect those who are without gratitude.$ci la'ang lan re bar ma byed cig_/#Do not hope to get anything in return.$rnyed pa chen pos nye bar 'tsho bar gyis shig_/#Maintain a livelihood with great profit.”$gsol pa/_bcom ldan 'das ji ltar na byang chub sems dpa' rnams nor dang ldan pa lags/#The bodhisattvas asked, “Blessed One, how are bodhisattvas endowed with wealth?$ji ltar na byas pa 'tshal ba ma mchis par sbyor ba lags/#How do they connect those who are without gratitude?$ji ltar na ci la'ang lan mi re ba lags/#How do they not hope to get anything in return?$ji ltar na rnyed pa chen pos nye bar 'tsho ba lags/#How do they maintain a livelihood with great profit?”$bka' stsal pa/_nor dang ldan pa zhes bya ba ni nor bdun dang ldan pa'o/_/#The Blessed One said, “ ‘Being endowed with wealth’ means being endowed with the seven riches.$
gal srid de tsho li thang dang /_'ba'/_rmi li/_rgyal thang /_smar khams gang du gsang 'dzul byas kyang khyad par yod ma red/ snga phyi ma gtogs/_nga tshos nga tsho la gang yod de srung skyob byas te dmag 'khrug byed rgyu las 'dam kha gzhan yod ma red/ nga tshos lha sa'i rogs ram la yid ches byed thub kyi med/ bod gzhung gi las byed pa tsho ha cang lkugs pa red/_khyed rang gis shes song ngam/ ga re byas nas de tshos rang gi dmag mi rnams nga tsho la btang ba dang de nas nga tshos rgyu mi phar ded nas tshur yong ma bcug pa ma byas pa red/ skabs de dus las sla po yod pa red/ skabs de dus bod gzhung la dmag mi mang po med pa de bden pa red/_yin na yang rgya mi 'gog rgyu la 'dang nges pa yod red/ nga tsho la ci yang rag yod pa ma red/ sngon ma nga tshos bod gzhung la khral sprad yod pa red/_yin na yang /_khong tshos khams pa tsho la tshur ga re sprad yod/$It didn’t matter if they infiltrated Lithang, Ba, Mili, Jetang, Markham—wherever. Sooner of later, we had no choice but to fight and protect what was ours. We couldn’t count on Lhasa for help. The Tibetan officials were very stupid, you know. Why didn’t they send us their army so that we could push the Chinese back and keep them back? It would have been easy back then. It’s true that the Central Government didn’t have much of an army back then but, even so, it would have been enough to tilt the balance. We got nothing from them. In the past, we had paid taxes to the Central Government, but what did they do for Khampas in return?
gal srid de tsho li thang dang /_'ba'/_rmi li/_rgyal thang /_smar khams gang du gsang 'dzul byas kyang khyad par yod ma red/#It didn’t matter if they infiltrated Lithang, Ba, Mili, Jetang, Markham—wherever.$snga phyi ma gtogs/_nga tshos nga tsho la gang yod de srung skyob byas te dmag 'khrug byed rgyu las 'dam kha gzhan yod ma red/#Sooner of later, we had no choice but to fight and protect what was ours.$nga tshos lha sa'i rogs ram la yid ches byed thub kyi med/#We couldn’t count on Lhasa for help.$bod gzhung gi las byed pa tsho ha cang lkugs pa red/_khyed rang gis shes song ngam/#The Tibetan officials were very stupid, you know.$ga re byas nas de tshos rang gi dmag mi rnams nga tsho la btang ba dang de nas nga tshos rgyu mi phar ded nas tshur yong ma bcug pa ma byas pa red/#Why didn’t they send us their army so that we could push the Chinese back and keep them back?$skabs de dus las sla po yod pa red/#It would have been easy back then.$skabs de dus bod gzhung la dmag mi mang po med pa de bden pa red/_yin na yang rgya mi 'gog rgyu la 'dang nges pa yod red/#It’s true that the Central Government didn’t have much of an army back then but, even so, it would have been enough to tilt the balance.$nga tsho la ci yang rag yod pa ma red/#We got nothing from them.$sngon ma nga tshos bod gzhung la khral sprad yod pa red/_yin na yang /_khong tshos khams pa tsho la tshur ga re sprad yod/#In the past, we had paid taxes to the Central Government, but what did they do for Khampas in return?$
grags pa chen po gzi brjid che/_/ tshogs chen 'od ni chen po lags/_/ kun mkhyen rdzu 'phrul chen po brnyes/_/ 'dren pa mtha' yas dag gi yab/_/ sgrol ba 'dod chags zug rngu 'byin/_/ sman pa chen po gsos sman lags/_/sgrol ba rma rnams gso bar mdzad/_/ rkang gnyis mchog ni bdag la gsungs/_/ tshul khrims phung la shin tu bzhugs/_/ting nge 'dzin gyi pha rol gshegs/_/ shes rab phung la shin tu bzhugs/_/des bcom rnam par grol ba bsgrubs/_/ 'jig rten gsum las shin tu byung /_/ sdug bsngal kun la 'jigs mi mnga'/_/ rab tu gsal mdzad skam la bzhugs/_/ 'jigs dang 'jigs par byed las rgal/_/zhus pa rnams kyi mthar mdzad cing /_/the tsom rnams ni sel ba po/_/ gnas mchog dag ni brnyes pa ste/_/'jig rten kun gyi mchod rten lags/_/ lha dang klu dang gnod sbyin dang /_/mi'am ci dang lto 'phyer bcas/_/thub khyod gang la bzhugs pa yi/_/dgongs pa'i rnam pa ma 'tshal to/_/$“ ‘O you who are so famed and magnificent, So luminous in this great assembly, Omniscient One, You have achieved great miraculous powers. You are the father of infinite guides. develops the image, uses the same terminology: prāśyānaś cidrasasyoghaḥ sākāratvam upā-gataḥ/ avaśyāyaḥ prabodhārke tūdite svasvabhāvabhāk//, “The stream of the essential fluidityof consciousness solidifies, assuming [concrete] forms. However, it recovers its own essentialnature [i.e., its fluidity], as does the morning dew, when the Sun of consciousness rises’.225 krīḍā a key term of the doctrine.226 pracchādana points here to a central concept of the Saivism of Kashmir: the tirodhāna-śakti, power (or energy) of concealment of the Lord, itself a realization of his svātantryasakti,his energy of absolute freedom. Cf. Kṣemarāja in SpN I 2: tato 'yam cidātmā bhagavān ni- “ ‘Liberated One, you soothe the pangs of desire. O great doctor, O physician, Liberated, you are a healer of wounds. Foremost of humans, please teach me! “ ‘Immersed in the accumulation of discipline, You perfected absorption. Immersed in the accumulation of insight, You conquered and achieved liberation. “ ‘You have transcended the three worlds, And are unafraid of any pain. Utterly luminous, you have arrived on dry ground, Having crossed fear and danger. “ ‘You put an end to questions And dispel all doubts. 4l wei ho-teng chung-shengchu t'ien so kung-yangd· b "LA: ~ .A-=.:l:L.it. ~~ ICI ~ ~'K '.:J:. Having gained the supreme site, You are a shrine for the entire world. “ ‘No gods, nāgas, yakṣas, Kiṃnaras, or mahoragas Understand the realization In which you dwell, O Sage.
grags pa chen po gzi brjid che/_/#“ ‘O you who are so famed and magnificent,$tshogs chen 'od ni chen po lags/_/#So luminous in this great assembly,$kun mkhyen rdzu 'phrul chen po brnyes/_/#Omniscient One, You have achieved great miraculous powers.$'dren pa mtha' yas dag gi yab/_/#You are the father of infinite guides.$sgrol ba 'dod chags zug rngu 'byin/_/#“ ‘Liberated One, you soothe the pangs of desire.$sman pa chen po gsos sman lags/_/sgrol ba rma rnams gso bar mdzad/_/#O great doctor, O physician, Liberated, you are a healer of wounds.$rkang gnyis mchog ni bdag la gsungs/_/#Foremost of humans, please teach me!$tshul khrims phung la shin tu bzhugs/_/ting nge 'dzin gyi pha rol gshegs/_/#“ ‘Immersed in the accumulation of discipline, You perfected absorption.$shes rab phung la shin tu bzhugs/_/des bcom rnam par grol ba bsgrubs/_/#Immersed in the accumulation of insight, You conquered and achieved liberation.$'jig rten gsum las shin tu byung /_/#“ ‘You have transcended the three worlds,$sdug bsngal kun la 'jigs mi mnga'/_/#And are unafraid of any pain.$rab tu gsal mdzad skam la bzhugs/_/#Utterly luminous, you have arrived on dry ground,$'jigs dang 'jigs par byed las rgal/_/zhus pa rnams kyi mthar mdzad cing /_/the tsom rnams ni sel ba po/_/#Having crossed fear and danger. “ ‘You put an end to questions And dispel all doubts.$gnas mchog dag ni brnyes pa ste/_/'jig rten kun gyi mchod rten lags/_/#Having gained the supreme site, You are a shrine for the entire world.$lha dang klu dang gnod sbyin dang /_/mi'am ci dang lto 'phyer bcas/_/thub khyod gang la bzhugs pa yi/_/dgongs pa'i rnam pa ma 'tshal to/_/#“ ‘No gods, nāgas, yakṣas, Kiṃnaras, or mahoragas Understand the realization In which you dwell, O Sage.$
spyod lam ma nyams pa gang yin pa de ni bsam gtan gyi'o/_/ spyod lam ma bcos pa gang yin pa de ni shes rab kyi ste/ 'di dag ni spyod lam gyi pha rol tu phyin pa drug go/_/ de la phan par 'dod pa'i pha rol tu phyin pa drug gang zhe na/ spyod pa yang bar zang zing len pa gang yin pa de ni sbyin pa'i'o/_/ sems can ma rungs pa dag la skyabs byed pa gang yin pa de ni tshul khrims kyi'o/_/ mu stegs can rnams kyi gnod pa bzod pa gang yin pa de ni bzod pa'i'o/_/ 'di ltar gdul ba'i phyir dga' bo lha'i nang du son pa dang /_'di ltar pad ma'i snying po'i lta bu gang yin pa de ni brtson 'grus kyi'o/_/ gdul ba'i phyir bzang brtsams sgom pa lta bu gang yin pa de ni bsam gtan gyi'o/_/ 'di ltar lnga po'i nang nas kun shes snying rjes nye bar 'ongs te chos bstan pa dang /_'di ltar bden pa po'i lta bu gang yin pa de ni shes rab kyi ste/ 'di dag ni phan par 'dod pa'i pha rol tu phyin pa drug go/_/ de la nyon mongs pa med pa'i pha rol tu phyin pa drug gang zhe na/ nyon mongs pas yongs su skyo ba med pa gang yin pa de ni sbyin pa'i'o/_/$Concentration ripens as equality in conduct. Insight ripens as uncontrived conduct. Such are the six perfections of conduct. “What are the six perfections of wishing to benefit? Generosity ripens as utilizing material things in trivial activities. Discipline ripens as saving evil sentient beings. Patience ripens as bearing with the harms inflicted by non-Buddhists. Diligence ripens in the way exemplified by Nanda, who entered among the gods for the sake of the training, or as exemplified by Lotus Essence. Concentration ripens as the cultivation of excellent endeavor for the sake of the training. Insight ripens as teaching the Dharma with understanding and compassion to the five mendicants and thereby showing the truth. Such are the six perfections of wishing to benefit. “What are the six perfections of the absence of defilement? Generosity ripens as not being deterred by defilements.
spyod lam ma nyams pa gang yin pa de ni bsam gtan gyi'o/_/#Concentration ripens as equality in conduct.$spyod lam ma bcos pa gang yin pa de ni shes rab kyi ste/#Insight ripens as uncontrived conduct.$'di dag ni spyod lam gyi pha rol tu phyin pa drug go/_/#Such are the six perfections of conduct.$de la phan par 'dod pa'i pha rol tu phyin pa drug gang zhe na/#“What are the six perfections of wishing to benefit?$spyod pa yang bar zang zing len pa gang yin pa de ni sbyin pa'i'o/_/#Generosity ripens as utilizing material things in trivial activities.$sems can ma rungs pa dag la skyabs byed pa gang yin pa de ni tshul khrims kyi'o/_/#Discipline ripens as saving evil sentient beings.$mu stegs can rnams kyi gnod pa bzod pa gang yin pa de ni bzod pa'i'o/_/#Patience ripens as bearing with the harms inflicted by non-Buddhists.$'di ltar gdul ba'i phyir dga' bo lha'i nang du son pa dang /_'di ltar pad ma'i snying po'i lta bu gang yin pa de ni brtson 'grus kyi'o/_/#Diligence ripens in the way exemplified by Nanda, who entered among the gods for the sake of the training, or as exemplified by Lotus Essence.$gdul ba'i phyir bzang brtsams sgom pa lta bu gang yin pa de ni bsam gtan gyi'o/_/#Concentration ripens as the cultivation of excellent endeavor for the sake of the training.$'di ltar lnga po'i nang nas kun shes snying rjes nye bar 'ongs te chos bstan pa dang /_'di ltar bden pa po'i lta bu gang yin pa de ni shes rab kyi ste/#Insight ripens as teaching the Dharma with understanding and compassion to the five mendicants and thereby showing the truth.$'di dag ni phan par 'dod pa'i pha rol tu phyin pa drug go/_/#Such are the six perfections of wishing to benefit.$de la nyon mongs pa med pa'i pha rol tu phyin pa drug gang zhe na/#“What are the six perfections of the absence of defilement?$nyon mongs pas yongs su skyo ba med pa gang yin pa de ni sbyin pa'i'o/_/#Generosity ripens as not being deterred by defilements.$
de dag gang gi tshe cher skyes pa de'i tshe yi ge dang bram ze'i spyod lam dang /_spyod pa dang /_oM zhes bya ba dang /_b+ho zhes bya ba dang /_gtsang sbra dang /_cho ga dang /_thal ba blang ba dang /_ril ba thogs pa dang /_nges brjod kyi rig byed dang /_mchod sbyin gyi rig byed dang /_snyan tshig gi rig byed dang /_srid srung gi rig byed dang /_mchod sbyin bya ba dang /_mchod sbyin byed du gzhug pa dang /_sbyin pa dang /_blang ba dang /_kha ton bya ba dang /_kha ton slob tu gzhug pa'i thabs bslabs nas/_las rnam pa drug la mkhas pa'i bram zer gyur to/_/$21363c22221< Väsudeva, 297--- ālayaḥ sarvasaukhyā[39a]nām buddharatnakaraṇḍakam || (4) 295), which adds the definition of Vārdhrīṇasa as white;—and the first half in Aparārka (p.551), which explains ‘pāyasa’ as ‘rice cooked in milk’, and adds that this milk should be such as is not forbidden.It is quoted in Gadādharapaddhati (Kāla, p.536), which supplies the description of the Vārdhrīṇasa as given in the Nigama—‘(a) The old goat whose ears and mouth touch the water, who has lost his virility; (b) the bird which has black neck, red head and white wings’.(verses 3.269-271)See Comparative notes for Verse 3.269.‘Kālaśāka’—Buhler has misread Medhātithi; there is no such expression in Medhātithi as ‘Kṛṣṇavāsudeva’; the word used is Kṛṣṇe vāstukabhede, which means ‘the darker variety of the vāstuka herb’. As they grew up they studied letters, brahminical customs and conduct, the syllables oṃ and bho , ritual purity, ritual actions , the collection of ashes, holding the ritual vase, the Ṛg Veda , the Yajur Veda , the Sāma Veda , the Atharva Veda , how to perform sacrificial rites, how to lead others in performing sacrificial rites, how to give and receive offerings, recitation, and recitation instruction. Trained in these procedures, they became masters of the six types of brahminical activities.
de dag gang gi tshe cher skyes pa de'i tshe yi ge dang bram ze'i spyod lam dang /_spyod pa dang /_oM zhes bya ba dang /_b+ho zhes bya ba dang /_gtsang sbra dang /_cho ga dang /_thal ba blang ba dang /_ril ba thogs pa dang /_nges brjod kyi rig byed dang /_mchod sbyin gyi rig byed dang /_snyan tshig gi rig byed dang /_srid srung gi rig byed dang /_mchod sbyin bya ba dang /_mchod sbyin byed du gzhug pa dang /_sbyin pa dang /_blang ba dang /_kha ton bya ba dang /_kha ton slob tu gzhug pa'i thabs bslabs nas/_las rnam pa drug la mkhas pa'i bram zer gyur to/_/#As they grew up they studied letters, brahminical customs and conduct, the syllables oṃ and bho , ritual purity, ritual actions , the collection of ashes, holding the ritual vase, the Ṛg Veda , the Yajur Veda , the Sāma Veda , the Atharva Veda , how to perform sacrificial rites, how to lead others in performing sacrificial rites, how to give and receive offerings, recitation, and recitation instruction. Trained in these procedures, they became masters of the six types of brahminical activities.$
de nas tshe dang ldan pa shA ri'i bus 'jam dpal gzhon nur gyur pa la 'di skad ces smras so/_/ 'jam dpal khyod sems can rjes su bsrung ba'i chos mi ston pas dge slong brgya po de dag chud zos te ngo mtshar byas so/_/ de nas bcom ldan 'das kyis gnas brtan shA ri'i bu la 'di skad ces bka' stsal to/_/ shA ri'i bu khyod de skad ma zer cig_/ de ci'i phyir zhe na/ shA ri'i bu dge slong brgya po de dag sems can dmyal ba chen po ngu 'bod du reg pa thang cig reg nas dga' ldan gyi lha rnams dang skal ba mnyam par skye bar 'gyur ro/_/ shA ri'i bu gal te dge slong de dag gis chos kyi rnam grangs 'di ma thos su zin na de dag gdon mi za bar sems can dmyal bar 'gro bar 'gyur te/ las de zad nas mir skye bar 'gyur ba zhig na de dag gis chos kyi rnam grangs 'di la brten pas bskal par sems can dmyal ba myong bar 'gyur ba'i las de yang cung zad cig myong bar byas so/_/$Venerable Śāriputra then said to the youthful Mañjuśrī, Kirana are earlier than the Mrgendra and the Matanga, but are prob-ably the latest of the extant, demonstrably early redactions of the listedSiddhantas.External Evidence for the Kiranatantra's date Reason would belong not to what is desired to be so, but to something “Mañjuśrī, I am shocked that one hundred monks have all gone to ruin because you did not teach a Dharma that protects sentient beings.” Thereupon the Bhagavān replied to the elder Śāriputra, “Śāriputra, do not say such things. Why? Peking Kanjur (ed. Suzuki) vol. Iiu 29bl.Derge Kanjur (Nyingma Ed., Dharma Pub!. 1981, vol. 18), mDo sde ca 27 a (=leaf Śāriputra, those one hundred monks will come into contact with the great hell of Howling for only a moment, and they will then take rebirth together among the gods of Tuṣita heaven. Śāriputra, if these monks had not heard this Dharma discourse, they would undoubtedly have gone to hell, and having exhausted their karma, some would have taken rebirth as humans. But since they have relied upon this Dharma discourse, even those deeds that would cause other beings to experience hell for an eon will, for them, cause that experience for only a short while.
de nas tshe dang ldan pa shA ri'i bus 'jam dpal gzhon nur gyur pa la 'di skad ces smras so/_/#Venerable Śāriputra then said to the youthful Mañjuśrī,$'jam dpal khyod sems can rjes su bsrung ba'i chos mi ston pas dge slong brgya po de dag chud zos te ngo mtshar byas so/_/#“Mañjuśrī, I am shocked that one hundred monks have all gone to ruin because you did not teach a Dharma that protects sentient beings.”$de nas bcom ldan 'das kyis gnas brtan shA ri'i bu la 'di skad ces bka' stsal to/_/#Thereupon the Bhagavān replied to the elder Śāriputra,$shA ri'i bu khyod de skad ma zer cig_/#“Śāriputra, do not say such things.$de ci'i phyir zhe na/#Why?$shA ri'i bu dge slong brgya po de dag sems can dmyal ba chen po ngu 'bod du reg pa thang cig reg nas dga' ldan gyi lha rnams dang skal ba mnyam par skye bar 'gyur ro/_/#Śāriputra, those one hundred monks will come into contact with the great hell of Howling for only a moment, and they will then take rebirth together among the gods of Tuṣita heaven.$shA ri'i bu gal te dge slong de dag gis chos kyi rnam grangs 'di ma thos su zin na de dag gdon mi za bar sems can dmyal bar 'gro bar 'gyur te/#Śāriputra, if these monks had not heard this Dharma discourse, they would undoubtedly have gone to hell, and$las de zad nas mir skye bar 'gyur ba zhig na #having exhausted their karma, some would have taken rebirth as humans.$de dag gis chos kyi rnam grangs 'di la brten pas bskal par sems can dmyal ba myong bar 'gyur ba'i las de yang cung zad cig myong bar byas so/_/#But since they have relied upon this Dharma discourse, even those deeds that would cause other beings to experience hell for an eon will, for them, cause that experience for only a short while.$
de'i tshe grong khyer bA rA Na sI na khyim bdag phyug cing nor mang la longs spyod che ba/_yongs su 'dzin pa yangs shing rgya che ba/_rnam thos kyi bu'i nor dang ldan pa/_rnam thos kyi bu'i nor dang 'gran pa zhig gnas te phyi zhig na de'i chung ma la bu chags nas/_de zla ba dgu'am bcu lon pa dang khye'u gzugs bzang zhing /_blta na sdug la mdzes pa zhig btsas nas/ de gang gi tshe cher skyes pa de'i tshe/_des yang dag par rdzogs pa'i sangs rgyas 'od srung gi bstan pa la dad pa rnyed nas/_pha ma la gsol te rab tu byung ngo /_/ rab tu byung nas sde snod gsum bslabs te/_de rig pa dang grol ba'i spobs pa dang ldan pa'i chos smra ba/$there lived in the city of Vārāṇasī a certain householder, prosperous and wealthy, a person of vast and magnificent means, endowed with the wealth of Vaiśravaṇa—with wealth to rival Vaiśravaṇa’s. “One day his wife conceived, and after nine or ten months had passed, she gave birth to a child who was well proportioned, pleasing to the eye, and beautiful. When he grew up he found faith in the doctrine of the totally and completely awakened Buddha Kāśyapa, and after asking for his parents’ permission, went forth. “Once he had gone forth, he studied the Tripiṭaka and became a proponent of the Dharma with all the eloquence of his wisdom and freedom.
de'i tshe grong khyer bA rA Na sI na khyim bdag phyug cing nor mang la longs spyod che ba/_yongs su 'dzin pa yangs shing rgya che ba/_rnam thos kyi bu'i nor dang ldan pa/_rnam thos kyi bu'i nor dang 'gran pa zhig gnas te#there lived in the city of Vārāṇasī a certain householder, prosperous and wealthy, a person of vast and magnificent means, endowed with the wealth of Vaiśravaṇa—with wealth to rival Vaiśravaṇa’s.$phyi zhig na de'i chung ma la bu chags nas/_de zla ba dgu'am bcu lon pa dang khye'u gzugs bzang zhing /_blta na sdug la mdzes pa zhig btsas nas/#“One day his wife conceived, and after nine or ten months had passed, she gave birth to a child who was well proportioned, pleasing to the eye, and beautiful.$de gang gi tshe cher skyes pa de'i tshe/_des yang dag par rdzogs pa'i sangs rgyas 'od srung gi bstan pa la dad pa rnyed nas/_pha ma la gsol te rab tu byung ngo /_/#When he grew up he found faith in the doctrine of the totally and completely awakened Buddha Kāśyapa, and after asking for his parents’ permission, went forth.$rab tu byung nas sde snod gsum bslabs te/_de rig pa dang grol ba'i spobs pa dang ldan pa'i chos smra ba/#“Once he had gone forth, he studied the Tripiṭaka and became a proponent of the Dharma with all the eloquence of his wisdom and freedom.$
bcom ldan 'das gal te de bzhin gshegs pa rnams kyi chos kyi sku/_/mngon par 'du bgyi ba thams cad dang bral ba lags na/_'o na ji ltar mngon par 'du bgyi ba ma mchis par sems 'byung bar 'gyur lags/ 'jam dpal sngon thabs dang /_shes rab bsgom pa mngon par 'dus byas pa'i phyir te/ 'jam dpal 'di lta ste dper na/_gnyid log pa sems med pa la phyir sad par mngon par 'du bya ba med kyang sngon mngon par 'dus byas pa'i dbang gis sad par 'gyur ba dang /_'gog pa la snyoms par zhugs pa la ldang bar mngon par 'du bya ba med kyang /_sngon mngon par 'dus byas pa'i dbang kho nas ldang bar 'gyur te$“Blessed One, if the truth body of the tathāgatas is not produced at all by intentional action, how then could their mind arise without being produced by intentional action?” “Mañjuśrī, their mind arises on account of a previous intentional action, namely, the practice of skillful means and wisdom. Mañjuśrī, it is like this: although awakening from a state of sleep in which there is no thought ensues [spontaneously] without resulting from intentional action, one will awaken due to previous intentional actions. Although the emergence from the absorption in the state of cessation is not produced by intentional action, one will emerge from it merely due to previous intentional actions.
bcom ldan 'das gal te de bzhin gshegs pa rnams kyi chos kyi sku/_/mngon par 'du bgyi ba thams cad dang bral ba lags na/_'o na ji ltar mngon par 'du bgyi ba ma mchis par sems 'byung bar 'gyur lags/#“Blessed One, if the truth body of the tathāgatas is not produced at all by intentional action, how then could their mind arise without being produced by intentional action?”$'jam dpal sngon thabs dang /_shes rab bsgom pa mngon par 'dus byas pa'i phyir te/#“Mañjuśrī, their mind arises on account of a previous intentional action, namely, the practice of skillful means and wisdom.$'jam dpal 'di lta ste dper na/_gnyid log pa sems med pa la phyir sad par mngon par 'du bya ba med kyang sngon mngon par 'dus byas pa'i dbang gis sad par 'gyur ba dang /_'gog pa la snyoms par zhugs pa la ldang bar mngon par 'du bya ba med kyang /_sngon mngon par 'dus byas pa'i dbang kho nas ldang bar 'gyur te#Mañjuśrī, it is like this: although awakening from a state of sleep in which there is no thought ensues [spontaneously] without resulting from intentional action, one will awaken due to previous intentional actions. Although the emergence from the absorption in the state of cessation is not produced by intentional action, one will emerge from it merely due to previous intentional actions.$
bu khyod ji ltar dga' ba bzhin gyis shig_/ de nas phyis de la dge slong rnams kyis smras pa/_mig chung khyod ci'i phyir bsnyen par rdzogs par mi byed/ des smras pa/_bdag gis mkhan po'i drin bsab dgos te/ bdag ji srid 'tsho'i bar du dge tshul bar 'dug bzhin du de'i bsnyen bkur byed do/_/ de dag gis smras pa/_khyod la mkhan pos lhag par drin ci zhig btags/ de nas des dge slong de dag la gtam de rgyas par bsnyad nas/_dge slong de dag gis sangs rgyas bcom ldan 'das la zhus pa/ btsun pa mig chung gis las ci bgyis na/_las de'i rnam par smin pas khyir skyes la/ gal te tshe dang ldan pa shA ri'i bus ma bsams su lags na/_tshe rabs lnga brgyar khyi 'ba' zhig tu de'u skyes lags/ las ci bgyis na las de'i rnam par smin pas khyi las shi 'phos te/_slar mi'i nang du phyug cing nor mang la longs spyod che ba'i rigs su skyes nas/$affects each action separately. and Śāriputra replied, “Do as you wish, my child.” One day the monks asked him, “Little Eyes, why don’t you take full ordination?” ,tand) nur gelegentlich greifbar wird. Auch dem AS enger verwandterexte wie die Yogäcärabhüm.i.l;1 sind weder für die Textsicherung noch'ür die inhaltliche Interpretation (die ohnehin keineswegs erschöpfendmd in den meisten Fällen allenfalls in der Wortwahl der Übersetzungmpliziert ist) herangezogen worden; es findet sich lediglich eine größerewahl von Parallelen aus dem Päli.Kanon, für die dem Übersetzer “I must repay the kindness of my preceptor,” he told them. “By remaining a novice for as long as I live, I shall be able to serve him respectfully.” “What particular kindness did your preceptor do for you?” they asked. einer kurzen Skizze der die Ausgangsbasis bildenden AuffaBBung des SiJpkhyaund vor allem des Yoga vom Prozeß der Objekterkenntnis.3. a) Die den Erkenntnisprozeß berührenden metaphysischen Voraussetzungen des Silpkhya-Yoga sind folgende: Zunächst, auf der einen Seite,aJa Subjekte eine Vielzahl von absolut unveränderliohen und untätigen reinenGeiatseelen, auf der anderen Seite Objekte, die aus der Urmaterie hervorgegangen sind und den Subjekten als reale gegenüberstehen, sie aber in keiner He told the monks the story in detail, whereupon the monks inquired of the Blessed Buddha, “Lord, what action did Little Eyes take that ripened into his birth as a dog, such that, if Venerable Śāriputra had not thought of him, he would have taken rebirth only as a dog for five hundred lifetimes, and what action did he take that once he had died as a dog he transmigrated and took birth once again as a human into a family of great means, prosperity, and wealth?
bu khyod ji ltar dga' ba bzhin gyis shig_/#and Śāriputra replied, “Do as you wish, my child.”$de nas phyis de la dge slong rnams kyis smras pa/_mig chung khyod ci'i phyir bsnyen par rdzogs par mi byed/#One day the monks asked him, “Little Eyes, why don’t you take full ordination?”$des smras pa/_bdag gis mkhan po'i drin bsab dgos te/#“I must repay the kindness of my preceptor,” he told them.$bdag ji srid 'tsho'i bar du dge tshul bar 'dug bzhin du de'i bsnyen bkur byed do/_/#“By remaining a novice for as long as I live, I shall be able to serve him respectfully.”$de dag gis smras pa/_khyod la mkhan pos lhag par drin ci zhig btags/#“What particular kindness did your preceptor do for you?” they asked.$de nas des dge slong de dag la gtam de rgyas par bsnyad nas/_dge slong de dag gis sangs rgyas bcom ldan 'das la zhus pa/#He told the monks the story in detail, whereupon the monks inquired of the Blessed Buddha,$btsun pa mig chung gis las ci bgyis na/_las de'i rnam par smin pas khyir skyes la/#“Lord, what action did Little Eyes take that ripened into his birth as a dog,$gal te tshe dang ldan pa shA ri'i bus ma bsams su lags na/_tshe rabs lnga brgyar khyi 'ba' zhig tu de'u skyes lags/#such that, if Venerable Śāriputra had not thought of him, he would have taken rebirth only as a dog for five hundred lifetimes,$las ci bgyis na las de'i rnam par smin pas khyi las shi 'phos te/_slar mi'i nang du phyug cing nor mang la longs spyod che ba'i rigs su skyes nas/#and what action did he take that once he had died as a dog he transmigrated and took birth once again as a human into a family of great means, prosperity, and wealth?$
ljon pa la dpyid ka dang dbyar kha/_ston kha bcas dus tshigs re rer thun mong ma yin pa'i rang nyid kyi mdzes pa zhig kyang mchis/ mdzes pa de yang dus kyi 'gros dang bstun nas 'gyur 'gro zhing / de la do snang dang lta zhib byed pa de ni/ nga tshos rang nyid ji ltar 'tsho min gyi thad la bsam gzhigs byed pa ltar gal 'gangs chen po zhig red/ nga tsho u ru su dang a ri/ yang na rgya gar/ 'gro ba mi zhig yin pa'i cha nas/ nga tsho tshang mar thun mong gi gnad don zhig yod pa de ni/ nga tshos rang nyid ni rgya gar ba dang a ri ba/_u ru su ba/_rgya mi la sogs yin zhes rang nyid cig gi khong gtogs yin snyam pa'i mdo rtsa bral ba'i bsam blo gtong bzhin yod pa de yin/ mthar gtugs na/_chab srid dang sa khongs/_rigs rus/_dpal 'byor gyi dbye ba bcas kyis 'gro ba mi phan tshul gyi bar la sha 'khon dang sdang sems 'ba' zhig skrun bzhin yod do// da lta'i dus su a ri ni phal cher yar rgyas can gyi rgyal khab cig red/$and trees also have an extraordinary beauty about them in the spring, in the summer and in the autumn. Their beauty changes with the seasons, and to notice this is as important as it is to consider the ways of our own life. Whether we live in Russia, in America, the Chinese text see STACHE-RoSEN 1 96 8 .A Pafij ika o n the A�tasahasrika Prajfiaparamita sUtra by Acarya Ratna­karasanti, ed. Padmanabh S . JAINI, Patna 1 979.Sthiramati : or in India, as human beings we have common problems, and it is absurd to think of ourselves as Hindus, Americans, Russians, Chinese, and so on. There are political, geographic, racial and economic divisions, but to emphasize the divisions only breeds antagonism and hatred. Americans may be for the moment far more prosperous,
ljon pa la dpyid ka dang dbyar kha/_ston kha bcas dus tshigs re rer thun mong ma yin pa'i rang nyid kyi mdzes pa zhig kyang mchis/#and trees also have an extraordinary beauty about them in the spring, in the summer and in the autumn.$mdzes pa de yang dus kyi 'gros dang bstun nas 'gyur 'gro zhing /#Their beauty changes with the seasons,$de la do snang dang lta zhib byed pa de ni/#and to notice this$nga tshos rang nyid ji ltar 'tsho min gyi thad la bsam gzhigs byed pa ltar gal 'gangs chen po zhig red/#is as important as it is to consider the ways of our own life.$nga tsho u ru su dang a ri/#Whether we live in Russia, in America,$yang na rgya gar/#or in India,$'gro ba mi zhig yin pa'i cha nas/#as human beings$nga tsho tshang mar thun mong gi gnad don zhig yod pa de ni/#we have common problems,$nga tshos rang nyid ni rgya gar ba dang a ri ba/_u ru su ba/_rgya mi la sogs yin zhes rang nyid cig gi khong gtogs yin snyam pa'i mdo rtsa bral ba'i bsam blo gtong bzhin yod pa de yin/#and it is absurd to think of ourselves as Hindus, Americans, Russians, Chinese, and so on.$mthar gtugs na/_chab srid dang sa khongs/_rigs rus/_dpal 'byor gyi dbye ba bcas kyis 'gro ba mi phan tshul gyi bar la sha 'khon dang sdang sems 'ba' zhig skrun bzhin yod do//#There are political, geographic, racial and economic divisions, but to emphasize the divisions only breeds antagonism and hatred.$da lta'i dus su a ri ni phal cher yar rgyas can gyi rgyal khab cig red/#Americans may be for the moment far more prosperous,$
bus pa so so'i skye bo blo phyin ci log tu gyur pa dag ni yid kyi skye mched dang chos kyi skye mched ces mtshan ma rnam pa gnyis su brjod do/_/ [!]yid kyi skye mched dang chos kyi skye mched ni yang dag pa ma yin pa/_ci yang med pa de kho na nyid ji bzhin du de bzhin gshegs pas thugs su chud pas skye mched ces gsungs so/_/ skye mched rnams ni rten cing 'brel te byung ba phyin ci log dang ldan pa'i 'du byed las byung bas de la ni yid kyi skye mched dang /_chos kyi skye mched du yang dag par dmigs su med do/_/ yid kyi skye mched dang chos kyi skye mched ni nang na mi gnas/_phyi rol na mi gnas/_gnyi ga'i bar na mi gnas so/_/ gzhan yang yid kyi skye mched ni 'das pa yang ma yin/_ma 'ongs pa yang ma yin/$Childish ordinary beings, with their mistaken perception, talk about the mind sense source and the mental-object sense source as two kinds of marks. The mind and mental-object sense sources are false and nonexistent. Since the Thus-Gone One accurately understands this, he calls them sense sources. Since sense sources are dependently originated from mistaken formations, < materiality of cit, as the sole basis of the visible world. The mention ananda in the longer"< versions of the compound seems destined to add a ""sensible"" dimension to that uniqueness."---> cidekamūrti, cinmūrti, cinmūrtatva, cinrūpa, citsvarūpa, cidghana, abhinnacidghana) suggests,> beneath the diversity of style, an insistence on (1) the sole reality of cit — by appropriating> qualifications normally associated with its “objects”, viz., vapus, mūrti, rūpa, etc.; (2) the> materiality of cit, as the sole basis of the visible world. The mention ānanda in the longer no mind or mental-object sense source can be truly observed there. The mind and mental-object sense sources do not exist internally, externally, or somewhere in-between. “Moreover, the mind sense source is not past, future, or present.
bus pa so so'i skye bo blo phyin ci log tu gyur pa dag ni yid kyi skye mched dang chos kyi skye mched ces mtshan ma rnam pa gnyis su brjod do/_/#Childish ordinary beings, with their mistaken perception, talk about the mind sense source and the mental-object sense source as two kinds of marks.$[!]yid kyi skye mched dang chos kyi skye mched ni yang dag pa ma yin pa/_ci yang med pa de kho na nyid ji bzhin du de bzhin gshegs pas thugs su chud pas skye mched ces gsungs so/_/#The mind and mental-object sense sources are false and nonexistent. Since the Thus-Gone One accurately understands this, he calls them sense sources.$skye mched rnams ni rten cing 'brel te byung ba phyin ci log dang ldan pa'i 'du byed las byung bas #Since sense sources are dependently originated from mistaken formations,$de la ni yid kyi skye mched dang /_chos kyi skye mched du yang dag par dmigs su med do/_/#no mind or mental-object sense source can be truly observed there.$yid kyi skye mched dang chos kyi skye mched ni nang na mi gnas/_phyi rol na mi gnas/_gnyi ga'i bar na mi gnas so/_/#The mind and mental-object sense sources do not exist internally, externally, or somewhere in-between.$gzhan yang yid kyi skye mched ni 'das pa yang ma yin/_ma 'ongs pa yang ma yin/#“Moreover, the mind sense source is not past, future, or present.$
byang chub sems dpas de la 'dod pa bskyed par mi bya'o/_/ byams pa gal te byang chub sems dpa' zhal ta byed pa la brtson pas rin po che sna bdun gyi mchod rten dag gis stong gsum gyi stong chen po'i 'jig rten gyi khams 'di bkang na des ni nga mnyes par byas pa ma yin/_ri mor byas pa ma yin/_bkur stir byas pa ma yin gyi/ byams pa gal te byang chub sems dpa' tha na pha rol tu phyin pa dang ldan pa'i tshig bzhi pa'i tshigs su bcad pa gcig tsam 'dzin tam/_'chang ngam/_klog gam/_kun chub par byed dam/_'chang na des ni nga la bkur stir byas/_bla mar byas/_ri mor byas/_mchod pa byas par 'gyur ro/_/ de ci'i phyir zhe na/ byams pa de bzhin gshegs pa rnams kyi byang chub ni mang du thos pa las byung ba yin gyi/_dngos po yongs su 'dzin pa las byung ba ni ma yin pa'i phyir ro/_/$thus, bodhisattvas should not develop a liking for such work. Maitreya, even if, by diligently performing administrative duties, bodhisattvas could fill this billionfold world system with stūpas constructed from the seven types of precious substances, this would not please me, would not honor me, and would not venerate me. On the other hand, Maitreya, if bodhisattvas do no more than retain, grasp, read, absorb, or bear in mind a single stanza of four verses containing the perfections, that would honor, serve, venerate, and be an offering to me. Sthāna (Position) is proximity; e.g., coming across with the mantra"Sundhadhvam, &c., in close proximity to the ""Sannayya"" vessels" “Why is that? Maitreya, it is because the awakening of the thus-gone ones springs from great learning, and not from holding on to material things.
byang chub sems dpas de la 'dod pa bskyed par mi bya'o/_/#thus, bodhisattvas should not develop a liking for such work.$byams pa gal te byang chub sems dpa' zhal ta byed pa la brtson pas rin po che sna bdun gyi mchod rten dag gis stong gsum gyi stong chen po'i 'jig rten gyi khams 'di bkang na des ni nga mnyes par byas pa ma yin/_ri mor byas pa ma yin/_bkur stir byas pa ma yin gyi/#Maitreya, even if, by diligently performing administrative duties, bodhisattvas could fill this billionfold world system with stūpas constructed from the seven types of precious substances, this would not please me, would not honor me, and would not venerate me. On the other hand,$byams pa gal te byang chub sems dpa' tha na pha rol tu phyin pa dang ldan pa'i tshig bzhi pa'i tshigs su bcad pa gcig tsam 'dzin tam/_'chang ngam/_klog gam/_kun chub par byed dam/_'chang na des ni nga la bkur stir byas/_bla mar byas/_ri mor byas/_mchod pa byas par 'gyur ro/_/#Maitreya, if bodhisattvas do no more than retain, grasp, read, absorb, or bear in mind a single stanza of four verses containing the perfections, that would honor, serve, venerate, and be an offering to me.$de ci'i phyir zhe na/#“Why is that?$byams pa de bzhin gshegs pa rnams kyi byang chub ni mang du thos pa las byung ba yin gyi/_dngos po yongs su 'dzin pa las byung ba ni ma yin pa'i phyir ro/_/#Maitreya, it is because the awakening of the thus-gone ones springs from great learning, and not from holding on to material things.$
chos skyong sogs ye shes kyi spyan dang ldan pa rnams kyis mngon sum du mkhyen pa'i phyir ro// gzhan yang 'phral snang glo bur ba rnams lam du bslang ba'i phyir du/ 'phral la gang thug sgom du sbyar// 'gro 'chag nyal 'dug gi spyod lam thams cad du/_tshogs drug gi shes pa dang phrad tshad kyi yul thams cad mthun phyogs/_mi mthon phyogs gnyis su nges pas/ mthun phyogs thams cad gzhan la gtong ba dang /_mi mthun phyogs thams cad rang la len pa dang /_stong nyid sgom pa sogs nyams len kyi dran shes dang mi 'bral bar bya'o// de bzhin du/_gnyis po tshang na thams cad blang //_zhes te/ mdze nad dang snying rlung sogs lus sems kyi sdug bsngal drag po dang /_chags sdang sogs nyon mongs bzlog thabs med pa byung ba na/$It is those who possess the eyes of wisdom, including the Dharma protectors, who know this directly. this introductory statement, Piili upaya (in upayupadana) has been sanskritized not as(as in the exp licatory part) but as upa dhi, probably in order to do justice to its functionan action noun quasi-synonymous with upadiina, a function which upaga lacks but which..8Ucan have m the canomca1 1anguage.74.1 . In support of a passive-obj ective meaning of upadana (in the expression sopadanarhMatsumoto (M2 : 3 44f) adduces the above-mentioned Upadanasutta(1) (SN 1 2 . 5 2 :1 72 .2), where upadana, equated with ahara ("nutriment"), is used i n the sense o f "fuel", Moreover, in order to integrate our immediate experiences into the path, Whatever you encounter, apply the practice. In all our actions, whether we are walking, moving around, lying down, or sitting, all that we encounter through our six senses will either be favorable or unfavorable. er ListewordenI vorge'aar sotluch zuauszur Beleghita etc. So we must never part from mindfulness and vigilance and offer all favorable circumstances to others, take all unfavorable circumstances on ourselves, meditate on emptiness, and so on. stratification could demonstrate others to be of later origin) are treated as being of Likewise the root text says: When the two are complete, take on all. If we experience intense physical or mental suffering, such as leprosy or depression, and if we experience destructive emotions such as desire or anger that we cannot avert,
chos skyong sogs ye shes kyi spyan dang ldan pa rnams kyis mngon sum du mkhyen pa'i phyir ro//#It is those who possess the eyes of wisdom, including the Dharma protectors, who know this directly.$gzhan yang 'phral snang glo bur ba rnams lam du bslang ba'i phyir du/#Moreover, in order to integrate our immediate experiences into the path,$'phral la gang thug sgom du sbyar//#Whatever you encounter, apply the practice.$'gro 'chag nyal 'dug gi spyod lam thams cad du/_tshogs drug gi shes pa dang phrad tshad kyi yul thams cad mthun phyogs/_mi mthon phyogs gnyis su nges pas/#In all our actions, whether we are walking, moving around, lying down, or sitting, all that we encounter through our six senses will either be favorable or unfavorable.$mthun phyogs thams cad gzhan la gtong ba dang /_mi mthun phyogs thams cad rang la len pa dang /_stong nyid sgom pa sogs nyams len kyi dran shes dang mi 'bral bar bya'o//#So we must never part from mindfulness and vigilance and offer all favorable circumstances to others, take all unfavorable circumstances on ourselves, meditate on emptiness, and so on.$de bzhin du/_gnyis po tshang na thams cad blang //_zhes te/#Likewise the root text says: When the two are complete, take on all.$mdze nad dang snying rlung sogs lus sems kyi sdug bsngal drag po dang /_chags sdang sogs nyon mongs bzlog thabs med pa byung ba na/#If we experience intense physical or mental suffering, such as leprosy or depression, and if we experience destructive emotions such as desire or anger that we cannot avert,$
de'i gsung rab la dge slong kun dga' bo rab tu byung nas/_de su las rab tu byung ba de yang dag par rdzogs pa'i sangs rgyas 'od srung gis thos pa 'dzin pa rnams kyi mchog tu bstan to/_/ des der tshe gcig tu tshangs par spyod pa spyad nas 'chi kar smon lam btab pa/ yang dag par rdzogs pa'i sangs rgyas 'od srung gis bram ze'i khye'u bla ma lung bstan pa gang yin pa'i/_sangs rgyas bcom ldan 'das de bdag gis mnyes par byed par gyur cig_/mi mnyes par byed par ma gyur cig_/ de kho na'i bstan pa la rab tu byung nas nyon mongs pa thams cad spangs te dgra bcom pa nyid mngon sum du byed par gyur cig_/$the monk Ānanda went forth in his teaching, and the totally and completely awakened Buddha Kāśyapa commended the one who had led Ānanda to go forth as foremost among keepers of the teachings. “At that time he practiced pure conduct all his life, and at the time of his death, he prayed, ‘May I please and not displease Uttara, the young brahmin prophesied by the totally and completely awakened Buddha Kāśyapa to be the next blessed buddha. 14020 J!:s darf darauf hingewiesen werden, daß die Verwendung von vaima.lyam ocler nairma.lyam im Sinne der natürlichen Reinheit nur imVemtoxt cles Rat.no.gotmvibhägal,l vorkommt (Kärikä I, 27 u. I, 49; Kommentn.r-Vers I, 129), nicht aber im Prosakomrnentar. Der VerskommentarsoinerReits vermeidet in diesem ZuRammenhang den Torminus prabhämJaraund o;ieht statt dessen ( pari-, vi- ).9uddha- vor, spricht aber andererseitsvon den prabhäsva1·ä buddh.adlw.rm.i':[. (RGV II, 5) und dem prabhäsvara'l'fl,.9t>iibhävikrur• va.pu.!• dos Uuddlm (ItGV II, 46-47). Going forth in his doctrine alone may I cast away all afflictive emotions and manifest arhatship.
de'i gsung rab la dge slong kun dga' bo rab tu byung nas/_de su las rab tu byung ba de yang dag par rdzogs pa'i sangs rgyas 'od srung gis thos pa 'dzin pa rnams kyi mchog tu bstan to/_/#the monk Ānanda went forth in his teaching, and the totally and completely awakened Buddha Kāśyapa commended the one who had led Ānanda to go forth as foremost among keepers of the teachings.$des der tshe gcig tu tshangs par spyod pa spyad nas #“At that time he practiced pure conduct all his life,$'chi kar smon lam btab pa/#and at the time of his death, he prayed,$yang dag par rdzogs pa'i sangs rgyas 'od srung gis bram ze'i khye'u bla ma lung bstan pa gang yin pa'i/_sangs rgyas bcom ldan 'das de bdag gis mnyes par byed par gyur cig_/mi mnyes par byed par ma gyur cig_/#‘May I please and not displease Uttara, the young brahmin prophesied by the totally and completely awakened Buddha Kāśyapa to be the next blessed buddha.$de kho na'i bstan pa la rab tu byung nas nyon mongs pa thams cad spangs te dgra bcom pa nyid mngon sum du byed par gyur cig_/#Going forth in his doctrine alone may I cast away all afflictive emotions and manifest arhatship.$
sna'i 'dus te reg pa las byung ba'i sems pa/ lce'i 'dus te reg pa las byung ba'i sems pa/ lus kyi 'dus te reg pa las byung ba'i sems pa/ yid kyi 'dus te reg pa las byung ba'i sems pa rnams so//_sems pa 'di yid kyi las yin la/_spyir las la sems pa'i las dang bsam pa'i las gnyis su yod de/ mngon pa mdzod las/_las ni sems pa dang des byas/ des bskyed lus dang ngag gi las// bsam pa'i las la lus ngag gi las gnyis su yod cing / de yang spyir mtha' yas kyang gtso che ba rnams bsdus pa ni lus ngag gi las bdun dang /_kun slong dang bcas pa'i dbang du byas nas las kyi lam bcur gsungs so// de ltar yang mdzod las/_de las che long bsdus nas ni//_dge dang mi dge ci rigs par//_las kyi lam ni bcur gsungs so// yang las la dbye na/_dge ba dang /_mi dge ba dang /_lung ma bstan gyi las gsum mo//_yang las rnam pa gsum ste/_bsod nams kyi las dang /_mi g.yo ba'i las so//$118. Being paths of detachment, they cannot be associated with delight; thus they are pure.119. Explanation of the term anagamya, vi.44d, p. 981, note; below, note 125.Actually the samantakas or prefatory absorptions of all the dhyānas and ārūpyas can becalled anāgamya, because they do not enter the principal absorptions, and because they cutoff the klesas. But Samghabhadra says that the name anāgamya is reserved for thesamantaka of the First Dhyāna in order to show that this sāmantaka differs from the others.The ascetic produces it before entering any state of absorption and, when he is in one, he 3. Directionality occurring in olfactory situations 4. Directionality occurring in gustatory situations 5. Directionality occurring in tactile situations 6. Directionality occurring in thought situations While this directionality is a mental operation, action is twofold insofar as it is directionality and intentionality. The mngon-pa mdzod states, Action is directionality and what has been set up by it. That which has been set up are bodily and verbal acts. Intentional activity takes place in bodily and verbal actions. Although they are unlimited, in summarizing their most important features, there are seven in reference to actions by body and speech and ten in reference to actions in a social context. Therefore, the mdzod states, From a broad viewpoint, The paths of action are said to be ten According to their being wholesome and unwholesome. The classification of actions is threefold: positive, negative, and indeterminate; or, meritorious, non-meritorious, and neutral.
sna'i 'dus te reg pa las byung ba'i sems pa/#3. Directionality occurring in olfactory situations$lce'i 'dus te reg pa las byung ba'i sems pa/#4. Directionality occurring in gustatory situations$lus kyi 'dus te reg pa las byung ba'i sems pa/#5. Directionality occurring in tactile situations$yid kyi 'dus te reg pa las byung ba'i sems pa rnams so//_sems pa 'di yid kyi las yin la/_spyir las la sems pa'i las dang bsam pa'i las gnyis su yod de/#6. Directionality occurring in thought situations While this directionality is a mental operation, action is twofold insofar as it is directionality and intentionality.$mngon pa mdzod las/_las ni sems pa dang des byas/#The mngon-pa mdzod states, Action is directionality and what has been set up by it.$des bskyed lus dang ngag gi las//#That which has been set up are bodily and verbal acts.$bsam pa'i las la lus ngag gi las gnyis su yod cing /#Intentional activity takes place in bodily and verbal actions.$de yang spyir mtha' yas kyang gtso che ba rnams bsdus pa ni lus ngag gi las bdun dang /_kun slong dang bcas pa'i dbang du byas nas las kyi lam bcur gsungs so//#Although they are unlimited, in summarizing their most important features, there are seven in reference to actions by body and speech and ten in reference to actions in a social context.$de ltar yang mdzod las/_de las che long bsdus nas ni//_dge dang mi dge ci rigs par//_las kyi lam ni bcur gsungs so//#Therefore, the mdzod states, From a broad viewpoint, The paths of action are said to be ten According to their being wholesome and unwholesome.$yang las la dbye na/_dge ba dang /_mi dge ba dang /_lung ma bstan gyi las gsum mo//_yang las rnam pa gsum ste/_bsod nams kyi las dang /_mi g.yo ba'i las so//#The classification of actions is threefold: positive, negative, and indeterminate; or, meritorious, non-meritorious, and neutral.$
de bzhin dag snang sbyangs rgyu 'di la'ang don rang sems ngo bo ma yengs pa bzo bcos med pa'i thog de nas rang mdangs thams cad bla mar bsgom pa'i nges shes dang mos gus byed dgos rgyu yin te/ 'di la bzang rtog lam slong zer/ mos gus snying rje 'di lam du ma bslangs par de'i dbang du shor na 'gro don gyi rten 'brel cung zad 'phyugs nas/ des 'gro don 'ongs kyang de tshur dbang du mi 'dus par 'gro don phar snyog pa ra 'gro dgos pa zhig yong ba yin cing /$Similarly, when practicing pure perception, without wandering from your mind essence—the actual point—and while not making any modification, all that radiates from mind essence should be perceived with devotion as the guru, and you should be convinced that it is so. This verse is quoted in Vīramitrodaya (Āhnika, p.402), where it is added that what ‘Samastayoḥ’ means is that ‘the offering should be made with the formula agnīsomābhyām svāhā.(verses 3.84-93)See Comparative notes for Verse 3.84.This verse is quoted in Vīramitrodaya (Āhnika, p.402), where it is explained that the offering to ‘Dyāuḥ-pṛthivī jointly’ should be made with the formula —Dyāvāpṛthivībhyām svāhā’.(verses 3.84-93)See Comparative notes for Verse 3.84.This verse is quoted in Vīramitrodaya (Āhnika, p.402), where it is added that ‘evam’ means ‘in the manner of the sacrifice to Gods’. This is what is called “making good thoughts arise as the path.” If devotion and compassion don’t arise as the path but instead you are carried away by them, you will be slightly spoiling the right conditions for altruistic work. Although you will help beings in that way, you will not have control over your altruistic work.
de bzhin dag snang sbyangs rgyu 'di la'ang don rang sems ngo bo ma yengs pa bzo bcos med pa'i thog de nas rang mdangs thams cad bla mar bsgom pa'i nges shes dang mos gus byed dgos rgyu yin te/#Similarly, when practicing pure perception, without wandering from your mind essence—the actual point—and while not making any modification, all that radiates from mind essence should be perceived with devotion as the guru, and you should be convinced that it is so.$'di la bzang rtog lam slong zer/#This is what is called “making good thoughts arise as the path.”$mos gus snying rje 'di lam du ma bslangs par de'i dbang du shor na 'gro don gyi rten 'brel cung zad 'phyugs nas/#If devotion and compassion don’t arise as the path but instead you are carried away by them, you will be slightly spoiling the right conditions for altruistic work.$des 'gro don 'ongs kyang de tshur dbang du mi 'dus par 'gro don phar snyog pa ra 'gro dgos pa zhig yong ba yin cing /#Although you will help beings in that way, you will not have control over your altruistic work.$
'jam dpal gtsub shing gi gtam gang / 'jam dpal gyis smras pa/ lha'i bu gang ci yang rung ste/ sdom pa dang yo byad bsnyungs pa'i gtam dang /_pha rol tu phyin pa la sbyor ba'i gtam dang /_byang chub kyi phyogs kyi chos la 'jug pa'i gtam 'di ni gtsub shing gi gtam zhes bya'o/_/ lha'i bus smras pa/ 'jam dpal gtsub shing gi gtam ma yin pa'i gtam gang / 'jam dpal gyis smras pa/ lha'i bu gtam gang skye ba dang /_'jig pa dang /_gnas pa'i gtam ma yin pa dang / 'dren pa dang /_sel ba'i gtam ma yin pa dang / gtam gang kun nas nyon mongs pa yongs su brjod pa'i gtam ma yin pa dang / rnam par byang ba'i phan yon gyi gtam ma yin pa dang / gtam gang 'khor ba la yid 'byung bar bya ba'i gtam ma yin pa dang / mya ngan las 'das pa la mngon par dga' bar bya ba ma yin pa'i gtam dang /$“Mañjuśrī, what are these verbal teachings that are like kindling sticks like?” Mañjuśrī replied, “Divine being, anything that is appropriate. They can be teachings on vows and having few belongings, teachings on practicing the perfections, or teachings pertaining to the factors of awakening. These are known as teachings that are like kindling sticks.” The god said, “Mañjuśrī, what teachings are not teachings that are like kindling sticks?” Mañjuśrī responded, “Divine being, teachings that are not about birth, destruction, or remaining; 55Pt. I : Reconsidering the Origination of the Concept of alayavijiianathe body (vijiianasya kiiyad apakranti/:l) is also confirmed by a passage in the SavitBh of the174MauBh. The conviction that the presence of some form of vijiiana even during nirodha­samapatti was indispensable in order to keep the body of the meditator alive may well havebeen the deeper doctrinal motive for doing justice to the siltra statement in a literal way (see This verse is quoted in Vīramitrodaya (Rājanīti, p.286), which adds the explanation that it is difficult to have any one pure by his very nature; in most cases it is only through fear of punishment that people are kept on the right path.—It is quoted again on p.292;—and in Vivādacintāmaṇi (p.263).Mahābhārata (12.15.34).—(Same as Manu.) teachings that do not induce or exclude; > 7Lit., 'denied'.> TRANSLATION> 688 teachings that do not explain affliction; teachings that do not cover the benefits of purification; teachings that do not inspire revulsion for saṃsāra; teachings that do not cause delight in nirvāṇa;
'jam dpal gtsub shing gi gtam gang /#“Mañjuśrī, what are these verbal teachings that are like kindling sticks like?”$'jam dpal gyis smras pa/#Mañjuśrī replied,$lha'i bu gang ci yang rung ste/#“Divine being, anything that is appropriate.$sdom pa dang yo byad bsnyungs pa'i gtam dang /_pha rol tu phyin pa la sbyor ba'i gtam dang /_byang chub kyi phyogs kyi chos la 'jug pa'i gtam 'di ni gtsub shing gi gtam zhes bya'o/_/#They can be teachings on vows and having few belongings, teachings on practicing the perfections, or teachings pertaining to the factors of awakening. These are known as teachings that are like kindling sticks.”$lha'i bus smras pa/#The god said,$'jam dpal gtsub shing gi gtam ma yin pa'i gtam gang /#“Mañjuśrī, what teachings are not teachings that are like kindling sticks?”$'jam dpal gyis smras pa/#Mañjuśrī responded,$lha'i bu gtam gang skye ba dang /_'jig pa dang /_gnas pa'i gtam ma yin pa dang /#“Divine being, teachings that are not about birth, destruction, or remaining;$'dren pa dang /_sel ba'i gtam ma yin pa dang /#teachings that do not induce or exclude;$gtam gang kun nas nyon mongs pa yongs su brjod pa'i gtam ma yin pa dang /#teachings that do not explain affliction;$rnam par byang ba'i phan yon gyi gtam ma yin pa dang /#teachings that do not cover the benefits of purification;$gtam gang 'khor ba la yid 'byung bar bya ba'i gtam ma yin pa dang /#teachings that do not inspire revulsion for saṃsāra;$mya ngan las 'das pa la mngon par dga' bar bya ba ma yin pa'i gtam dang /#teachings that do not cause delight in nirvāṇa;$
bcom ldan 'das kyis rnam grangs du mar dran pa nye bar gzhag pa rnams kyi rang gi mtshan nyid kyang bka' stsal/_mi 'thun pa'i phyogs dang /_gnyen po dang /_bsgom pa dang /_ma skyes pa rnams skye ba dang /_skyes pa rnams gnas pa dang /_mi bskyud pa dang /_slar zhing 'byung ba dang /_'phel zhing yangs pa nyid kyang bka' stsal/$one from the other is due to the extreme likeness of the two,; because itis only when the difference has been recognised, that there can be anynotion of likeness, which could not be possible if such difference were notalready recognised; for in that case, it would be as unreal as 'sky"flowers."""57.Similarly in the case of such misconceptions as the 'duplicatemoon and the like, the real state of objects is other than what is perceived;their respective forms have been rightly discriminated, there can be no such notions The Blessed One also spoke in many ways of the defining characteristic specific to the four applications of mindfulness, mentioning their adverse factors, antidotes, practice, their arising from being non-arisen, their remaining after they arose, and their maintaining, resuming, or increasing.
bcom ldan 'das kyis rnam grangs du mar dran pa nye bar gzhag pa rnams kyi rang gi mtshan nyid kyang bka' stsal/_mi 'thun pa'i phyogs dang /_gnyen po dang /_bsgom pa dang /_ma skyes pa rnams skye ba dang /_skyes pa rnams gnas pa dang /_mi bskyud pa dang /_slar zhing 'byung ba dang /_'phel zhing yangs pa nyid kyang bka' stsal/#The Blessed One also spoke in many ways of the defining characteristic specific to the four applications of mindfulness, mentioning their adverse factors, antidotes, practice, their arising from being non-arisen, their remaining after they arose, and their maintaining, resuming, or increasing.$
phyag rgya ni snang srid 'khor 'das kyis bsdus pa'i chos thams cad la mi 'da' ba'i phyag rgyas gdab phyir phyag rgya zhes bya'o// chen po ni 'di kun las lhag cing mchog tu gyur pas ni chen po ste/_de skad du'ang / phyag chen thig le las/_'di ni phyag rgya chen po ste//_phyag ni stong pa'i ye shes yin//_rgya ni 'khor ba'i chos las grol//_chen po zung du 'jug pa'o// 'di la sangs rgyas kyi dgongs pa/_sems can gyi sems nyid/_dngos po'i gnas lugs zhes bya ste/ de'ang ngo shes na ni sangs rgyas kyi dgongs pa'o//_ngo ma shes na sems can gyi sems nyid do// gzhi'i gnas tshul ma bcos pa 'di la dngos po'i gnas lugs zhes bya ste/ de nyid rang ngo shes na don dam pa'i gnas lugs mngon du gyur pa'i 'bras bu thob pa ste/_de skad du'ang /$P 'i 1 86a5f (D zi 1 63 b4f; YBhc 788c27-29). The three qualifications of craving are, of course, It is a seal because all phenomena throughout the universe and beings, or samsara and nirvana, are not beyond it. It is great because it is supreme and above all these. As is said in the Mahamudra Bindu: This is chag gya chenpo: Chag is the wisdom of emptiness; Gya is liberation from the phenomena of samsara; Chenpo is their indivisibility. One’s awareness is called Buddha’s enlightened mind, the mind essence of sentient beings, or the natural state of things as they are. If it is recognized, it is the enlightened mind of the buddhas; if not, it is the mind of sentient beings. in the case of those obscured by time and space, will be regained on account of belonging The mode of being of the unfabricated ground is what is called the natural state of things. If one recognizes that, then the natural state of the absolute, the fruition, is actualized.
phyag rgya ni snang srid 'khor 'das kyis bsdus pa'i chos thams cad la mi 'da' ba'i phyag rgyas gdab phyir phyag rgya zhes bya'o//#It is a seal because all phenomena throughout the universe and beings, or samsara and nirvana, are not beyond it.$chen po ni 'di kun las lhag cing mchog tu gyur pas ni chen po ste/_de skad du'ang /#It is great because it is supreme and above all these.$phyag chen thig le las/_'di ni phyag rgya chen po ste//_phyag ni stong pa'i ye shes yin//_rgya ni 'khor ba'i chos las grol//_chen po zung du 'jug pa'o//#As is said in the Mahamudra Bindu: This is chag gya chenpo: Chag is the wisdom of emptiness; Gya is liberation from the phenomena of samsara; Chenpo is their indivisibility.$'di la sangs rgyas kyi dgongs pa/_sems can gyi sems nyid/_dngos po'i gnas lugs zhes bya ste/#One’s awareness is called Buddha’s enlightened mind, the mind essence of sentient beings, or the natural state of things as they are.$de'ang ngo shes na ni sangs rgyas kyi dgongs pa'o//_ngo ma shes na sems can gyi sems nyid do//#If it is recognized, it is the enlightened mind of the buddhas; if not, it is the mind of sentient beings.$gzhi'i gnas tshul ma bcos pa 'di la dngos po'i gnas lugs zhes bya ste/#The mode of being of the unfabricated ground is what is called the natural state of things.$de nyid rang ngo shes na don dam pa'i gnas lugs mngon du gyur pa'i 'bras bu thob pa ste/_de skad du'ang /#If one recognizes that, then the natural state of the absolute, the fruition, is actualized.$
zhes mdo rgyud gsar rnying bstan bcos mtha' dag nas brjod kyis mi langs par bstan pa bzhin/_mos gus byin rlabs kho na'i byed las la rag las pa ste/ skabs 'dir dge sbyor ci rigs tsam dang khyad par bla ma'i rnal 'byor la brtson zhing bla ma la chos sku'i mos gus bskyed nas snang srid chos skur rtogs par gsol ba drag tu 'debs pa sngon du 'gro bas sngar bshad pa ltar ngo bo'i bzhag thabs kyi mnyam bzhag rtse gcig tu skyong ste rig pa dwangs snyigs phyed par byas la/ de nas rig pa ma yengs shing 'di bsgom gyi gtad so med par sems gu yangs seng nge ba'i ngang nas/ yid la bde dogs cher mi 'byung ba'i rnam rtog phra mo shar ba'am ched du spros te/$This page intentionally left blankINDEXABH I 107, 56ABh VI 31, vol. I: 278, 323ABH VI 31, vol. I: 279, 71Ahirbudhnyasamhitā VI 25, 297Anuttarāṣṭikā 2, 230APS 13, 69APS 20-21a, 186Atharvaveda XI 4, 158 As taught in the various sutras, tantras, and shastras so numerously that it cannot be expressed in words, it depends only on the function of devotion and blessings. praisingthemtoo,for At this point, once you have cultivated devotion toward the guru dharmakaya by exerting yourself in whatever practice and especially in guru yoga, you should start with a fervent supplication to realize the world and beings as dharmakaya. Through this, sustaining one-pointedly the technique for resting composed in the essence as explained before, awareness will be separated from the impurities dross. Then, without wavering from awareness, and not placing this as the target of your meditation, rest in the continuity of immaculate carefree mind. SC. der Erinnerung an Silber ohne raumzeitliche B e s t i i t h e i t .weiße, leuchtende Farbe, die es mit dem Siber gemeinsam hat,erkannt, und dadurch seine Verschiedenheit von dem in der Erinnerung auftretenden Silber nicht erfaßt, und infolgedessenrichtet sich das Handeln auf es." - Auch so (bleibt immer noch derFehler bestehen, daß) sich das Handeln (auch) auf (überhaupt)nicht wahrgenommene (Dinge) - z. B. einen Erdklumpen1$ richten müßte, da (auch bei ihnen) die Verschiedenheit von dem(Silber) nicht festgestellt wird20. (138, 7-10). Subtle, joyful, or anxious thoughts will not arise excessively; in that case deliberately produce them.
zhes mdo rgyud gsar rnying bstan bcos mtha' dag nas brjod kyis mi langs par bstan pa bzhin/_mos gus byin rlabs kho na'i byed las la rag las pa ste/#As taught in the various sutras, tantras, and shastras so numerously that it cannot be expressed in words, it depends only on the function of devotion and blessings.$skabs 'dir dge sbyor ci rigs tsam dang khyad par bla ma'i rnal 'byor la brtson zhing bla ma la chos sku'i mos gus bskyed nas snang srid chos skur rtogs par gsol ba drag tu 'debs pa sngon du 'gro bas sngar bshad pa ltar ngo bo'i bzhag thabs kyi mnyam bzhag rtse gcig tu skyong ste rig pa dwangs snyigs phyed par byas la/#At this point, once you have cultivated devotion toward the guru dharmakaya by exerting yourself in whatever practice and especially in guru yoga, you should start with a fervent supplication to realize the world and beings as dharmakaya. Through this, sustaining one-pointedly the technique for resting composed in the essence as explained before, awareness will be separated from the impurities dross.$de nas rig pa ma yengs shing 'di bsgom gyi gtad so med par sems gu yangs seng nge ba'i ngang nas/#Then, without wavering from awareness, and not placing this as the target of your meditation, rest in the continuity of immaculate carefree mind.$yid la bde dogs cher mi 'byung ba'i rnam rtog phra mo shar ba'am ched du spros te/#Subtle, joyful, or anxious thoughts will not arise excessively; in that case deliberately produce them.$
khyim bdag de la de bzhin gshegs pas yang dag par blang ba shes pa 'gog pa shes pa 'di ltar rab tu mkhyen te/ 'di lta ste dper na/_sgyu ma'i skyes bu'i rmi lam na nor zad pa ji snyed pa nyid ni ming tsam ste/_de bzhin du de bzhin gshegs pas yang dag par blang ba shes pa 'gog pa shes pa ji snyed pa nyid kyang ming tsam du de ltar rab tu mkhyen to/_/ khyim bdag de la de bzhin gshegs pas yang dag par blang ba shes pa 'gog par 'gyur ba'i lam shes pa 'di ltar rab tu mkhyen te/ 'di lta ste dper na/_sgyu ma'i skyes bu'i rmi lam na nor rab tu gtong ba ji snyed pa nyid ni ming tsam ste/_de bzhin du de bzhin gshegs pas yang dag par blang ba shes pa 'gog par 'gyur ba'i lam shes pa ji snyed pa nyid kyang ming tsam du de ltar rab tu mkhyen to/_/$Householder, the Thus-Gone One correctly understands the knowledge of cessation as related to knowledge of adopted actions in the following way. similar to the cow).48. Even if there were any idea (of the cow) produced by these44.46 It is the similarity, in the cow, of the gavaya, that is the true object ofAnalogy; whereas that which is perceived by the eye is the similarity as located inthe gavaya; and the latter could not give rise to any Inference that would bring aboutany idea of the similarity in the cow."45-46 ""Even similarity, &c.”—Thie anticipates the objection that there is a rela-" For example, just as wealth being exhausted within the dream of an illusory person is merely a convention, just so the Thus-Gone One correctly understands the entire knowledge of cessation as related to knowledge of adopted actions to be a mere convention. Householder, the Thus-Gone One correctly understands the knowledge of the path that leads to cessation as related to knowledge of adopted actions in the following way. The topic of rebirth is treated more or less incidentally in all thepapers except Matthews', who describes in detail the psychological processtaking place at the time of death and rebirth according to Anuruddh,,Unfortunately, Matthews' presentation of the material is not always torrectl and mixes Anuruddha's own statements with materials from the For example, just as a great gift of wealth within the dream of an illusory person is merely a convention, just so the Thus-Gone One correctly understands the entire knowledge of the path that leads to cessation as related to knowledge of adopted actions to be a mere convention.
khyim bdag de la de bzhin gshegs pas yang dag par blang ba shes pa 'gog pa shes pa 'di ltar rab tu mkhyen te/#Householder, the Thus-Gone One correctly understands the knowledge of cessation as related to knowledge of adopted actions in the following way.$'di lta ste dper na/_sgyu ma'i skyes bu'i rmi lam na nor zad pa ji snyed pa nyid ni ming tsam ste/_de bzhin du de bzhin gshegs pas yang dag par blang ba shes pa 'gog pa shes pa ji snyed pa nyid kyang ming tsam du de ltar rab tu mkhyen to/_/#For example, just as wealth being exhausted within the dream of an illusory person is merely a convention, just so the Thus-Gone One correctly understands the entire knowledge of cessation as related to knowledge of adopted actions to be a mere convention.$khyim bdag de la de bzhin gshegs pas yang dag par blang ba shes pa 'gog par 'gyur ba'i lam shes pa 'di ltar rab tu mkhyen te/#Householder, the Thus-Gone One correctly understands the knowledge of the path that leads to cessation as related to knowledge of adopted actions in the following way.$'di lta ste dper na/_sgyu ma'i skyes bu'i rmi lam na nor rab tu gtong ba ji snyed pa nyid ni ming tsam ste/_de bzhin du de bzhin gshegs pas yang dag par blang ba shes pa 'gog par 'gyur ba'i lam shes pa ji snyed pa nyid kyang ming tsam du de ltar rab tu mkhyen to/_/#For example, just as a great gift of wealth within the dream of an illusory person is merely a convention, just so the Thus-Gone One correctly understands the entire knowledge of the path that leads to cessation as related to knowledge of adopted actions to be a mere convention.$
kho rang dang kho rang gi mi tshos rgyu bod kyi sa mtshams rtsod rnyog yod sa yar mar du dmag brgyab pa red/_dus tshod de tsho'i skabs la/_khyed rang gis dgra rnams pham dus dgra de tsho bsad pa red/ btson pa yod ma red/ rgya mi'i ske gcod kyi red/ skabs der ha cang rtsub po red/ nga dpa' rtul dang dpa' rtul gyi sgrung gi nang 'tshar longs byung ba red/ de ni nam yin yang gcig mtshungs shig yin te/_rgya mi tsho tshur yong gi red la khams pa tshos de tsho phar 'ded kyi red/ nga tsho bod pa yin/_khyed rang tsho bod pa ma red/_nga tsho'i sa thog la ma yong /_nga tshos khong tsho la de ltar bshad kyi red/ yin na'ang kho tsho rgyun ring por ma yong ba gtan nas ma red/_lo rjes ma'am sa cha gzhan zhig tu drags rgyu med pa'i na tsha ji bzhin yong gi red/_ga dus yin na yang /$He and his men fought all up and down the disputed Sino-Tibetan border and, in those days, when you overtook the enemy, you killed them. No prisoners. Chinese were beheaded. It was rough back then. 526);—in Nṛsiṃhaprasāda (Āhnika, p.35a);—and in Saṃskāraratnamālā (pp.313 and 323).Gautama (16.19).—‘In the proximity of rotting smell, a dead body, a Caṇḍāla or a Śūdra (the Veda shall not be studied).’ I grew up surrounded by warriors and warrior’s tales. It was always the same: The Chinese would come in and the Khampas would push them back. “ We are Tibetan,” we would tell them. “ You are not Tibetan. Don’t come to our place.” But they never stopped for long—different places, different years, like an illness that never completely goes away.
kho rang dang kho rang gi mi tshos rgyu bod kyi sa mtshams rtsod rnyog yod sa yar mar du dmag brgyab pa red/_dus tshod de tsho'i skabs la/_khyed rang gis dgra rnams pham dus dgra de tsho bsad pa red/#He and his men fought all up and down the disputed Sino-Tibetan border and, in those days, when you overtook the enemy, you killed them.$btson pa yod ma red/#No prisoners.$rgya mi'i ske gcod kyi red/#Chinese were beheaded.$skabs der ha cang rtsub po red/#It was rough back then.$nga dpa' rtul dang dpa' rtul gyi sgrung gi nang 'tshar longs byung ba red/#I grew up surrounded by warriors and warrior’s tales.$de ni nam yin yang gcig mtshungs shig yin te/_rgya mi tsho tshur yong gi red la khams pa tshos de tsho phar 'ded kyi red/#It was always the same: The Chinese would come in and the Khampas would push them back.$nga tsho bod pa yin/_khyed rang tsho bod pa ma red/_nga tsho'i sa thog la ma yong /_nga tshos khong tsho la de ltar bshad kyi red/#“ We are Tibetan,” we would tell them. “ You are not Tibetan. Don’t come to our place.”$yin na'ang kho tsho rgyun ring por ma yong ba gtan nas ma red/_lo rjes ma'am sa cha gzhan zhig tu drags rgyu med pa'i na tsha ji bzhin yong gi red/_ga dus yin na yang /#But they never stopped for long—different places, different years, like an illness that never completely goes away.$
rgyal po dgu bcu rtsa dgu po de dag gis de'i rkang ba la phyag byas nas 'khor du 'dug go/_/ sum cu rtsa gsum gyi lha de dag dga' zhing mgu la yi rangs par gyur te/ 'dzam bu'i gling gi mi rnams ni dam pa'i chos dang mngon du gyur te/ re zhig dam pa'i chos nub par mi 'gyur ro snyam nas/ de'i tshe lha de dag lha'i me tog man dA ra ba'i char phab cing mgu bar gyur nas ji ltar 'dir dam pa'i chos nyan par 'dod nas 'khod do/_/ de nas rgyal po tog gi blo gros kyis rgyal po'i pho nya gzhan zhig la smras pa/ grogs po gangs ri'i rgyal po 'di'i rtse mo'i dbus na drang srong dge ba'i blo gros zhes bya ba gnas te rgyal po'i 'khor 'dus pa de dag khyod mthong bar 'tshal lo zhes de spyan drongs shig_/$while the ninety-nine other kings bowed to his feet and gathered around him. “The gods of the Heaven of the Thirty-Three witnessed this with joy, delight, and appreciation. ‘The sacred Dharma,’ they thought, ‘is manifest for the humans of Jambudvīpa. For a while still the sacred Dharma shall not fade.’ 8 6 TrBh *43 , l f (L. 3 9 ,4-6). The gods then let a rain of divine mandārava flowers fall, and they gathered happily to listen to the sacred Dharma. “At this point King Topmost Intelligence spoke to a royal messenger: ‘Friend, upon the summit of this snow mountain lives a sage by the name of Sādhumati. Please go and invite him here, and let him know that these kings wish to see him.’
rgyal po dgu bcu rtsa dgu po de dag gis de'i rkang ba la phyag byas nas 'khor du 'dug go/_/#while the ninety-nine other kings bowed to his feet and gathered around him.$sum cu rtsa gsum gyi lha de dag dga' zhing mgu la yi rangs par gyur te/#“The gods of the Heaven of the Thirty-Three witnessed this with joy, delight, and appreciation.$'dzam bu'i gling gi mi rnams ni dam pa'i chos dang mngon du gyur te/#‘The sacred Dharma,’ they thought, ‘is manifest for the humans of Jambudvīpa.$re zhig dam pa'i chos nub par mi 'gyur ro snyam nas/#For a while still the sacred Dharma shall not fade.’$de'i tshe lha de dag lha'i me tog man dA ra ba'i char phab cing mgu bar gyur nas ji ltar 'dir dam pa'i chos nyan par 'dod nas 'khod do/_/#The gods then let a rain of divine mandārava flowers fall, and they gathered happily to listen to the sacred Dharma.$de nas rgyal po tog gi blo gros kyis rgyal po'i pho nya gzhan zhig la smras pa/#“At this point King Topmost Intelligence spoke to a royal messenger:$grogs po gangs ri'i rgyal po 'di'i rtse mo'i dbus na drang srong dge ba'i blo gros zhes bya ba gnas te#‘Friend, upon the summit of this snow mountain lives a sage by the name of Sādhumati.$rgyal po'i 'khor 'dus pa de dag khyod mthong bar 'tshal lo zhes de spyan drongs shig_/#Please go and invite him here, and let him know that these kings wish to see him.’$
ri'i rgyal po gangs can dang /_ri'i rgyal po spos kyi ngad ldang de las me tog gi char chen po bab ste/_de dag bcom ldan 'das kyi 'khor gyi dkyil 'khor gang na ba der mngon par babs nas sa chen po 'dir me tog gi char de dag gis pus mo man cad nub par gyur to/_/ me tog gi shing de dag las me tog sna tshogs kyi char rab tu 'bab cing /_sil snyan dang /_glu dbyangs sna tshogs kyi sgra dag kyang byung ngo /_/ steng gi bar snang la rin po che sna tshogs kyi gdugs dpag tshad brgya stong phrag bcu'i tshad tsam kun du gnas par gyur to/_/ rin po che'i gdugs de las mu tig gi do shal dang /_rin po che'i dril bu g.yer ka'i dril bu sna tshogs kyi dra ba 'phyang bar gyur to/_/$A great rain of flowers then fell from the majestic Himavat mountains and from the majestic Mount Gandhamādana onto the retinue of the Blessed One, covering the earth up to their knees. 141): itaś ca kim atiduşkaram bhavisyati yat prakāśātmany akhaṇḍitatadrūpya eva prakāśamāneprakāśananiṣedhavabhāsaḥ prakāśamānaḥ/ tasmāt parameśvarasyedam tat param svātantryamyat tathāvabhāsanam paśurūpatāvabhāsanam nāma grāhakāmśasamutthāpanam taddvāreņa cagrahyollasanam api/ saiva bhagavato māyāśaktir ucyate/ yathoktam māyā vimohinī nāma [...]iti, 'What is more difficult to accomplish than this: to manifest, within the One who is Lightitself, the negation of Light, at the very time when his luminous essence shines forth undi-vided? Therefore, it is the supreme freedom of the Supreme Lord thus to manifest himself Rains of various types of flowers fell from the blooming trees and the sounds of music and song resounded all around. A parasol made of all kinds of precious gems and measuring about a million leagues covered the sky. Pearl garlands and lattices formed by different types of small precious bells were hanging from that bejeweled parasol.
ri'i rgyal po gangs can dang /_ri'i rgyal po spos kyi ngad ldang de las me tog gi char chen po bab ste/_de dag bcom ldan 'das kyi 'khor gyi dkyil 'khor gang na ba der mngon par babs nas sa chen po 'dir me tog gi char de dag gis pus mo man cad nub par gyur to/_/#A great rain of flowers then fell from the majestic Himavat mountains and from the majestic Mount Gandhamādana onto the retinue of the Blessed One, covering the earth up to their knees.$me tog gi shing de dag las me tog sna tshogs kyi char rab tu 'bab cing /_sil snyan dang /_glu dbyangs sna tshogs kyi sgra dag kyang byung ngo /_/#Rains of various types of flowers fell from the blooming trees and the sounds of music and song resounded all around.$steng gi bar snang la rin po che sna tshogs kyi gdugs dpag tshad brgya stong phrag bcu'i tshad tsam kun du gnas par gyur to/_/#A parasol made of all kinds of precious gems and measuring about a million leagues covered the sky.$rin po che'i gdugs de las mu tig gi do shal dang /_rin po che'i dril bu g.yer ka'i dril bu sna tshogs kyi dra ba 'phyang bar gyur to/_/#Pearl garlands and lattices formed by different types of small precious bells were hanging from that bejeweled parasol.$
sgam 'di'i nang du ku shu lnga yod/ dri ba 'di gsed bkrol byed dka'/ gtsang po 'di'i zheng tshad la mar le gcig yod/ sgrig gzhi 'di khyed la'ang 'brel ba yod red/ slob grwa 'dir slob phrug mang po yod/ de ring ni nga'i gcen mo'i skyes skar red/ de ring ni nga'i gcen mo'i skyes skar red/ nga tshos gnas tshul de thos rjes hang sang byung / thengs gcig bsgrubs zin pa'i bya ba de phyir 'then byed mi thub/ thengs gcig bsgrubs zin pa'i bya ba de phyir 'then byed mi thub/ bya 'di'i ming la ci zer/ khyed kyis las rigs ci zhig gnyer rtsis yod dam/ khyed kyi nang gi kha par ang grangs ga re red/ khyed rang nam rgyun ga dus nyal gyi yod dam/ 'phrin yig 'di gtong sa su red dam/ mo kha sang mi yong don ga re red/ khyed kyis mo Ta 'dir 'jog mi chog rkub stegs steng bzhugs rogs gnang / khyed tsho'i ru khag de nga tsho'i ru khag las yag pa yod/ chu tshod ga tshod red dam/ gsum dang skar ma nyi shu red/ nga'i khang pa'i nye 'gram du me shor 'dug khyed kyis nga la re ba rgyag gi yin nam min/ kho dang kho'i bza' zla gnyis kar mo Ta yod/$This box contains five apples. This problem is hard to solve. This river is one mile across. This rule applies to you, too. This school has many students. (verses 8.159-162) Today is my sister's birthday. Today is my sister's birthday. We were surprised at the news. What is done cannot be undone. What is done cannot be undone. What is the name of this bird? What kind of work will you do? What's your home phone number? When do you usually go to bed? Who was the letter written to? Why didn't she come yesterday? You cannot park your car here. You may sit down on the chair. Your team is better than ours. What time is it? " It's 3:20." A fire broke out near my house. Are you going to ask me or not? Both he and his wife have cars.
sgam 'di'i nang du ku shu lnga yod/#This box contains five apples.$dri ba 'di gsed bkrol byed dka'/#This problem is hard to solve.$gtsang po 'di'i zheng tshad la mar le gcig yod/#This river is one mile across.$sgrig gzhi 'di khyed la'ang 'brel ba yod red/#This rule applies to you, too.$slob grwa 'dir slob phrug mang po yod/#This school has many students.$de ring ni nga'i gcen mo'i skyes skar red/#Today is my sister's birthday.$de ring ni nga'i gcen mo'i skyes skar red/#Today is my sister's birthday.$nga tshos gnas tshul de thos rjes hang sang byung /#We were surprised at the news.$thengs gcig bsgrubs zin pa'i bya ba de phyir 'then byed mi thub/#What is done cannot be undone.$thengs gcig bsgrubs zin pa'i bya ba de phyir 'then byed mi thub/#What is done cannot be undone.$bya 'di'i ming la ci zer/#What is the name of this bird?$khyed kyis las rigs ci zhig gnyer rtsis yod dam/#What kind of work will you do?$khyed kyi nang gi kha par ang grangs ga re red/#What's your home phone number?$khyed rang nam rgyun ga dus nyal gyi yod dam/#When do you usually go to bed?$'phrin yig 'di gtong sa su red dam/#Who was the letter written to?$mo kha sang mi yong don ga re red/#Why didn't she come yesterday?$khyed kyis mo Ta 'dir 'jog mi chog#You cannot park your car here.$rkub stegs steng bzhugs rogs gnang /#You may sit down on the chair.$khyed tsho'i ru khag de nga tsho'i ru khag las yag pa yod/#Your team is better than ours.$chu tshod ga tshod red dam/#What time is it? "$gsum dang skar ma nyi shu red/#It's 3:20."$nga'i khang pa'i nye 'gram du me shor 'dug#A fire broke out near my house.$khyed kyis nga la re ba rgyag gi yin nam min/#Are you going to ask me or not?$kho dang kho'i bza' zla gnyis kar mo Ta yod/#Both he and his wife have cars.$
zhes gsungs so//_sa gnyis pa 'i ming gi khyad pa ni/_dri ma med pa'o// nges tshig gi khyad par ni/_sa de la 'chal ba'i tshul khrims kyi dri ma dang bral bas na dri ma med pa zhes bya'o//_de ltar yang / 'chal tshul rtsol ba'i dri bral phyir//_dri ma med pa'i sa zhes brjod//_ces gsungs/ yongs su sbyong ba'i khyad par ni/_tshul khrims dang byas pa bzo ba la sogs pa yongs sbyong brgyad kyis sa de thob pa yin no// de ltar yang /_tshul khrims byas pa bzo dang bzod//_rab tu dga' dang snying brtse che//_zhes pa la sogs gsungs so// nyams su blang ba'i khyad par ni/_sa 'di la gnas pa'i byang chub sems dpa' de/_spyir pha rol tu phyin pa bcu ka nyams su len yang /_khyad par tshul khrims kyi pha rol tu phyin pa shas che bar gsungs so// rnam par dag pa'i khyad par ni/_sngar bshad pa ltar rgyu gsum po des/_de'i dge ba'i rtsa ba rgya cher rnam par dag par 'gyur te/_ji skad du/$The specific name of the second bhumi is Immaculate. Its specific definition is that, since it is free from the stain of unethical discipline, it is called Immaculate. Thus, it is said: Because it is free from the stain of unethical discipline, It is called the Immaculate bhumi. Specific training means following the eight trainings, such as discipline and gratitude. Thus: There is ethics, gratitude, patience, Immense joy, and great loving compassion. Specific practice means that a bodhisattva in this bhumi, although practicing all ten perfections, practices predominantly the perfection of ethics. as subsidiary moments: 'We consent to whatever [others], who are blindwith greed, proclaim in their Siddhāntas, Āgamas, and Tarkas, since allthat [testifies to the orientation of] their thought toward [our] doctrine,according to which everything is the Self'.30 am Täter, Ausdruck gefunden. In den früh-upani~adiscben Fassungen der Specific purity means that, through the three causes explained earlier, the root of merit is extensively purified.
zhes gsungs so//_sa gnyis pa 'i ming gi khyad pa ni/_dri ma med pa'o//#The specific name of the second bhumi is Immaculate.$nges tshig gi khyad par ni/_sa de la 'chal ba'i tshul khrims kyi dri ma dang bral bas na dri ma med pa zhes bya'o//_de ltar yang /#Its specific definition is that, since it is free from the stain of unethical discipline, it is called Immaculate.$'chal tshul rtsol ba'i dri bral phyir//_dri ma med pa'i sa zhes brjod//_ces gsungs/#Thus, it is said: Because it is free from the stain of unethical discipline, It is called the Immaculate bhumi.$yongs su sbyong ba'i khyad par ni/_tshul khrims dang byas pa bzo ba la sogs pa yongs sbyong brgyad kyis sa de thob pa yin no//#Specific training means following the eight trainings, such as discipline and gratitude.$de ltar yang /_tshul khrims byas pa bzo dang bzod//_rab tu dga' dang snying brtse che//_zhes pa la sogs gsungs so//#Thus: There is ethics, gratitude, patience, Immense joy, and great loving compassion.$nyams su blang ba'i khyad par ni/_sa 'di la gnas pa'i byang chub sems dpa' de/_spyir pha rol tu phyin pa bcu ka nyams su len yang /_khyad par tshul khrims kyi pha rol tu phyin pa shas che bar gsungs so//#Specific practice means that a bodhisattva in this bhumi, although practicing all ten perfections, practices predominantly the perfection of ethics.$rnam par dag pa'i khyad par ni/_sngar bshad pa ltar rgyu gsum po des/_de'i dge ba'i rtsa ba rgya cher rnam par dag par 'gyur te/_ji skad du/#Specific purity means that, through the three causes explained earlier, the root of merit is extensively purified.$
khong ni gsar brje'i shes yon can zhig red/_rig gnas gsar brje'i skabs slob grwa 'di ga'i nang nas gnod 'tshe phog kyang yun ring sngon nas gtsang ma chags te rang dbang thob cing /_da cha ha cang mkhregs 'dzin che ba'i srid byus 'dzin mkhan zhig tu gyur yod/_de ni de sngon gnod 'tshe byed mkhan tshor/_kho rang la dogs 'char byed don gang yang med par/_yongs su yid ches blos 'gel byas chog pa zhig yin pa bstan gyi yod pa lta bur snang /$< ... even they, deluded though they may be [in their present condition],---> even they, deluded though they may be [in their present condition],14076c14860< upon, having praised Lord Vișnu he attained [again] his own nature, com----> upon, having praised Lord Viṣṇu he attained [again] his own nature, com-14078c14862< operated in respect of such recollection [of Vișnu, if not the deeply in- "the Jar."""180 The Bauddha holds all cognitions to be resolved into perception; hence ho can21162 He was a revolutionary intellectual who had been persecuted at this school during the Cultural Revolution, but he had been cleared and "liberated" long since and had become extremely hard-line in his policies, as if to show his former persecutors that he was above suspicion and could be trusted completely.
khong ni gsar brje'i shes yon can zhig red/_rig gnas gsar brje'i skabs slob grwa 'di ga'i nang nas gnod 'tshe phog kyang yun ring sngon nas gtsang ma chags te rang dbang thob cing /_da cha ha cang mkhregs 'dzin che ba'i srid byus 'dzin mkhan zhig tu gyur yod/_de ni de sngon gnod 'tshe byed mkhan tshor/_kho rang la dogs 'char byed don gang yang med par/_yongs su yid ches blos 'gel byas chog pa zhig yin pa bstan gyi yod pa lta bur snang /#He was a revolutionary intellectual who had been persecuted at this school during the Cultural Revolution, but he had been cleared and "liberated" long since and had become extremely hard-line in his policies, as if to show his former persecutors that he was above suspicion and could be trusted completely.$
bde gshegs rin chen phung po smad 'tshong ma'i/_/gtso mo'i tshe na bde gshegs 'byor 'od la/_/na ba ma la'i me tog gtor nas kyang /_/dang por byang chub tu ni sems bskyed do/_/ bde gshegs mdzes gshegs tshong dpon bur gyur tshe/_/de bzhin gshegs pa spyan ni mtha' yas la/_/ud pa la ni gcig cig phul nas kyang /_/dang por byang chub tu ni sems bskyed do/_/ bde gshegs seng phyogs btso blag mkhan gyi tshe/_/de bzhin gshegs pa snyan par dgyes de yi/_/na bza' bkru bshal dag ni byas nas kyang /_/dang por byang chub tu ni sems bskyed do/_/$“The well-gone Ratnaskandha, when a leader of prostitutes, Scattered navamallikā flowers Before the well-gone Light of Wealth And in doing so first gave rise to the mind of awakening. Prasannapadä des CANDRAKiRTI (Kommentar zu MK). Benutzte Ausg.:s. MK. Übersetzungen: CBN, 8lff (Kap. I u. XXV); J. W. DE JoNG,Cinq chapitres de la Prasannapadii (Paris 1949); J. MAY, Candrakirti,Prasannapadä Madhyamakavrtti (Paris 1959) ; ST. ScHAYER, Ausgewählte Kapitel aus der Prasannapadii (Krakow 1931)Ratnagotravibhäga (Uttaratantra). Ausg. E. H. JoHNSTON, The Ratnagotravibhäga Mahäyänotlaratantra.iästra (Patna 1950). Übers.: J. TAKASAKI, A Study on the Ratnagotravibhäga. Serie Orientale RomaXXXIII (Roma 1966)· “The well-gone Laḍitavikrama, when the son of a merchant, Offered a single utpala To the thus-gone Infinite Eye And in doing so first gave rise to the mind of awakening. “The well-gone Siṃhapakṣa, when a washerman, Washed the garments Of the thus-gone Delightful Joy And in doing so first gave rise to the mind of awakening.
bde gshegs rin chen phung po smad 'tshong ma'i/_/gtso mo'i tshe na bde gshegs 'byor 'od la/_/na ba ma la'i me tog gtor nas kyang /_/dang por byang chub tu ni sems bskyed do/_/#“The well-gone Ratnaskandha, when a leader of prostitutes, Scattered navamallikā flowers Before the well-gone Light of Wealth And in doing so first gave rise to the mind of awakening.$bde gshegs mdzes gshegs tshong dpon bur gyur tshe/_/de bzhin gshegs pa spyan ni mtha' yas la/_/ud pa la ni gcig cig phul nas kyang /_/dang por byang chub tu ni sems bskyed do/_/#“The well-gone Laḍitavikrama, when the son of a merchant, Offered a single utpala To the thus-gone Infinite Eye And in doing so first gave rise to the mind of awakening.$bde gshegs seng phyogs btso blag mkhan gyi tshe/_/de bzhin gshegs pa snyan par dgyes de yi/_/na bza' bkru bshal dag ni byas nas kyang /_/dang por byang chub tu ni sems bskyed do/_/#“The well-gone Siṃhapakṣa, when a washerman, Washed the garments Of the thus-gone Delightful Joy And in doing so first gave rise to the mind of awakening.$
sa gnas der snga mo nas yod pa'i bod mi'i sdod khang rnams dbang shugs kyis tshur bsdus nas gtor bshig btang ste/ rang gnas nas gnas spo ru bcug pa'i bod mi rnams la gun gsab tu dngul sgor ha cang nyung ngu zhig las sprad med/ dgong mo 'char can chu tshod gnyis kyi slob sbyong skabs nu ka sus ched du mngags nas nga tshor 'jigs snang bskul ba dang nga'i sems khams la phog thug btang nas nga tsho'i kha thabs skyo ru gtong thabs byas pa/ sku mang po dbor 'dren byed pa nga tshos mthong ba'i nyin zhig mo khang pa de'i nang du yar 'dzul nas nyams cung zad ston pa dang sbrags thang ka zhig gi sgang du bsdad nas/ mo'i rkang pa gnyis sgrog tse chung ngu zhig gi thog tu bzhag ste rim pas nga tsho tshang mar zhib lta zhig byas/ de nas mo'i gdong par yid tshim pa'i rnam 'gyur ldan pa'i ngang brjod don/_de ring khyod tshos sku mang po zhig phyed kar btang ba dang gtor skyon btang ba mang dag cig 'khyer ba mthong yod la/$upon the cognition of a particular form, why does the Bhashya mention the wordĀkṛti” (Class) ² The sense of the reply is that though the instance cited is that of a"particular fire, yet it has been cited with a view to the class (""Fire""), in which the parti-"cular fire is contained.((146 Though the example of another Fire, &c., would do well enongh; yet the case ofthese is intermixed with the Pratyakshatodrshta, which aspect it generally bears inordinary parlance. While in the caso of the Sun, we have an example of the pure The former homes of the Tibetans in that area had been requisitioned and demolished. The displaced families received a very small amount of currency in compensation. Each night during the two-hour evening meetings, Nu Kasu purposely intimidated us and tried to weaken us by attacking us psychologically. On a day when we had seen statues being transported away, she entered the room and, with a bit of a flourish, seated herself on a thanka. YAMABEthis zur Frage des Verhältnisses von Subjekt und Objekt. Obwohl die Mehrzahl derAdvaitins trotz ihrer illusionistischen Ontologie die Auffassung vertrat, das Putting her feet up on a small desk, she looked around the room at us. [avat.] ad PS 41 (n. 875) and 46.4See avat. ad PS 2-3 and 105, and n. 276 on prakaraṇa. With an expression of satisfaction on her face, she said, “Today you have seen the statues in halves and in damaged forms being taken away.
sa gnas der snga mo nas yod pa'i bod mi'i sdod khang rnams dbang shugs kyis tshur bsdus nas gtor bshig btang ste/#The former homes of the Tibetans in that area had been requisitioned and demolished.$rang gnas nas gnas spo ru bcug pa'i bod mi rnams la gun gsab tu dngul sgor ha cang nyung ngu zhig las sprad med/#The displaced families received a very small amount of currency in compensation.$dgong mo 'char can chu tshod gnyis kyi slob sbyong skabs nu ka sus ched du mngags nas nga tshor 'jigs snang bskul ba dang nga'i sems khams la phog thug btang nas nga tsho'i kha thabs skyo ru gtong thabs byas pa/#Each night during the two-hour evening meetings, Nu Kasu purposely intimidated us and tried to weaken us by attacking us psychologically.$sku mang po dbor 'dren byed pa nga tshos mthong ba'i nyin zhig mo khang pa de'i nang du yar 'dzul nas nyams cung zad ston pa dang sbrags thang ka zhig gi sgang du bsdad nas/#On a day when we had seen statues being transported away, she entered the room and, with a bit of a flourish, seated herself on a thanka.$mo'i rkang pa gnyis sgrog tse chung ngu zhig gi thog tu bzhag ste rim pas nga tsho tshang mar zhib lta zhig byas/#Putting her feet up on a small desk, she looked around the room at us.$de nas mo'i gdong par yid tshim pa'i rnam 'gyur ldan pa'i ngang brjod don/_de ring khyod tshos sku mang po zhig phyed kar btang ba dang gtor skyon btang ba mang dag cig 'khyer ba mthong yod la/#With an expression of satisfaction on her face, she said, “Today you have seen the statues in halves and in damaged forms being taken away.$
rgya mtsho'i 'gram nas mi snang bar gyur te mnyan du yod par song ba dang de'i tshe bcom ldan 'das 'khor brgya phrag du ma'i gung la bzhugs te chos ston to/_/ de nas tshe dang ldan pa maud gal gyi bu chen pos bsams pa/ 'di ni bdag gis skye bo mang po skyo ba bskyed pa'i phyir bcom ldan 'das la zhu ba'i dus yin no snyam nas/ bcom ldan 'das ga la ba der song ste phyin nas bcom ldan 'das kyi zhabs la mgo bos phyag 'tshal te phyogs gcig tu 'dug go/_/ phyogs gcig tu 'dug nas tshe dang ldan pa maud gal gyi bu chen pos bcom ldan 'das la 'di skad ces gsol to/_/ btsun pa 'di na bdag gi lugs kyis dus dus su sems can dmyal bar rgyu bar bgyid/_yi dgas kyi nang du rgyu bar bgyid/_dud 'gro'i nang du rgyu bar bgyid/_mi'i nang du rgyu bar bgyid/_lha'i nang du rgyu bar bgyid de/$thehadto the Indianitof He disappeared from the seashore and traveled to Śrāvastī, where the Blessed One sat teaching the Dharma amid a company of hundreds. Then Venerable Mahā­maudgalyāyana thought, KHYA IS LEFT UNNOTICED BYBUDDHAPĀLITA, REJECTEDThus it is that since the Madhyamika is not obligedto have an argument of his own in which he believes,why do you require Buddhapalita to confute theSankhya by an independent argument, like the one"produced by yourself, viz. that ""the mind and the" 1108.absorption (samāpatti), 66, 93, 98, 103,129, 165-6, 170-1, 176, 178-9, 181, “Now is the time to request the Blessed One to explain about that anguished spirit.” He approached the Blessed One, touched his head to the Blessed One’s feet, and took a seat at one side. 168 Vgl. aber auch Becherts Hinweis auf den Umstand, daß der Buddha in einer pluralistischen Gesellschaft lebte und ihm eine "Bekehrung des ganzen Volkes oder gar der ganzen Once he had taken a seat at one side, Venerable Mahā­maudgalyāyana inquired of the Blessed One, “Lord, it is my custom to wander from time to time among the hell beings, to wander among the anguished spirits, to wander among the animals, to wander among the humans, and to wander among the gods.
rgya mtsho'i 'gram nas mi snang bar gyur te mnyan du yod par song ba dang de'i tshe bcom ldan 'das 'khor brgya phrag du ma'i gung la bzhugs te chos ston to/_/#He disappeared from the seashore and traveled to Śrāvastī, where the Blessed One sat teaching the Dharma amid a company of hundreds.$de nas tshe dang ldan pa maud gal gyi bu chen pos bsams pa/#Then Venerable Mahā­maudgalyāyana thought,$'di ni bdag gis skye bo mang po skyo ba bskyed pa'i phyir bcom ldan 'das la zhu ba'i dus yin no snyam nas/#“Now is the time to request the Blessed One to explain about that anguished spirit.”$bcom ldan 'das ga la ba der song ste phyin nas bcom ldan 'das kyi zhabs la mgo bos phyag 'tshal te phyogs gcig tu 'dug go/_/#He approached the Blessed One, touched his head to the Blessed One’s feet, and took a seat at one side.$phyogs gcig tu 'dug nas tshe dang ldan pa maud gal gyi bu chen pos bcom ldan 'das la 'di skad ces gsol to/_/#Once he had taken a seat at one side, Venerable Mahā­maudgalyāyana inquired of the Blessed One,$btsun pa 'di na bdag gi lugs kyis dus dus su sems can dmyal bar rgyu bar bgyid/_yi dgas kyi nang du rgyu bar bgyid/_dud 'gro'i nang du rgyu bar bgyid/_mi'i nang du rgyu bar bgyid/_lha'i nang du rgyu bar bgyid de/#“Lord, it is my custom to wander from time to time among the hell beings, to wander among the anguished spirits, to wander among the animals, to wander among the humans, and to wander among the gods.$
rang gi sgor mo'i grangs ka brtsi gi 'dug yod tshad la sems khral byed kyi yod pa red/_de nas bu gzhan pa des ni do 'dren rlangs 'khor gyi skor dang /_de las gzhan pa khong gis gang zhig shes pa de'i skor la kha brda byas na 'dod pa red/ nga tshos tog tsam ring khong gi rjes ded pa yin/ je dzi rol dbyangs kyis khyab pa'i a me ri kha'i skya rengs shar skabs thang chad pa'i ngo gdong 'di tshang ma ni bar snang na yod pa'i lha'i me tog red/ nga tsho gnyid khug dgos yod/_g+ha la Thi ya Dan khel gyi khang pa la re ba med/ Din gyis lam kha gsum pa'i mgron khang zhig na rang gi pha dang mnyam du bsdad yod pa'i lcags lam gyi 'gag sdom las ka ba ming la ar ne si Thi b+har kha zer ba zhig shes kyi 'dug thog mar Din dang khong tsho'i bar 'brel ba yag po yod 'dug na'ang /$Counting his money and worried about everything, and all that other boy wants to do is talk about trucks and things he knows.” We followed them awhile. Holy flowers floating in the air, were all these tired faces in the dawn of Jazz America. We had to sleep; Galatea Dunkel’s was out of the question. Dean knew a railroad brakeman called Ernest Burke who lived with his father in a hotel room on Third Street.
rang gi sgor mo'i grangs ka brtsi gi 'dug yod tshad la sems khral byed kyi yod pa red/_de nas bu gzhan pa des ni do 'dren rlangs 'khor gyi skor dang /_de las gzhan pa khong gis gang zhig shes pa de'i skor la kha brda byas na 'dod pa red/#Counting his money and worried about everything, and all that other boy wants to do is talk about trucks and things he knows.”$nga tshos tog tsam ring khong gi rjes ded pa yin/#We followed them awhile.$je dzi rol dbyangs kyis khyab pa'i a me ri kha'i skya rengs shar skabs thang chad pa'i ngo gdong 'di tshang ma ni bar snang na yod pa'i lha'i me tog red/#Holy flowers floating in the air, were all these tired faces in the dawn of Jazz America.$nga tsho gnyid khug dgos yod/_g+ha la Thi ya Dan khel gyi khang pa la re ba med/#We had to sleep; Galatea Dunkel’s was out of the question.$Din gyis lam kha gsum pa'i mgron khang zhig na rang gi pha dang mnyam du bsdad yod pa'i lcags lam gyi 'gag sdom las ka ba ming la ar ne si Thi b+har kha zer ba zhig shes kyi 'dug thog mar Din dang khong tsho'i bar 'brel ba yag po yod 'dug na'ang /#Dean knew a railroad brakeman called Ernest Burke who lived with his father in a hotel room on Third Street.$
'jig rten bdun po zhabs kyis mnan telus pa med par 'gugs par nus ma/_/ phyag 'tshal brgya byin me lha tshangs pa/_/rlung lha sna tshogs dbang phyug mchod ma/_/ 'byung po ro langs dri za rnams dang /_/gnod sbyin tshogs kyis mdun nas bstod ma/_/ phyag 'tshal trad ces bya dang phaT kyis/_/pha rol 'khrul 'khor rab tu 'joms ma/_/ g.yas bskum g.yon brkyang zhabs kyis mnan teme 'bar 'khrugs pa shin tu 'bar ma/_/ phyag 'tshal tu re 'jigs pa chen mo/_/bdud kyi dpa' bo rnam par 'joms ma/_/ chu skyes zhal ni khro gnyer ldan mdzad/_/dgra bo thams cad ma lus gsod ma/_/ phyag 'tshal dkon mchog gsum mtshon phyag rgya'i/_/sor mos thugs kar rnam par brgyan ma/_/ ma lus phyogs kyi 'khor los brgyan pa'i/_/rang gi 'od kyi tshogs rnams 'khrug ma/_/ phyag 'tshal rab tu dga' ba brjid pa'i/_/dbu rgyan 'od kyi phreng ba spel ma/_/$You trample the seven worlds underfoot, And possess the strength to summon all. Homage to you, praised by Śakra, Agni, Brahmā, maruts, and Śiva. The hosts of bhūtas, vetālas, gandharvas, And yakṣas pay tribute to you. Homage to you, who with traṭ and phaṭ Crush the magical devices of other traditions. With your right leg bent and your left leg extended, You shine amid flames blazing wildly. Homage to Turā, the fearsome lady, Destroyer of the most powerful demons. With your lotus face and stern frown, You are the slayer of each and every foe! Homage to you, whose fingers grace your heart, Displaying the mudrā of the Three Jewels. Graced by wheels in all directions, Your natural radiance overwhelms all. Homage to you, supremely joyous, Your splendorous crown spreading garlands of light.
'jig rten bdun po zhabs kyis mnan telus pa med par 'gugs par nus ma/_/#You trample the seven worlds underfoot, And possess the strength to summon all.$phyag 'tshal brgya byin me lha tshangs pa/_/rlung lha sna tshogs dbang phyug mchod ma/_/#Homage to you, praised by Śakra, Agni, Brahmā, maruts, and Śiva.$'byung po ro langs dri za rnams dang /_/gnod sbyin tshogs kyis mdun nas bstod ma/_/#The hosts of bhūtas, vetālas, gandharvas, And yakṣas pay tribute to you.$phyag 'tshal trad ces bya dang phaT kyis/_/pha rol 'khrul 'khor rab tu 'joms ma/_/#Homage to you, who with traṭ and phaṭ Crush the magical devices of other traditions.$g.yas bskum g.yon brkyang zhabs kyis mnan teme 'bar 'khrugs pa shin tu 'bar ma/_/#With your right leg bent and your left leg extended, You shine amid flames blazing wildly.$phyag 'tshal tu re 'jigs pa chen mo/_/bdud kyi dpa' bo rnam par 'joms ma/_/#Homage to Turā, the fearsome lady, Destroyer of the most powerful demons.$chu skyes zhal ni khro gnyer ldan mdzad/_/dgra bo thams cad ma lus gsod ma/_/#With your lotus face and stern frown, You are the slayer of each and every foe!$phyag 'tshal dkon mchog gsum mtshon phyag rgya'i/_/sor mos thugs kar rnam par brgyan ma/_/#Homage to you, whose fingers grace your heart, Displaying the mudrā of the Three Jewels.$ma lus phyogs kyi 'khor los brgyan pa'i/_/rang gi 'od kyi tshogs rnams 'khrug ma/_/#Graced by wheels in all directions, Your natural radiance overwhelms all.$phyag 'tshal rab tu dga' ba brjid pa'i/_/dbu rgyan 'od kyi phreng ba spel ma/_/#Homage to you, supremely joyous, Your splendorous crown spreading garlands of light.$
byang chub sems dpa' sems dpa' chen po 'phags pa byams pa la sogs pa byang chub sems dpa' du ma dang /_gnas brtan shA ri'i bu dang /_maud gal gyi bu la sogs pa nyan thos chen po stong nyis brgya lnga bcu dang /_tshangs pa dang /_brgya byin la sogs pa lha du ma dang /_lha'i rgyal po rnam thos kyi bu la sogs pa 'jig rten skyong ba du ma dang /_klu'i rgyal po chen po du ma dang /_gnod sbyin mthu chen po mang po dang /_dri za'i rgyal po gtsug phud lnga pa la sogs pa dri za mang po dang /_mi'am ci'i rgyal po yid 'ong la sogs pa mi'am ci du ma dang /_rgyal po gzugs can snying po la sogs pa 'dzam bu'i gling gi mi'i rgyal po mang po'i 'khor du ma dang thabs cig tu bzhugs so/_/$??ammmmity artha&.16 AS 42, i f . (p&smge preserved in manuscript): . , . p ~ ~ ~ & @ ~ t y a .v&st&m?pp i ~ ~ j ~ b ~ u wpOdEgm He was there together with a great retinue of many bodhisattvas, such as the bodhisattva great being noble Maitreya; one thousand two hundred and fifty great hearers, such as the elders Śāriputra and Maudgalyāyana; many gods such as Brahmā and Śakra; many world protectors such as the divine king Vaiśravaṇa; many great nāga kings; many mighty yakṣas; many gandharvas, such as the gandharva king Pañcaśikha; many kinnaras such as the kinnara king Delightful; and many human kings of the Jambudvīpa continent, such as King Bimbisāra.
byang chub sems dpa' sems dpa' chen po 'phags pa byams pa la sogs pa byang chub sems dpa' du ma dang /_gnas brtan shA ri'i bu dang /_maud gal gyi bu la sogs pa nyan thos chen po stong nyis brgya lnga bcu dang /_tshangs pa dang /_brgya byin la sogs pa lha du ma dang /_lha'i rgyal po rnam thos kyi bu la sogs pa 'jig rten skyong ba du ma dang /_klu'i rgyal po chen po du ma dang /_gnod sbyin mthu chen po mang po dang /_dri za'i rgyal po gtsug phud lnga pa la sogs pa dri za mang po dang /_mi'am ci'i rgyal po yid 'ong la sogs pa mi'am ci du ma dang /_rgyal po gzugs can snying po la sogs pa 'dzam bu'i gling gi mi'i rgyal po mang po'i 'khor du ma dang thabs cig tu bzhugs so/_/#He was there together with a great retinue of many bodhisattvas, such as the bodhisattva great being noble Maitreya; one thousand two hundred and fifty great hearers, such as the elders Śāriputra and Maudgalyāyana; many gods such as Brahmā and Śakra; many world protectors such as the divine king Vaiśravaṇa; many great nāga kings; many mighty yakṣas; many gandharvas, such as the gandharva king Pañcaśikha; many kinnaras such as the kinnara king Delightful; and many human kings of the Jambudvīpa continent, such as King Bimbisāra.$
kho tsho mnyam du bud med dang /_phru gu_rgas 'khogs bcas yod/_gang lags she na/_de'i tshe khong tsho'i khyim tshang gi gnas stangs ni bzod sgom bral bar gyur yod/ khams khul shar phyogs kyi bod mi tsho'i mde'u mang che ba rdzogs zin pas da cha dgra rgol byed par mtshon cha gri gcig por brten dgos/ de las kyang stabs ma legs pa zhig la/_kho tsho slebs nas yun ring ma 'gor bar gnam thog nyul zhib pas do snang byung ste/_glo bur du rgya'i rkang dmag gis mtha' nas rim pa gsum bskor ba red/ bod mi tshos dmag 'thab byed pa de re ba bral ba zhig ste/ kho tshor rang nyid srung skyob byed dgos pa ma zad/_nang mi mnyam du yod pas kho tsho srung skyob byed dgos pa dang / yun ring zas bcud 'dang nges med pa dang / gzugs po thang chad par gyur pas g.yul sa de'i rnam pa ni dngangs 'tshab dang /$Many women, children, and elderly Tibetans were with the men, for the situation by that time had become unbearable in their homes. Most of the Tibetans from eastern Kham had run out of ammunition and had only their swords with which to fight. Unfortunately, they were spotted by air surveillance and, shortly after they arrived, surrounded by three rounds of Chinese infantry. to understand tasya as standing for the practitioner, but I would prefer to take it as an objegenitive referring to the iidhimak$ika manaskiiral:z at the end of the preceding sentence, as inTibetan (YBht wi 20 1 a2f: de kun tu bsten . . . pa 'i rgyus . . . lam skye bar 'gyur zhing ) and the Chiversion (YBhc 466b22-24: �p Jl;tJi9jm�{� � 1§l � §1 {� 1§l � lZSI �U� fi :fJJ 1:. !m ll!ff t JHifsj ill ; forsyntactical analysis of this sentence see DELEANU 2006: II 4 1 8 n. 76) as well as in the parall 'HsienY 5 1 5a12f (§1{�1§lJl;tli9iW6� !m o o .ill , probably corresponding, in spite of the transitive v The men fighting there were desperate. They had not only themselves but their families to protect. They were undernourished and exhausted. The battlefield was a scene of panic and desperation.
kho tsho mnyam du bud med dang /_phru gu_rgas 'khogs bcas yod/_gang lags she na/_de'i tshe khong tsho'i khyim tshang gi gnas stangs ni bzod sgom bral bar gyur yod/#Many women, children, and elderly Tibetans were with the men, for the situation by that time had become unbearable in their homes.$khams khul shar phyogs kyi bod mi tsho'i mde'u mang che ba rdzogs zin pas da cha dgra rgol byed par mtshon cha gri gcig por brten dgos/#Most of the Tibetans from eastern Kham had run out of ammunition and had only their swords with which to fight.$de las kyang stabs ma legs pa zhig la/_kho tsho slebs nas yun ring ma 'gor bar gnam thog nyul zhib pas do snang byung ste/_glo bur du rgya'i rkang dmag gis mtha' nas rim pa gsum bskor ba red/#Unfortunately, they were spotted by air surveillance and, shortly after they arrived, surrounded by three rounds of Chinese infantry.$bod mi tshos dmag 'thab byed pa de re ba bral ba zhig ste/#The men fighting there were desperate.$kho tshor rang nyid srung skyob byed dgos pa ma zad/_nang mi mnyam du yod pas kho tsho srung skyob byed dgos pa dang /#They had not only themselves but their families to protect.$yun ring zas bcud 'dang nges med pa dang /#They were undernourished and exhausted.$gzugs po thang chad par gyur pas g.yul sa de'i rnam pa ni dngangs 'tshab dang /#The battlefield was a scene of panic and desperation.$
sha ra dwa ti'i bu 'di lta ste/_dper na gang nyi ma'i dkyil 'khor la bar chad bya ba'i phyir 'jug pa de ni/_sha ra dwa ti'i bu sems can gang dag gling bzhi na gnas pa de dag gi snang ba chen po mi snang bar bya ba'i phyir 'jug pa de lta bur rig par bya ba yin no/_/$des Partiz. Präs. das Relikt einer früheren Fassung. Auchin Päda b findet sich in Prät. Mü. Endstr. 6 das Partiz.Präs. Aik~ata~1153 (Rcz. 1 [u. Tib. Uv.?]: sil:~at/l).Priit. Mü. Endstr. 10 c-d " ... viAodhya närägayen ... " enthält imVergleich zu Tib. Uv. VII, 12 c-d ( ... rnam sbyans na I at the moment o f conception: 60.3at the moment of dying: fns. 332; 3 3 3i n nirodhasamapatti: 42.2 ( + fn. 1 9 1 ) ; 45 ; cf.63.2 I fn. 3 5 1mantrisrotriya: 357.5manyana: 452. 1 ; 566 1 fn. 2073mararzacitta (mind at the moment of dying):1 9 1 .3 1 fn. 1 065marga: fn. 2359 (klesapraharzaya) “Śāradvatī­putra, in the same vein, just as one should understand that any being who sets out to interfere with the orb of the sun, Śāradvatī­putra, sets out to eclipse the great illumination for all beings present throughout the four continents,
sha ra dwa ti'i bu 'di lta ste/_dper na gang nyi ma'i dkyil 'khor la bar chad bya ba'i phyir 'jug pa de ni/_sha ra dwa ti'i bu sems can gang dag gling bzhi na gnas pa de dag gi snang ba chen po mi snang bar bya ba'i phyir 'jug pa de lta bur rig par bya ba yin no/_/#“Śāradvatī­putra, in the same vein, just as one should understand that any being who sets out to interfere with the orb of the sun, Śāradvatī­putra, sets out to eclipse the great illumination for all beings present throughout the four continents,$
[!]de bzhin las 'di sna tshogs su/_/de nyid sangs rgyas gzigs pa yi/_/thugs rje can gyis gsungs pa'o/_/ [!]de las zlos pa spang bya ba/_/nag dang 'dres pa'i las nyid do/_/ [!]dge byed dkar po bsten par bya/_/ [!]dge ba'i las kyi 'bras bu 'byung /_/ [!]srog gcod pas ni zlos pa dag_/ [!]yang dang yang du dmyal bar 'gro/_/ [!]de bzhin de las log pa'i chos/_/'tshe med las ni dam pa yin/_/ [!]dge ba'i blos ni sngags rnams dang /_/de bzhin mtho ris thar pa 'grub/_/ [!]legs byas las kyis thob pa yin/_/ [!]'gal ba'i las kyis 'gal bar gsungs/_/ [!]ji ltar chos dang chos min gsungs/_/ [!]thams cad mkhyen nyid spyod pa yin/_/ [!]zlos pa grub par 'dod pa yis/_/dge ba'i las ni brtsam par bya/_/$This is why such a variety of rites Have been taught by those who know reality. {27.74} “The reciter should avoid Black or mixed rites (karma), But rely on the auspicious white ones, The owner who is indifferent to his property and does not complain about trespasses on his property, cannot, get hack by law-suit that property, on the expiry of the above period.’ Which will bring the karmic results of good karma (activities). {27.75} “Through destroying life, The reciter will end up in hell again and again. Desisting from it, which is the practice of ahiṃsā, Is the supreme activity (karma). {27.76} “Mastering the mantras Leads to paradise and happy rebirths, Which are obtained through skillful rites (meritorious karma) beings as established by the Chinese monk Chu-hung (1535-1615) (Kenneth Ch'en,Buddhism in China, Princeton, 1964, p. 436).56LAMBERT SCHMITHAUSEN & MUDAGAMUWE MAITHRIMURTHI(upakkama) involved. Against this, Tibetan Buddhists think that if killing is inevitable for the sake of food, killing one big animal is preferable to killing several smaller ones. 40 This would make sense if therewere no considerable hierarchy among animals, at least from the soterio10gical point of view, but it may as well have something to do withthe fact that a large portion of Tibetan Buddhists had to make their living by breeding cattle. Finally, Gombrich 41 mentions the view of a contemporary Ceylonese monk who derived gravity exclusively from intention: "It is equally bad to kill an elephant or art ant, .,. if the intention And blocked by the rites (karma) that are (is) their (its) opposite. {27.77} “I have explained Dharma and non-Dharma, Differentiated ( viceṣṭita ) based on omniscient knowledge. If the reciter desires accomplishment, He should always perform virtuous rites (create good karma). {27.78}
[!]de bzhin las 'di sna tshogs su/_/de nyid sangs rgyas gzigs pa yi/_/thugs rje can gyis gsungs pa'o/_/#This is why such a variety of rites Have been taught by those who know reality. {27.74}$[!]de las zlos pa spang bya ba/_/nag dang 'dres pa'i las nyid do/_/#“The reciter should avoid Black or mixed rites (karma),$[!]dge byed dkar po bsten par bya/_/#But rely on the auspicious white ones,$[!]dge ba'i las kyi 'bras bu 'byung /_/#Which will bring the karmic results of good karma (activities). {27.75}$[!]srog gcod pas ni zlos pa dag_/#“Through destroying life,$[!]yang dang yang du dmyal bar 'gro/_/#The reciter will end up in hell again and again.$[!]de bzhin de las log pa'i chos/_/'tshe med las ni dam pa yin/_/#Desisting from it, which is the practice of ahiṃsā, Is the supreme activity (karma). {27.76}$[!]dge ba'i blos ni sngags rnams dang /_/de bzhin mtho ris thar pa 'grub/_/#“Mastering the mantras Leads to paradise and happy rebirths,$[!]legs byas las kyis thob pa yin/_/#Which are obtained through skillful rites (meritorious karma)$[!]'gal ba'i las kyis 'gal bar gsungs/_/#And blocked by the rites (karma) that are (is) their (its) opposite. {27.77}$[!]ji ltar chos dang chos min gsungs/_/#“I have explained Dharma and non-Dharma,$[!]thams cad mkhyen nyid spyod pa yin/_/#Differentiated ( viceṣṭita ) based on omniscient knowledge.$[!]zlos pa grub par 'dod pa yis/_/dge ba'i las ni brtsam par bya/_/#If the reciter desires accomplishment, He should always perform virtuous rites (create good karma). {27.78}$
rje sgam po pas/_rnam rtog gcig nas gcig 'gro ba//_de la 'chi rgyu ga la yod// chos sku rnam par dag pa la//_de la 'chi rgyu ga la yod// 'ja' tshon ri mo yal ba la//_de la 'chi rgyu ga la yod// sems la skye 'chi med pa la// de la 'chi rgyu ga la yod//_ces sogs gsungs pa'i don te/_gal te tshe 'dir lam khyer la goms pa chung bas dbyings rig dbyer med kyi ngang du sangs rgya ma nus kyang / bar do dang skye srid du nying mtshams sbyor ba la/_sngar gyi lam khyer ci rigs pa sa rang dbang thob pa'am/ tha ma'ang rten 'brel gyi stobs kyis phyi ma las 'phro zin par bshad de/ dus tshod 'di ni skye 'gro sems can thams cad la yong nges pa yin la/_'di ni rang rang la nam yong cha med pas/$Lord Gampopa said: Thought moves from one to the other: Where is dying there? In perfect dharmakaya, Where is dying there? śrīmadyogarājācāryakṛtavivṛtyupetaḥ |cidghano'pi jaganmūrtyā śyāno yaḥ sa jayatyajaḥ |svātmapracchādanakrīḍāvidagdhaḥ parameśvaraḥ || 1 ||yo'yaṃ vyadhāyi guruṇā yuktyā paramārthasārasaṃkṣepaḥ |vivṛtiṃ karomi laghvīmasminvidvajjanārthito yogaḥ || 2 || ~ 'lf; :~.-~ ;-~ :-:; s~f;\ jv~; ~~· ~· In fading rainbow drawings, Where is dying there? In birthless and deathless mind, Where is dying there? 0• nayoranyatra P3; • nanvayoktyātra RN 13.36 vikhyātā ] RNP1 P3 ; vikhyātā: P2P1P3 ; vidhi° RNP 2 13.37 kalā ] P1P3 ; • kāla RNP2 As has been taught, it may be that you are not very accustomed to using death as the path, and hence you are unable to awaken to buddhahood within the state of indivisible awareness and space. Yet during the bardo or at the time of conception in rebirth, because death was previously used as the path in any appropriate way, you will be in control. Otherwise, at the very least through the strength of the interdependent connection, the karmic result will be completed in the next life. This moment of death definitely happens to all sentient beings, and there is no telling when it will come to you, so look for this trustworthy escape.
rje sgam po pas/_rnam rtog gcig nas gcig 'gro ba//_de la 'chi rgyu ga la yod//#Lord Gampopa said: Thought moves from one to the other: Where is dying there?$chos sku rnam par dag pa la//_de la 'chi rgyu ga la yod//#In perfect dharmakaya, Where is dying there?$'ja' tshon ri mo yal ba la//_de la 'chi rgyu ga la yod//#In fading rainbow drawings, Where is dying there?$sems la skye 'chi med pa la//#In birthless and deathless mind, Where is dying there?$de la 'chi rgyu ga la yod//_ces sogs gsungs pa'i don te/_gal te tshe 'dir lam khyer la goms pa chung bas dbyings rig dbyer med kyi ngang du sangs rgya ma nus kyang /#As has been taught, it may be that you are not very accustomed to using death as the path, and hence you are unable to awaken to buddhahood within the state of indivisible awareness and space.$bar do dang skye srid du nying mtshams sbyor ba la/_sngar gyi lam khyer ci rigs pa sa rang dbang thob pa'am/#Yet during the bardo or at the time of conception in rebirth, because death was previously used as the path in any appropriate way, you will be in control.$tha ma'ang rten 'brel gyi stobs kyis phyi ma las 'phro zin par bshad de/#Otherwise, at the very least through the strength of the interdependent connection, the karmic result will be completed in the next life.$dus tshod 'di ni skye 'gro sems can thams cad la yong nges pa yin la/_'di ni rang rang la nam yong cha med pas/#This moment of death definitely happens to all sentient beings, and there is no telling when it will come to you, so look for this trustworthy escape.$
rgyal ba'i rigs ni rgyal rigs 'od kyi tshad/_/dpag tshad drug cu yab ni blo bzangs yin/_/rtogs byed ma zhes bya ba rgyal ba'i yum/_/ sras po rtogs ldan rtogs chen rim gro pa/_/ rtogs sbyin zhes ni bya ba mkhas pa ste/_/ rtogs pa rnam par lta ba rdzu 'phrul can/_/ 'dus pa lan grangs nyi shu kun la yang /_/thar dang lam ma 'khrul la dga' ba po/_/bye ba phrag ni nyi shu gnyis gnyis yod/_/ mi tshe lo grangs nyi khri bzhi stong yin/_/ 'gro la phan phyir dam pa'i chos dag kyang /_/lo grangs brgyad khri'i bar du gnas par 'gyur/_/ rgyal ba'i sku gdung mchod rten gcig yin te/_/dpag tshad dgu pa rin chen rgyal mtshan brgyan/_/$The family of this victor will be kṣatriya, And his light will extend sixty leagues. “Excellent Mind will be his father, and Causing Realization will be this victor’s mother. Endowed with Realization will be his son and Great Realization his attendant. Giver of Realization will be the one of intelligence And Beholding Realization the one of miracles. “There will be twenty consecutive congregations, Each of them gathering two hundred twenty million Joyous ones free from delusion regarding liberation and the path. The lifespan of humans will be twenty-four thousand years, “And for the benefit of beings the sacred Dharma Will remain for eighty thousand years. This verse is quoted in Mitākṣarā (3.266);—in Parāśaramādhava (Prāyaścitta, p.73);—and in Prāyaścittaviveka (pp.215 and 534).(verses 11.126-130)See Comparative notes for Verse 11.126.According to Medhātithi and Rāghavānanda this verse only reiterates what has been prescribed in verse 126, all the details of which are meant to be observed in the present connection;—but according to Govindarāja and Kullūka, the special details, of carrying the skull and so forth, which are not expressly mentioned here, are not meant here.This verse is quoted in Parāśaramādhava (Prāyaścitta, p.128);—and in Prāyaścittaviveka (pp. The relics of this victor will reside in a single stūpa Nine leagues large and adorned with jewels.
rgyal ba'i rigs ni rgyal rigs 'od kyi tshad/_/dpag tshad drug cu yab ni blo bzangs yin/_/rtogs byed ma zhes bya ba rgyal ba'i yum/_/#The family of this victor will be kṣatriya, And his light will extend sixty leagues. “Excellent Mind will be his father, and Causing Realization will be this victor’s mother.$sras po rtogs ldan rtogs chen rim gro pa/_/#Endowed with Realization will be his son and Great Realization his attendant.$rtogs sbyin zhes ni bya ba mkhas pa ste/_/#Giver of Realization will be the one of intelligence$rtogs pa rnam par lta ba rdzu 'phrul can/_/#And Beholding Realization the one of miracles.$'dus pa lan grangs nyi shu kun la yang /_/thar dang lam ma 'khrul la dga' ba po/_/bye ba phrag ni nyi shu gnyis gnyis yod/_/#“There will be twenty consecutive congregations, Each of them gathering two hundred twenty million Joyous ones free from delusion regarding liberation and the path.$mi tshe lo grangs nyi khri bzhi stong yin/_/#The lifespan of humans will be twenty-four thousand years,$'gro la phan phyir dam pa'i chos dag kyang /_/lo grangs brgyad khri'i bar du gnas par 'gyur/_/#“And for the benefit of beings the sacred Dharma Will remain for eighty thousand years.$rgyal ba'i sku gdung mchod rten gcig yin te/_/dpag tshad dgu pa rin chen rgyal mtshan brgyan/_/#The relics of this victor will reside in a single stūpa Nine leagues large and adorned with jewels.$
yum ni dbang sgyur ma zhes bya'o/_/ sras ni 'od gsal zhes bya'o/_/ rim gro pa ni 'jam pa'i dbyangs zhes bya'o/_/ shes rab can rnams kyi mchog ni shes rab phung po zhes bya'o/_/ rdzu 'phrul can rnams kyi mchog ni mchog gi blo gros zhes bya'o/_/ nyan thos 'dus pa ni lan bcu ste/_thams cad la yang ther 'bum phrag gsum gsum mo/_/ sku tshe'i tshad ni lo bye ba'o/_/ dam pa'i chos ni lo bdun stong gi bar du gnas so/_/ sku gdung ni ril po gcig tu 'dug go/_/ mchod rten yang gcig tu zad do/_/ de bzhin gshegs pa tsam pa ka skye ba'i yul ni spos ldan zhes bya'o/_/ rigs ni bram ze'o/_/ 'od ni dpag tshad drug cu'o/_/ yab ni bsod nams 'od ces bya'o/_/ yum ni mthong na yid 'ong zhes bya'o/_/ sras ni seng ge'i lta stangs zhes bya'o/_/ rim gro pa ni glang po che'i lta stangs zhes bya'o/_/ shes rab can rnams kyi mchog ni rgyal mchog ces bya'o/_/ rdzu 'phrul can rnams kyi mchog ni bsod nams rgyal zhes bya'o/_/$selbst er sie nicht gleichzeitig, sondern nur im zeitlichen Nacheinanderaktualisieren kann. Hierzu bemerkt eine andere Stelle des gleichen Textes, daß der Buddha das große Mitleid häufig, die große Untangiertheitaber nur selten akt~alisiere.~Lambert Schmithausen1. Das Mitleid als Motiv für die Buddhaschaft als HeilszielI Controller will be his mother. and Buddha images wa frequent in Soulheasl Asia in view of lheirlegilimizing, prolecling and invigoraling power (ep. EneB ILI :57 and 58:Tambiah 1976:43f; 80; 85; 121; Terwiel 1994:11; 31.). Luminosity will be his son. Gentle Melody will be his attendant. Aggregate of Insight will be foremost in terms of insight. Supreme Intelligence will be foremost in terms of miraculous abilities. There will be ten consecutive congregations of hearers, each of them gathering three billion. The extent of his lifespan will be ten million years. 349The usual response of the Bhedābhedavādins to such an objection is situated in the realm His sacred Dharma will remain for seven thousand years. His relics will remain in a single collection. There will also only be one stūpa. “The thus-gone Campaka will be born in a place called Endowed with Incense. Jayadratha's Haracaritacintāmaṇi XII 2–34, and RT, vol. II: 411).1444 These verses, called puspikāśloka, precede the colophon to the commentary. His family will be brahmin. His light will extend sixty leagues. Light of Merit will be his father. Delightful to See will be his mother. Lion Gaze will be his son. Elephant Gaze will be his attendant. Supreme King will be foremost in terms of insight. Victorious Merit will be foremost in terms of miraculous abilities.
yum ni dbang sgyur ma zhes bya'o/_/#Controller will be his mother.$sras ni 'od gsal zhes bya'o/_/#Luminosity will be his son.$rim gro pa ni 'jam pa'i dbyangs zhes bya'o/_/#Gentle Melody will be his attendant.$shes rab can rnams kyi mchog ni shes rab phung po zhes bya'o/_/#Aggregate of Insight will be foremost in terms of insight.$rdzu 'phrul can rnams kyi mchog ni mchog gi blo gros zhes bya'o/_/#Supreme Intelligence will be foremost in terms of miraculous abilities.$nyan thos 'dus pa ni lan bcu ste/_thams cad la yang ther 'bum phrag gsum gsum mo/_/#There will be ten consecutive congregations of hearers, each of them gathering three billion.$sku tshe'i tshad ni lo bye ba'o/_/#The extent of his lifespan will be ten million years.$dam pa'i chos ni lo bdun stong gi bar du gnas so/_/#His sacred Dharma will remain for seven thousand years.$sku gdung ni ril po gcig tu 'dug go/_/#His relics will remain in a single collection.$mchod rten yang gcig tu zad do/_/#There will also only be one stūpa.$de bzhin gshegs pa tsam pa ka skye ba'i yul ni spos ldan zhes bya'o/_/#“The thus-gone Campaka will be born in a place called Endowed with Incense.$rigs ni bram ze'o/_/#His family will be brahmin.$'od ni dpag tshad drug cu'o/_/#His light will extend sixty leagues.$yab ni bsod nams 'od ces bya'o/_/#Light of Merit will be his father.$yum ni mthong na yid 'ong zhes bya'o/_/#Delightful to See will be his mother.$sras ni seng ge'i lta stangs zhes bya'o/_/#Lion Gaze will be his son.$rim gro pa ni glang po che'i lta stangs zhes bya'o/_/#Elephant Gaze will be his attendant.$shes rab can rnams kyi mchog ni rgyal mchog ces bya'o/_/#Supreme King will be foremost in terms of insight.$rdzu 'phrul can rnams kyi mchog ni bsod nams rgyal zhes bya'o/_/#Victorious Merit will be foremost in terms of miraculous abilities.$
chu tshod gsum gyi ring la dmag 'thab byas shing phyogs gnyis ka la shi rmas tshabs chen phog mtha' ma der nyin gung tsam la rgya mi'i Tan 'khor rnams srang lam du tshur slebs/ de jo khang la slebs skabs mu mthud nas yong / sgo chen bcag nas song /_mi bsad pa'i ro rnams btsir nas song zhing / nang gi khyams rwa'i nang skad sgra chen po zhig dang bcas 'gro mtshams bzhag sngon dpag byas pa'i mjug sdom ste/_da ni dus tshod snga phyi ma gtogs bcings 'grol dmag la rgyal kha thob rgyu red la/_jo bo rin po che'i sgo 'gram du de ni da cha thabs sdug gi dngos yod gnas tshul zhig tu gyur/ bod kyi gtor bcom gyi las 'gul de grub song / 'di'i mjug tu rgya mis btson 'jug byas pa'i bod mi'i grangs 'bor ni khri phrag dang khri phrag red/$For three hours the battle raged, the losses on both sides appalling. Finally, around noon, a Chinese tank rumbled down the street. When it reached the Jokhang, it kept going. Pāraskara-Gṛhyasūtra, 1.17.19-5.1.—‘The rite of Going Out during the fourth month, and the feeding on grains during the sixth month.’ It tore through the main gate, crunched over fallen bodies, and came to a screeching halt in the inner courtyard. The foregone conclusion—that it was only a matter of time before the PLA would prevail—had now become a smoldering reality at the doorstep of Jowo Rinpoche. The violation of Tibet was complete. In the aftermath, the number of Tibetans imprisoned by the Chinese was in the tens of thousands.
chu tshod gsum gyi ring la dmag 'thab byas shing phyogs gnyis ka la shi rmas tshabs chen phog mtha' ma der nyin gung tsam la rgya mi'i Tan 'khor rnams srang lam du tshur slebs/#For three hours the battle raged, the losses on both sides appalling. Finally, around noon, a Chinese tank rumbled down the street.$de jo khang la slebs skabs mu mthud nas yong /#When it reached the Jokhang, it kept going.$sgo chen bcag nas song /_mi bsad pa'i ro rnams btsir nas song zhing /#It tore through the main gate, crunched over fallen bodies, and came to a screeching halt in the inner courtyard.$nang gi khyams rwa'i nang skad sgra chen po zhig dang bcas 'gro mtshams bzhag sngon dpag byas pa'i mjug sdom ste/_da ni dus tshod snga phyi ma gtogs bcings 'grol dmag la rgyal kha thob rgyu red la/_jo bo rin po che'i sgo 'gram du de ni da cha thabs sdug gi dngos yod gnas tshul zhig tu gyur/#The foregone conclusion—that it was only a matter of time before the PLA would prevail—had now become a smoldering reality at the doorstep of Jowo Rinpoche.$bod kyi gtor bcom gyi las 'gul de grub song /#The violation of Tibet was complete.$'di'i mjug tu rgya mis btson 'jug byas pa'i bod mi'i grangs 'bor ni khri phrag dang khri phrag red/#In the aftermath, the number of Tibetans imprisoned by the Chinese was in the tens of thousands.$
khong gi las ka'i gyon pa rdzor po rnams ni ha cang 'phrod po'i ngang nas khong gi lus la 'byar 'dug la/_de las lhag pa'i 'phrod po zhig tshem bu ba zhig las nyo rgyu'ang med pa 'dra/_de ni rang byung dga' snang gi rang byung tshem bu ba zer ba de kho na las byung ba dang /$His dirty workclothes clung to him so gracefully, as though you couldn’t buy a better fit from a custom tailor but only earn it from the Natural Tailor of Natural Joy, as Dean had, in his stresses.
khong gi las ka'i gyon pa rdzor po rnams ni ha cang 'phrod po'i ngang nas khong gi lus la 'byar 'dug la/_de las lhag pa'i 'phrod po zhig tshem bu ba zhig las nyo rgyu'ang med pa 'dra/_de ni rang byung dga' snang gi rang byung tshem bu ba zer ba de kho na las byung ba dang /#His dirty workclothes clung to him so gracefully, as though you couldn’t buy a better fit from a custom tailor but only earn it from the Natural Tailor of Natural Joy, as Dean had, in his stresses.$
yang de las ldangs te 'gag pa'i phyir skye 'gag yod kyang de bem shes gang yang min pa'i chos yin pas ldan min 'du byed du bzhag go/ de bzhin du snyoms 'jug des 'phangs nas 'du shes med pa'i lha rnams kyi nang du skyes pa 'du shes med pa pa dang / 'gog pa'i snyoms 'jug ni srid rtse'i sems las gyen du bskyod de bdag med pa dang zhi gnas kyi 'du shes sngon du btang bas sems byung brtan pa min pa rnams dang brtan pa las kha cig ste/_nyon yid kyis bsdus pa rnams khegs pa'o// 'di gsum ldan min 'du byed du 'jog pa'i skabs na ji srid sems sems byung 'gog pa'i nus pa de la go dgos so//$Thus, he who knows that the Great Lord is his own Self, replete in ev-ery respect, in accordance with the qualifications that have been detailed Since it will again cease when emerging from that serenity, it has an arising and a ceasing, yet it is a quality which is neither mind nor matter and is therefore defined as a nonconcurrent formation. In this way, having been impelled by this serenity, one is born among the perceptionless gods. That is called nonperception. The serenity of cessation is, preceded by the perception of non self and calm abiding, to move upward from the state of mind of the summit of existence. Therefore it involves the blocking of all inconstant mental states and, among the constant ones, all that consists of disturbed mental cognition. When defining these three as being nonconcurrent formations it should be understood that they have the power to endure as long as mind and mental states have ceased.
yang de las ldangs te 'gag pa'i phyir skye 'gag yod kyang de bem shes gang yang min pa'i chos yin pas ldan min 'du byed du bzhag go/#Since it will again cease when emerging from that serenity, it has an arising and a ceasing, yet it is a quality which is neither mind nor matter and is therefore defined as a nonconcurrent formation.$de bzhin du snyoms 'jug des 'phangs nas 'du shes med pa'i lha rnams kyi nang du skyes pa 'du shes med pa pa dang /#In this way, having been impelled by this serenity, one is born among the perceptionless gods. That is called nonperception.$'gog pa'i snyoms 'jug ni srid rtse'i sems las gyen du bskyod de bdag med pa dang zhi gnas kyi 'du shes sngon du btang bas sems byung brtan pa min pa rnams dang brtan pa las kha cig ste/_nyon yid kyis bsdus pa rnams khegs pa'o//#The serenity of cessation is, preceded by the perception of non self and calm abiding, to move upward from the state of mind of the summit of existence. Therefore it involves the blocking of all inconstant mental states and, among the constant ones, all that consists of disturbed mental cognition.$'di gsum ldan min 'du byed du 'jog pa'i skabs na ji srid sems sems byung 'gog pa'i nus pa de la go dgos so//#When defining these three as being nonconcurrent formations it should be understood that they have the power to endure as long as mind and mental states have ceased.$
ngos nas khong la nyi hong nang gser TaM bed spod kyi gnas tshul snyan seng zhus pas bod 'di gser thon khungs che ba'i yul zhig yin gshis khong gis gser TaM bed spyod bya sgyur thugs thag bcad/ 'on kyang stabs mi legs pa zhig la bod kyi gser TaM rnams gser ljang rdungs las grub pa zhig yin stabs phyi mi 'dod rngam can rnams kyis gser TaM gang mang bsdu rub gyis rgya gar la 'khyer te phyin yod par brten gser TaM gsar bzo dang bed spyod mtshams 'jog bya dgos byung / de'i tshab tu shog dngul bed spyod bya rgyu 'go tshugs/ las 'gul de lta bu'i lalam nam \u0f38gong sa mchog gis bod yul deng rabs can du sgyur thabs la shugs snon mdzad //$I also adviced him that Japan adopted gold standard. He also decided to mint the gold coins because Tibet is a gold producing country. Unfortunately, these coins were of pure gold, and thrifty foreigners bought them up and they were absorbed by India, so that the minting and circulation of gold coins had to be stopped. Instead, paper notes now appeared to take their place. From this field, the modernization of Tibet was pushed by the Dalai Lama.
ngos nas khong la nyi hong nang gser TaM bed spod kyi gnas tshul snyan seng zhus pas bod 'di gser thon khungs che ba'i yul zhig yin gshis khong gis gser TaM bed spyod bya sgyur thugs thag bcad/#I also adviced him that Japan adopted gold standard. He also decided to mint the gold coins because Tibet is a gold producing country.$'on kyang stabs mi legs pa zhig la bod kyi gser TaM rnams gser ljang rdungs las grub pa zhig yin stabs phyi mi 'dod rngam can rnams kyis gser TaM gang mang bsdu rub gyis rgya gar la 'khyer te phyin yod par brten gser TaM gsar bzo dang bed spyod mtshams 'jog bya dgos byung /#Unfortunately, these coins were of pure gold, and thrifty foreigners bought them up and they were absorbed by India, so that the minting and circulation of gold coins had to be stopped.$de'i tshab tu shog dngul bed spyod bya rgyu 'go tshugs/#Instead, paper notes now appeared to take their place.$las 'gul de lta bu'i lalam nam \u0f38gong sa mchog gis bod yul deng rabs can du sgyur thabs la shugs snon mdzad //#From this field, the modernization of Tibet was pushed by the Dalai Lama.$
bdag dang gzhan gyi don la skyo ba med par 'gyur ro/_/ zang zing med par chos ston pa ni byang chub sems dpa' rnams kyi gos kyi rgyan te/ shes rab kyis bdag dang gzhan sgrol bar 'gyur ro/_/ chos sgrub pa ni byang chub sems dpa' rnams kyi gos kyi rgyan te/ nyon mongs pa thams cad spong bar 'gyur ro/_/ kau shi ka rnam grangs 'dis 'di ltar byang chub sems dpa' gang chos kyi rgyan 'di lta bu dag dang ldan pa de nam yang gcer bu ma yin par rig par bya'o/_/ de nas lha'i dbang po brgya byin gyis khye'u de la shin tu dga' ba dang dad pa skyes nas/ bcom ldan 'das la 'di skad ces gsol to/_/ bdag la thugs brtse ba'i slad du bcom ldan 'das kyis ras bcos bu'i zung 'di len du stsal bar gsol/_/ de nas bcom ldan 'das kyis khye'u snang ba bsam gyis mi khyab pa la 'di skad ces bka' stsal to/_/ khye'u ras bcos bu'i zung 'di long la gyon cig_/ de nas khye'u snang ba bsam gyis mi khyab pa bcom ldan 'das ga la ba der dong ste/$for they never lose interest in the welfare of self and other. Teaching Dharma without material interest is the ornamental clothing of bodhisattvas, because insight liberates both self and other. “Accomplishment of Dharma is the ornamental clothing of bodhisattvas, since it removes all mental disturbances. Kauśika, in this way you must see how bodhisattvas who possess ornaments of Dharma like these are never naked.” The lord of gods Śakra was greatly pleased with the child and trusted in him, by Buddhist on his own behalf, since he maintainsthat every existence consists of discrete moments and so, addressing the Bhagavān, he asked, “Out of loving consideration for me, would the Bhagavān please tell him to accept this length of fabric?” The Bhagavān then spoke to the child Inconceivable Radiance, saying, Baijavāpa (Ibid).—‘As soon as the boy is born, before the cutting of the cord, he should be fed with water touched with gold, and also with curd, honey, butter.’Viṣṇudarmottara (Parāśaramādhava, p.440).—‘On the birth of the son, the Śrāddha should be performed before the cutting of the umbilical cord; or after the expiry of the period of impurity.’Vyāsa (Do.)—‘When the man is away from home, or when his wife is in her courses, when he has no materials nor Brāh-niaṇas at hand, lie shall perform the Birth-śrāddha with gold.’ “Child, take this length of fabric and put it on.” form or layer of mind and the development of this concept into the comer-stone of a new,model of mind processes. The other level ( § § 2 8 9-29 1 ) includes an indication of a Mahayanist remodelling of this layer of the mind and, in the end, an outright relativization of the.new theory. The child Inconceivable Radiance then went over to the Bhagavān,
bdag dang gzhan gyi don la skyo ba med par 'gyur ro/_/#for they never lose interest in the welfare of self and other.$zang zing med par chos ston pa ni byang chub sems dpa' rnams kyi gos kyi rgyan te/#Teaching Dharma without material interest is the ornamental clothing of bodhisattvas,$shes rab kyis bdag dang gzhan sgrol bar 'gyur ro/_/#because insight liberates both self and other.$chos sgrub pa ni byang chub sems dpa' rnams kyi gos kyi rgyan te/#“Accomplishment of Dharma is the ornamental clothing of bodhisattvas,$nyon mongs pa thams cad spong bar 'gyur ro/_/#since it removes all mental disturbances.$kau shi ka rnam grangs 'dis 'di ltar byang chub sems dpa' gang chos kyi rgyan 'di lta bu dag dang ldan pa de nam yang gcer bu ma yin par rig par bya'o/_/#Kauśika, in this way you must see how bodhisattvas who possess ornaments of Dharma like these are never naked.”$de nas lha'i dbang po brgya byin gyis khye'u de la shin tu dga' ba dang dad pa skyes nas/#The lord of gods Śakra was greatly pleased with the child and trusted in him,$bcom ldan 'das la 'di skad ces gsol to/_/#and so, addressing the Bhagavān, he asked,$bdag la thugs brtse ba'i slad du bcom ldan 'das kyis ras bcos bu'i zung 'di len du stsal bar gsol/_/#“Out of loving consideration for me, would the Bhagavān please tell him to accept this length of fabric?”$de nas bcom ldan 'das kyis khye'u snang ba bsam gyis mi khyab pa la 'di skad ces bka' stsal to/_/#The Bhagavān then spoke to the child Inconceivable Radiance, saying,$khye'u ras bcos bu'i zung 'di long la gyon cig_/#“Child, take this length of fabric and put it on.”$de nas khye'u snang ba bsam gyis mi khyab pa bcom ldan 'das ga la ba der dong ste/#The child Inconceivable Radiance then went over to the Bhagavān,$
'jam dpal de la ji ltar na byang chub sems dpas lha'i gzugs ting nge 'dzin du rtogs par bya zhe na/_/ rnam rtog dge las byung ba yi/_/las dge'i 'bras bu lha rnams te/_/ rab tu dang ba'i yid kyis ni/_/mdzes pa'i lha rnams mngon par grub/_/ gzhal med khang pa nyams dga' ba/_/de dag gzhan sus byas pa min/_/ me tog man dA ra ba yang /_/de dag gzhan sus bskyed pa min/_/ sgyu ma'i las las kun byung bas/_/byung ba rnams kyang bsam du med/_/ bzang por snang ba'i bai dUr+ya/_/log pas grub pa rnams kyang brdzun/_/ yang dag min pas kun bskyed pas/_/lha rnams brdzun par shes pas na/_/ ting 'dzin zhi ba brjod pa ni/_/lha yi gzugs kyis bstan pa yin/_/ 'jam dpal de ltar na lha'i gzugs ting nge 'dzin du rtogs par bya'o/_/ 'jam dpal de la ji ltar na byang chub sems dpas klu'i gzugs ting nge 'dzin du rtogs par bya zhe na/_/$“Mañjuśrī, how should bodhisattvas understand gods’ figures to be absorption? "I. “Gods are the result of virtuous action Produced by virtuous thoughts. Pure minds cause The manifestation of beautiful gods. sie gar nicht zustande kommen können.(Meint der Gegner:) „Auf Grund einer St6mng des psychischenOrganes unterscheidet die Erinnerung ihren Gegenstand nicht,"wieso tritt dann z. B. im Falle der Timira-Krankheit ein irrtümliches Erscheinen von Haaren auf, obwohl das psychische Organnicht gestört ist?(Es geht aber) nicht (an, zu behaupten,) daß auch dort daspsychische Organ gestört sei, da andere Gegenständeunterschiedenwerden, und es zu weit geht, bloß auf Grund jener (irrtümlichen)Erkenntnis eine Störung anzunehmen. “Their delightful palaces Are not created by anyone else. The mandārava flower too Is not made by anyone else. “Produced by illusory action, These appearances are inconceivable. The beautiful glitter of beryl gems Is also false and untrue. “Knowing that gods manifest in an unreal manner And are therefore unreal, be called the Miilasarvastivada version 8 of the Dharmadinniisiitra and in a parallel text inthe Samyuktiigama. In contrast to the Pali version and to that of the Chinese Madhyamiigama1 69(probably Sarvastivada),in the Miilasarvastivada version of this text, which is the one163 Com: Under the skull there is a hole effulgent withlight-by Sanyama whereof there is vision of the PerfeetOnes, wandering midway between the Earth and Heaven.Sutra (33):-Or, from intuition (or insight), every- This statement on the peace of absorption I have made with reference to the gods’ figures. “Mañjuśrī, this is how you should understand gods’ figures to be absorption. “Mañjuśrī, how should bodhisattvas understand nāgas’ figures to be absorption?
'jam dpal de la ji ltar na byang chub sems dpas lha'i gzugs ting nge 'dzin du rtogs par bya zhe na/_/#“Mañjuśrī, how should bodhisattvas understand gods’ figures to be absorption?$rnam rtog dge las byung ba yi/_/las dge'i 'bras bu lha rnams te/_/#“Gods are the result of virtuous action Produced by virtuous thoughts.$rab tu dang ba'i yid kyis ni/_/mdzes pa'i lha rnams mngon par grub/_/#Pure minds cause The manifestation of beautiful gods.$gzhal med khang pa nyams dga' ba/_/de dag gzhan sus byas pa min/_/#“Their delightful palaces Are not created by anyone else.$me tog man dA ra ba yang /_/de dag gzhan sus bskyed pa min/_/#The mandārava flower too Is not made by anyone else.$sgyu ma'i las las kun byung bas/_/byung ba rnams kyang bsam du med/_/#“Produced by illusory action, These appearances are inconceivable.$bzang por snang ba'i bai dUr+ya/_/log pas grub pa rnams kyang brdzun/_/#The beautiful glitter of beryl gems Is also false and untrue.$yang dag min pas kun bskyed pas/_/lha rnams brdzun par shes pas na/_/#“Knowing that gods manifest in an unreal manner And are therefore unreal,$ting 'dzin zhi ba brjod pa ni/_/lha yi gzugs kyis bstan pa yin/_/#This statement on the peace of absorption I have made with reference to the gods’ figures.$'jam dpal de ltar na lha'i gzugs ting nge 'dzin du rtogs par bya'o/_/#“Mañjuśrī, this is how you should understand gods’ figures to be absorption.$'jam dpal de la ji ltar na byang chub sems dpas klu'i gzugs ting nge 'dzin du rtogs par bya zhe na/_/#“Mañjuśrī, how should bodhisattvas understand nāgas’ figures to be absorption?$
gnam gru zhig gi nang du slebs pa de ji tsam gyis khyad mtshar po dang spro nyams can zhig yin pa de khyed rang gis shes dgos/ nga tshos de tsam mthong mi thub pa dang gnam gru kha lo pa dang las byed pa yang mi mthong na yang /_'phrul 'khor gyi skad cor dang gnam gru 'phur dus kyi grod khog nang gi tshor ba de tshos nga tsho lha yul du yod pa'i ku re rtses bcug song / gal srid khyed rang gis de'i skor la bsam blo btang na gnam gru'i mgyogs tshad de dngos gnas 'gro ba mis byed thub pa zhig ma red/ nang pa'i gtam rgyud cig gi nang srin po mig sngon po can zhig gis mi gcig rgya mtsho'i pha rol du 'khyer ba'i sgrung zhig yod pa red/$You should understand how strange and exciting it was to be in a plane. Even though we couldn’t see much—and we never saw the pilot or crew—the noise of the engines and the feeling in our stomachs when we took off made us joke that we were in the god-realm. And if you think about it, the speed of a plane really isn’t human. Wassilief 48, 49, 51, 52, 105,Vacaspatimiśra 62, 63, 133,108, 192, 155203, 204, 215Wassilew 192Vaibhāsika 38, 47Woods H.Vairocana 78Y. S. Vyása 45, 95Vaiseşika 82 There’s this Buddhist story about a man being taken across the ocean by simpos —goddesses with blue eyes.
gnam gru zhig gi nang du slebs pa de ji tsam gyis khyad mtshar po dang spro nyams can zhig yin pa de khyed rang gis shes dgos/#You should understand how strange and exciting it was to be in a plane.$nga tshos de tsam mthong mi thub pa dang gnam gru kha lo pa dang las byed pa yang mi mthong na yang /_'phrul 'khor gyi skad cor dang gnam gru 'phur dus kyi grod khog nang gi tshor ba de tshos nga tsho lha yul du yod pa'i ku re rtses bcug song /#Even though we couldn’t see much—and we never saw the pilot or crew—the noise of the engines and the feeling in our stomachs when we took off made us joke that we were in the god-realm.$gal srid khyed rang gis de'i skor la bsam blo btang na gnam gru'i mgyogs tshad de dngos gnas 'gro ba mis byed thub pa zhig ma red/#And if you think about it, the speed of a plane really isn’t human.$nang pa'i gtam rgyud cig gi nang srin po mig sngon po can zhig gis mi gcig rgya mtsho'i pha rol du 'khyer ba'i sgrung zhig yod pa red/#There’s this Buddhist story about a man being taken across the ocean by simpos —goddesses with blue eyes.$
krig krig rang la dka' mo yod/_khol thon du dka' dka' la nan tan chen po 'tshal/_ma bde ba 'dug na dris shig/ 'di lta bu'i chos zab la rgya che ba//_sangs rgyas rnams kyis gsungs/_sdud byed rnams kyis bsdus/_paN grub rnams kyis bkral/_lo paN rnams kyis bsgyur/ bshad pa'i srol ma chagadabang gi chu bo ma nub/_bka' brgyud grub thob rnams kyi zam ma chad/_byin rlabs kyi na bun ma yal/ mdo rgyud 'grel zab rnams kyi lde migasangs rgyas sras bcas thams cad kyi spyi lam 'di lta bu'i chos bshad nyan byar yod pa tsho tshogs bsags pa yin pas da chud ma gzan/$Because it is difficult to have instant results, it takes earnest application, and if there is something uncomfortable then please ask me. " Lord Buddha taught the profound and vast Dharma practices which were garnered by the collectors of the teaching, explained by the great scholars and siddhas, translated by the translators and pandit scholars and arranged by scholars, and thus the tradition of explanation has remained continuous, the stream of empowerments has remained unbroken, adulterations have been avoided, the teachings have not been mixed up, the words of honor have not degenerated, the continuity of the Mahasiddhas of the oral tradition of the words of Lord Buddha (bka' brgyud grub thob) has remained unbroken and the power of the blessings has not diminished. The profound sutra and tantra commentaries, which are like an ointment for the eyes, have been put into practice. We should apply ourselves in this way to listening to Dharma teachings about the general paths of all the Buddhas and Bodhisattvas and thus acquire an inexhaustible collection of merit.
krig krig rang la dka' mo yod/_khol thon du dka' dka' la nan tan chen po 'tshal/_ma bde ba 'dug na dris shig/#Because it is difficult to have instant results, it takes earnest application, and if there is something uncomfortable then please ask me. "$'di lta bu'i chos zab la rgya che ba//_sangs rgyas rnams kyis gsungs/_sdud byed rnams kyis bsdus/_paN grub rnams kyis bkral/_lo paN rnams kyis bsgyur/#Lord Buddha taught the profound and vast Dharma practices which were garnered by the collectors of the teaching, explained by the great scholars and siddhas, translated by the translators and pandit scholars and arranged by scholars,$bshad pa'i srol ma chagadabang gi chu bo ma nub/_bka' brgyud grub thob rnams kyi zam ma chad/_byin rlabs kyi na bun ma yal/#and thus the tradition of explanation has remained continuous, the stream of empowerments has remained unbroken, adulterations have been avoided, the teachings have not been mixed up, the words of honor have not degenerated, the continuity of the Mahasiddhas of the oral tradition of the words of Lord Buddha (bka' brgyud grub thob) has remained unbroken and the power of the blessings has not diminished.$mdo rgyud 'grel zab rnams kyi lde migasangs rgyas sras bcas thams cad kyi spyi lam 'di lta bu'i chos bshad nyan byar yod pa tsho tshogs bsags pa yin pas da chud ma gzan/#The profound sutra and tantra commentaries, which are like an ointment for the eyes, have been put into practice. We should apply ourselves in this way to listening to Dharma teachings about the general paths of all the Buddhas and Bodhisattvas and thus acquire an inexhaustible collection of merit.$
de nas bcom ldan 'das ye shes chen po'i stobs bsgrags pa'i de bzhin gshegs pa de la byang chub sems dpa' sems dpa' chen po chos smra bas 'di skad ces gsol to/_/ bcom ldan 'das ji ltar na byang chub sems dpa' dam pa'i chos yongs su 'dzin pa lags/ byang chub sems dpas gang yongs su gzung bar bgyi ba'i chos de gang lags/ bcom ldan 'das ye shes chen po'i stobs bsgrags pa'i de bzhin gshegs pa des byang chub sems dpa' chos smra ba la 'di skad ces bka' stsal to/_/ rigs kyi bu kye ma'o sems 'di ni yul la rab tu 'phyar ba ste/ gang de zlog pa dang /_yongs su srung ba dang /_rtse gcig tu 'gyur ba dang /_dul ba dang /_zhi ba dang /_nye bar zhi ba dang 'dul ba 'di ni dam pa'i chos yongs su 'dzin pa zhes bya'o/_/ de ci'i phyir zhe na/ mig dang /_gzugs rnams dang /_mig gi rnam par shes pa zhes bya ba chos ma yin pa 'di ni chos ma yin pa'o/_/ rna ba dang /_sgra rnams dang /_rna ba'i rnam par shes pa dang /$Śvetāśvataropaniṣad He asked the blessed thus-gone Teacher of the Power of Great Wisdom, meanings implied by Padoux's excellent 'dynamisme limitateur'. Also to be rejected is thefalse doublet sometimes proposed, kalana/karaṇa.1178 Verse also quoted, without explicit attribution, by PM 42. In his introduction to Vamana-datta's Samvitprakāśa (pp. 7-8) M. Dyczkowski observes that it is not at all certain whetherthe Vīravamanaka said here by YR to be the author of the quoted text is the same personas the Vāmanadatta, author of the Samvitprakāśa. Dyczkowski gives several arguments 1)Vāmanadatta, author of the Samvitprakāśa, presents himself as a Pañcaratrin, whereas the p. 329).KĀRIKĀS 10-11107it is not the case that it is devoid of energy, and is, as it were, insentient,as is maintained by the Santabrahmavādins. ‘Blessed One, how should bodhisattvas uphold the sublime Dharma? Which Dharma should bodhisattvas uphold?’ “The blessed thus-gone Teacher of the Power of Great Wisdom then said to the bodhisattva Dharma Teacher , ‘Alas, noble son, this mind leaps at objects. So, to reverse and guard against this, focusing the mind and becoming disciplined, peaceful, tranquil, and gentle is to uphold the sublime Dharma. Why is this? The eye, forms, and visual consciousness are not the Dharma. The ear, sounds, and auditory consciousness;
de nas bcom ldan 'das ye shes chen po'i stobs bsgrags pa'i de bzhin gshegs pa de la byang chub sems dpa' sems dpa' chen po chos smra bas 'di skad ces gsol to/_/#He asked the blessed thus-gone Teacher of the Power of Great Wisdom,$bcom ldan 'das ji ltar na byang chub sems dpa' dam pa'i chos yongs su 'dzin pa lags/#‘Blessed One, how should bodhisattvas uphold the sublime Dharma?$byang chub sems dpas gang yongs su gzung bar bgyi ba'i chos de gang lags/#Which Dharma should bodhisattvas uphold?’$bcom ldan 'das ye shes chen po'i stobs bsgrags pa'i de bzhin gshegs pa des byang chub sems dpa' chos smra ba la 'di skad ces bka' stsal to/_/#“The blessed thus-gone Teacher of the Power of Great Wisdom then said to the bodhisattva Dharma Teacher ,$rigs kyi bu kye ma'o sems 'di ni yul la rab tu 'phyar ba ste/#‘Alas, noble son, this mind leaps at objects.$gang de zlog pa dang /_yongs su srung ba dang /_rtse gcig tu 'gyur ba dang /_dul ba dang /_zhi ba dang /_nye bar zhi ba dang 'dul ba 'di ni dam pa'i chos yongs su 'dzin pa zhes bya'o/_/#So, to reverse and guard against this, focusing the mind and becoming disciplined, peaceful, tranquil, and gentle is to uphold the sublime Dharma.$de ci'i phyir zhe na/#Why is this?$mig dang /_gzugs rnams dang /_mig gi rnam par shes pa zhes bya ba chos ma yin pa 'di ni chos ma yin pa'o/_/#The eye, forms, and visual consciousness are not the Dharma.$rna ba dang /_sgra rnams dang /_rna ba'i rnam par shes pa dang /#The ear, sounds, and auditory consciousness;$
kun 'byung ba dang /_'gog pa dang /_lam yang ji skad bstan pa bzhin no/_/ khyim bdag ji ltar na de bzhin gshegs pas lta ba'i zag pa shes pa yang dag pa ji lta ba bzhin rab tu mkhyen ce na/ khyim bdag 'di la de bzhin gshegs pas 'di ltar rab tu mkhyen te/ lam gol bar zhugs pa ni 'di dag yin te/_'di lta ste/_chad par lta ba dang /_rtag par lta ba'o/_/ de ci'i phyir zhe na/ gang chad pa'i chos de gang yang med cing /_gang 'jig rten 'di nas 'jig rten pha rol tu 'pho ba'i chos de yang mi dmigs te/ gzhan du na las tshogs pa dag gis skye ste/ khyim bdag 'di lta ste dper na/_chu chen po 'bab pa na sgra 'byung la/ de'i sgra 'byung ba la byed pa po su yang med de/ gzhan du na tshogs pa'i sbyor bas 'byung ngo /_/ khyim bdag de bzhin du rkyen yod na/_'khor ba'i rgyun du 'jug ste/ nyon mongs pa dag yod na las byed la/$As for the origin , cessation, and path, they are as previously taught. “Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of the defilement of views. Householder, the Thus-Gone One correctly understands it in the following manner. It is to be on an errant path, such as that of the view of disruption and the view of permanence. Why are they wrong? Because a phenomenon that is disrupted would be nothing whatsoever, and a phenomenon that passes from one life to the next cannot be observed. In fact, however, birth occurs due to the accumulations of karma. Householder, think of the sound of a great waterfall. prāpnoti divyamamṛtaṃ yasmādāvartate na punaḥ || 102 ||devalokeṣu yathānirdiṣṭeṣu bhogānbhuttvātidīrgheṇa kālena sa yogabhraṣṭaḥ saṃsāre'sminmanuṣyabhāvamāgatya Its sound is not created by anyone at all. Rather, it appears due to an assembly of things. Householder, in the same way, when circumstances come together, they lead to the continuity of saṃsāra. When there are disturbing emotions, karma is formed.
kun 'byung ba dang /_'gog pa dang /_lam yang ji skad bstan pa bzhin no/_/#As for the origin , cessation, and path, they are as previously taught.$khyim bdag ji ltar na de bzhin gshegs pas lta ba'i zag pa shes pa yang dag pa ji lta ba bzhin rab tu mkhyen ce na/#“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of the defilement of views.$khyim bdag 'di la de bzhin gshegs pas 'di ltar rab tu mkhyen te/#Householder, the Thus-Gone One correctly understands it in the following manner.$lam gol bar zhugs pa ni 'di dag yin te/_'di lta ste/_chad par lta ba dang /_rtag par lta ba'o/_/#It is to be on an errant path, such as that of the view of disruption and the view of permanence.$de ci'i phyir zhe na/#Why are they wrong?$gang chad pa'i chos de gang yang med cing /_gang 'jig rten 'di nas 'jig rten pha rol tu 'pho ba'i chos de yang mi dmigs te/#Because a phenomenon that is disrupted would be nothing whatsoever, and a phenomenon that passes from one life to the next cannot be observed.$gzhan du na las tshogs pa dag gis skye ste/#In fact, however, birth occurs due to the accumulations of karma.$khyim bdag 'di lta ste dper na/_chu chen po 'bab pa na sgra 'byung la/#Householder, think of the sound of a great waterfall.$de'i sgra 'byung ba la byed pa po su yang med de/#Its sound is not created by anyone at all.$gzhan du na tshogs pa'i sbyor bas 'byung ngo /_/#Rather, it appears due to an assembly of things.$khyim bdag de bzhin du rkyen yod na/_'khor ba'i rgyun du 'jug ste/#Householder, in the same way, when circumstances come together, they lead to the continuity of saṃsāra.$nyon mongs pa dag yod na las byed la/#When there are disturbing emotions, karma is formed.$
de'i tshe rgyal po grags bzang de'i yul rnam par rgyal byed de nas sems can bye ba khrag khrig phrag dgu bcu rtsa dgu dag de bzhin gshegs pa de'i drung du skra dang kha spu bregs nasagos ngur smrig bgos te/_khyim nas khyim med par rab tu byung ngo /_/ [!]de dag thams cad bde ba skyes par ni gyur na/_de dag le lo med pa yang rnyid par gyur to/_/ de nas de bzhin gshegs pa 'od zer mtha' yas te sngon gyi dge slong gi dge 'dun de dag dang thabs cig tu dge slong de dag ga la ba der gshegs te phyin nas/ dge slong gi dge 'dun de dag gi dbus su bzhugs te/$or karmic point of view although in monastic discipline it is only listed among theminor transgressions (pacittiya) is explicitly stated at MPPU 648b5.255. AN no. 6.18 (III 301-303). No Chinese parallel is known to us.256.ANIII 303,18-20.257. AN III 303,20-22. “In the realm ruled by King Subhaga there were ninety-nine quadrillion beings who before the thus-gone Anantaraśmin had shaved their hair and beard, donned the saffron colored robes, and left their homes to become homeless renunciants. k/igiofutnlditioMIt (Wim: ÖStcnridIixbe AkacInM: dn WisamIdlIftn, 1991). p. 189:- ... dn Grund cbttlr ist lbcT nio;ht die Emprlf\llio;hbit ttlr die wvndcrbaRn All of them were happy and free from laziness. Once the thus-gone Anantaraśmin traveled accompanied by his senior monks to the place where the other monks were residing. (;3 He entered into the center of their assembly,
de'i tshe rgyal po grags bzang de'i yul rnam par rgyal byed de nas sems can bye ba khrag khrig phrag dgu bcu rtsa dgu dag de bzhin gshegs pa de'i drung du skra dang kha spu bregs nasagos ngur smrig bgos te/_khyim nas khyim med par rab tu byung ngo /_/#“In the realm ruled by King Subhaga there were ninety-nine quadrillion beings who before the thus-gone Anantaraśmin had shaved their hair and beard, donned the saffron colored robes, and left their homes to become homeless renunciants.$[!]de dag thams cad bde ba skyes par ni gyur na/_de dag le lo med pa yang rnyid par gyur to/_/#All of them were happy and free from laziness.$de nas de bzhin gshegs pa 'od zer mtha' yas te sngon gyi dge slong gi dge 'dun de dag dang thabs cig tu dge slong de dag ga la ba der gshegs te phyin nas/#Once the thus-gone Anantaraśmin traveled accompanied by his senior monks to the place where the other monks were residing.$dge slong gi dge 'dun de dag gi dbus su bzhugs te/#He entered into the center of their assembly,$
'on kyang nga shi ma song la/_nga mel le bzhi la gom pa brgyab cing /_tha mag gi dud sne ring po bcu bsgrugs shing /_de dag me re lu'i mgron khang gi sdod shag la 'khyer te de'i nang gi tha mag gi lo ma rnams nga'i ra tse rnying pa'i nang du blugs te me sgron pa yin/ don ci zhig byung ba de shes rgyu la nga ni na tshod gzhon drags pa red/ sge'u khung nang nas ngas san h+pha ran si si kho grong khyer gyi kha lag yod tshad kyi dri ma tshor/$452. Tṛṣṇācarita, see above P. 167.453. Hsüan-tsang: "He only divides the Prṛthagjanas, not the Aryans because these directly see theDharma. According to certain masters, the possessors of kṣānti can no longer be divided. In order tounite these two opinions, the author says: "the fools.""Dharma" refers to the āgamadharma and the adhigamadharma (viii.39a-b), Scripture, and thebodhipäkşikadharmas.Ksanti is the second of the nirvedhabhāgīyas, or preparations for entry into Seeing the Truths,vi.18b. The possessor of kṣäänti, even though a "fool" (pṛthagjana), is considered to be "similar toone who has seen the Truths" (drst But I didn’t die, and walked four miles and picked up ten long butts and took them back to Marylou’s hotel room and poured their tobacco in my old pipe and lit up. I was too young to know what had happened. In the window I smelled all the food of San Francisco.
'on kyang nga shi ma song la/_nga mel le bzhi la gom pa brgyab cing /_tha mag gi dud sne ring po bcu bsgrugs shing /_de dag me re lu'i mgron khang gi sdod shag la 'khyer te de'i nang gi tha mag gi lo ma rnams nga'i ra tse rnying pa'i nang du blugs te me sgron pa yin/#But I didn’t die, and walked four miles and picked up ten long butts and took them back to Marylou’s hotel room and poured their tobacco in my old pipe and lit up.$don ci zhig byung ba de shes rgyu la nga ni na tshod gzhon drags pa red/#I was too young to know what had happened.$sge'u khung nang nas ngas san h+pha ran si si kho grong khyer gyi kha lag yod tshad kyi dri ma tshor/#In the window I smelled all the food of San Francisco.$
tha na dud 'gro'i skye gnas su skyes pa yang rung ste gang dag gi rna lam du chos kyi rnam grangs 'di grag par gyur pa de dag ni dge ba'i rtsa ba chen po'i tshogs bsags pa dag ste/_sems can thams cad las khyad par du 'phags pa lags/ sangs rgyas thams cad la lta ba dang ldan pa lags/ skye bo mang po la lhag par bgyi ba bgyis pa lags/ dge ba'i rtsa ba skrun pa lags so/_/ de dag las kyi sgrib pa de yongs su dag nas dud 'gro'i yul de las yongs su thar te mi'i lus thob par 'gyur zhing /_thob nas kyang tshe rabs snga ma dran te de bzhin gshegs pa'i bstan pa la dad pa rnyed nas sangs rgyas kyi zhing gang dang gang du skye bar 'tshal ba de dang der skye bar 'gyur na/_mir gyur nas thos pa rnams lta smos kyang ci 'tshal/ bcom ldan 'das chos kyi rnam grangs 'di thos pa de ni de ltar sems can rnams kyi don chen po lags so/_/$Even for beings born as animals, those who happen to hear this Dharma discourse will have gathered thereby an accumulation of great roots of virtue and will be superior to all beings. They will behold all buddhas. They will be of great service to many beings. They will bring about roots of virtue. They will purify their karmic obscurations, [be freed from the animal realm, and attain human bodies. Then, remembering their previous lifetimes and] They will [purify their karmic obscurations, ]be freed from the animal realm, and [attain human bodies. Then, remembering their previous lifetimes and] They will [purify their karmic obscurations, be freed from the animal realm, and ]attain human bodies. Then, remembering their previous lifetimes and gaining faith in the teachings of the Tathāgata, they will be reborn in any buddha realm they wish. So if that is the case even for them, what need is there to mention those who hear this teaching as human beings? “Bhagavān, hearing this Dharma discourse is of great benefit to beings.
tha na dud 'gro'i skye gnas su skyes pa yang rung ste#Even for beings born as animals,$gang dag gi rna lam du chos kyi rnam grangs 'di grag par gyur pa de dag ni dge ba'i rtsa ba chen po'i tshogs bsags pa dag ste/_sems can thams cad las khyad par du 'phags pa lags/#those who happen to hear this Dharma discourse will have gathered thereby an accumulation of great roots of virtue and will be superior to all beings.$sangs rgyas thams cad la lta ba dang ldan pa lags/#They will behold all buddhas.$skye bo mang po la lhag par bgyi ba bgyis pa lags/#They will be of great service to many beings.$dge ba'i rtsa ba skrun pa lags so/_/#They will bring about roots of virtue.$de dag las kyi sgrib pa de yongs su dag nas #They will purify their karmic obscurations, [be freed from the animal realm, and attain human bodies. Then, remembering their previous lifetimes and]$dud 'gro'i yul de las yongs su thar te #They will [purify their karmic obscurations, ]be freed from the animal realm, and [attain human bodies. Then, remembering their previous lifetimes and]$mi'i lus thob par 'gyur zhing /_thob nas kyang tshe rabs snga ma dran te#They will [purify their karmic obscurations, be freed from the animal realm, and ]attain human bodies. Then, remembering their previous lifetimes and$de bzhin gshegs pa'i bstan pa la dad pa rnyed nas #gaining faith in the teachings of the Tathāgata,$sangs rgyas kyi zhing gang dang gang du skye bar 'tshal ba de dang der skye bar 'gyur na/_mir gyur nas thos pa rnams lta smos kyang ci 'tshal/#they will be reborn in any buddha realm they wish. So if that is the case even for them, what need is there to mention those who hear this teaching as human beings?$bcom ldan 'das chos kyi rnam grangs 'di thos pa de ni de ltar sems can rnams kyi don chen po lags so/_/#“Bhagavān, hearing this Dharma discourse is of great benefit to beings.$
ngas/_de las sla po red/_zhe mi /_zhes lan btab/ khong gis/_khyod lkugs ma red 'dug ces zer/ nga lkugs ma min/ zhes ngu bzhin du lab/ khong gis/_phar phyin nas zur der longs/_zhes bshad/ glo bur du khong khro chen po langs pas/_rang gi rdzu 'phrul gyi mdzub mo de lcam win Tar la thad kar gtad nas shugs chen pos btsugs/ mo'i ngo gdong thog kha spu skye 'go tshugs pa dang / tog tsam sbom pa ma gtogs de min zhi mi'i ngo gdong steng mthong ba'i spu dang 'dra bar nag cing ring / nga tshor bsam blo gtong khom ma byung gong spu de mo'i rna ba'i 'gram du slebs/ slob phrug tshang ma skad cor rgyag bzhin dgod 'go tshugs pa dang /_de nas lcam win Tar gyis/_khyed tsho nga la bltas nas hab cha rgyag don ga re yin min shod dang /_zhes lab/ de nas khong gis yi ge zhig 'bri ched nag pang phyogs su kha 'khor ba na nga tshos mo'i rgyab tu rnga ma yang skyes yo pa mthong byung / de ni spu bzang ba'i rnga ma ring po zhig red/$That’s an easy one,’ I said. ‘K-a-t.’ ‘You are a stupid little girl!’ Mrs Winter said. ‘I am not a stupid little girl!’ I cried. ‘ Go and stand in the corner,’ Mrs Winter said. Then I got cross, and I saw red, and I put the Magic Finger on Mrs Winter good and strong, and almost at once Guess what? kintu ?"84-85. Some people construe the passage ""Parastāccānantaryam" Whiskers began growing out of her face! They were long black whiskers, just like the ones you see on a cat, only much bigger. Before we had time to think, they were out to her ears! Of course the whole class started screaming with laughter, and then Mrs Winter said, ‘Will you be so kind as to tell me what you find so madly funny, all of you?’ And when she turned around to write something on the blackboard we saw that she had grown a tail as well! It was a huge bushy tail!
ngas/_de las sla po red/_zhe mi /_zhes lan btab/#That’s an easy one,’ I said. ‘K-a-t.’$khong gis/_khyod lkugs ma red 'dug ces zer/#‘You are a stupid little girl!’ Mrs Winter said.$nga lkugs ma min/#‘I am not a stupid little girl!’$zhes ngu bzhin du lab/#I cried.$khong gis/_phar phyin nas zur der longs/_zhes bshad/#‘ Go and stand in the corner,’ Mrs Winter said.$glo bur du khong khro chen po langs pas/_rang gi rdzu 'phrul gyi mdzub mo de lcam win Tar la thad kar gtad nas shugs chen pos btsugs/#Then I got cross, and I saw red, and I put the Magic Finger on Mrs Winter good and strong, and almost at once Guess what?$mo'i ngo gdong thog kha spu skye 'go tshugs pa dang /#Whiskers began growing out of her face!$tog tsam sbom pa ma gtogs de min zhi mi'i ngo gdong steng mthong ba'i spu dang 'dra bar nag cing ring /#They were long black whiskers, just like the ones you see on a cat, only much bigger.$nga tshor bsam blo gtong khom ma byung gong spu de mo'i rna ba'i 'gram du slebs/#Before we had time to think, they were out to her ears!$slob phrug tshang ma skad cor rgyag bzhin dgod 'go tshugs pa dang /_de nas lcam win Tar gyis/_khyed tsho nga la bltas nas hab cha rgyag don ga re yin min shod dang /_zhes lab/#Of course the whole class started screaming with laughter, and then Mrs Winter said, ‘Will you be so kind as to tell me what you find so madly funny, all of you?’$de nas khong gis yi ge zhig 'bri ched nag pang phyogs su kha 'khor ba na nga tshos mo'i rgyab tu rnga ma yang skyes yo pa mthong byung /#And when she turned around to write something on the blackboard we saw that she had grown a tail as well!$de ni spu bzang ba'i rnga ma ring po zhig red/#It was a huge bushy tail!$
'di ltar chos sku'i phun sum tshogs pa lnga ldan ni dbyings stong pa ngo bo nyid gzhon nu bum pa sku'i yon tan gyi cha la ming gis sgro btags pa tsam las mtshan mar bzung ba gang yang ma mchis so//_snang char stug po bkod par mtshan rdzogs skus// rang snang 'khor la dus bzhi mnyam nyid dang //_rdzogs pa chen po ming tshig rang mtshan las//_'das pa'i gsung gis rgyun mi 'chad du spro//$375 . 0 . T H is one of the main witnesses adduced by both Matsumoto and Buescher for1MI lliJ . Matsumoto' s main argument is that TH splits ® into two, adding ste l j ust after rab du That which is endowed with these five marvels of location, teacher, disciples, teaching, and time of the body of ultimate enlightenment, the very essence of empty basic space, can be embroidered with names for aspects of the youthful vase body’s qualities, yet within it, it is impossible to grasp any inherent attributes whatsoever. lem of inference is mainly the destructive criticism of the Bud-dhist hypothesis. The Buddhists hold that in order to arrive at a In Richly Adorned, wisdom’s manifest aspect, a wisdom body with the complete marks and signs of physical perfection, expresses great perfection in ceaseless wisdom speech beyond self-characterized words and terms to self-manifest disciples within evenness, the fourth time.
'di ltar chos sku'i phun sum tshogs pa lnga ldan ni dbyings stong pa ngo bo nyid gzhon nu bum pa sku'i yon tan gyi cha la ming gis sgro btags pa tsam las mtshan mar bzung ba gang yang ma mchis so//_snang char stug po bkod par mtshan rdzogs skus//#That which is endowed with these five marvels of location, teacher, disciples, teaching, and time of the body of ultimate enlightenment, the very essence of empty basic space, can be embroidered with names for aspects of the youthful vase body’s qualities, yet within it, it is impossible to grasp any inherent attributes whatsoever.$rang snang 'khor la dus bzhi mnyam nyid dang //_rdzogs pa chen po ming tshig rang mtshan las//_'das pa'i gsung gis rgyun mi 'chad du spro//#In Richly Adorned, wisdom’s manifest aspect, a wisdom body with the complete marks and signs of physical perfection, expresses great perfection in ceaseless wisdom speech beyond self-characterized words and terms to self-manifest disciples within evenness, the fourth time.$
thams cad kyang 'das pa dang /_ma 'ongs pa dang /_da ltar byung ba'i de bzhin gshegs pa thams cad kyis gsungs pa'i don dang tshig dang /_yi ge gzung ba dang blang ba shes pa yang dag par 'dzin cing rtog pa la mkhas pa sha stag go/_/ thams cad kyang 'jig rten pa dang /_'jig rten las 'das pa dang /_mtha' dang dbung med pa'i chos kyi tshul la 'jug pa sha stag go/_/ thams cad kyang 'dus byas dang /_'dus ma byas dang /_dus dang rim pa'i tshul la so sor rtog pa la mkhas pa sha stag go/_/ thams cad kyang 'das pa dang /_ma 'ongs pa dang /_da ltar byung ba'i de bzhin gshegs pa thams cad kyi ye shes kyi dkyil 'khor skad cig gcig gis de ma thag tu thob par gnas pa sha stag go/_/$All were skilled in correctly retaining and pondering the knowledge of the transmitted meanings, words, and letters imparted by all the tathāgatas of the past, present, and future. All employed both worldly and transcendent methods of Dharma, as well as that which is without center or periphery. All were skilled in analyzing conditioned, unconditioned, phased, and gradual methods. Śaṅkha-Likhita (Vivādaratnākara, p.298).—‘The trader who uses false weights and measures incurs the penalty of having his limbs cut off, or some corporal punishment.’This verse is quoted in Vivādaratnākara, (p.301), which adds the following notes:—‘Āgamam,’ the import of foreign commodities from countries either remote and inaccessible, or proximate and easily accessible—‘nirgamam,’ export of commodities of the country to the said foreign countries;—‘sthānam,’ the determining of the expenses incurred in the storing of the commodity during the larger or shorter interval between its purchase and sale;—similarily ‘vṛddhikṣayam,’ the profit or loss actually accrued;—‘vicārya,’ having fully considered all this,—the king shall so regulate buying and selling that there may be no undue profit or loss to the traders.It is quoted in Aparārka (p.827);—and in Vyavahāra-Bālambhaṭṭī (p.942).(verses 8.401-402) They were established all at once and instantaneously as the maṇḍala of wisdom of all the tathāgatas of the past, present, and future.
thams cad kyang 'das pa dang /_ma 'ongs pa dang /_da ltar byung ba'i de bzhin gshegs pa thams cad kyis gsungs pa'i don dang tshig dang /_yi ge gzung ba dang blang ba shes pa yang dag par 'dzin cing rtog pa la mkhas pa sha stag go/_/#All were skilled in correctly retaining and pondering the knowledge of the transmitted meanings, words, and letters imparted by all the tathāgatas of the past, present, and future.$thams cad kyang 'jig rten pa dang /_'jig rten las 'das pa dang /_mtha' dang dbung med pa'i chos kyi tshul la 'jug pa sha stag go/_/#All employed both worldly and transcendent methods of Dharma, as well as that which is without center or periphery.$thams cad kyang 'dus byas dang /_'dus ma byas dang /_dus dang rim pa'i tshul la so sor rtog pa la mkhas pa sha stag go/_/#All were skilled in analyzing conditioned, unconditioned, phased, and gradual methods.$thams cad kyang 'das pa dang /_ma 'ongs pa dang /_da ltar byung ba'i de bzhin gshegs pa thams cad kyi ye shes kyi dkyil 'khor skad cig gcig gis de ma thag tu thob par gnas pa sha stag go/_/#They were established all at once and instantaneously as the maṇḍala of wisdom of all the tathāgatas of the past, present, and future.$
'on kyang da cha lha sar 'gro dgos shar bar brten gang mgyogs 'gro rgyu las thabs shes gzhan med par mthong / gzhung gis las bya btang ste nga'i grong gseb dang khyim mtshes kyi mdun nas btsan shugs kyis nga 'dzin bzung dang phyir 'khrid thabs ma byas par/_rang ngos nas lha sar 'gro dgos bshad de nga'i gdong pa chu la shor ma dgos pa byas pa de ngas shes kyi yod/ der brten nga rang lha sar bskyod cing kha mchu gtugs bsher 'phral du 'go tshugs/ de yang rdo rje dang nga'i pha/_de bzhin nga rang bcas le thogs gtso bo tshang ma khrims khang du bcar/ khrims bsher brgyud rim de rnyog 'dzing che la 'gro song yang chen po 'dug/ dus yun de'i ring nga'i phas khang pa g.yar te sdod dgos byung zhing khrims gtugs brgyud rim la yun ring 'gor/_nga rang blo zhum dgos pa zhig la/_khrims bsher byed mkhan gtso bo zhig gis rdo rje tshe brtan la ya nga snying rje byed pa shes byung /$antarābhavadeha”; Goldstucker s. voc. antarābhava and ativāhika, ātivāhika; Sāṁkhyasūtra, v.103.(A. B. Keith, Karmamīmāṁsā, p. 59, Bulletin School Oriental Studies, 1924, p. 554, thinks that this But Lhasa was involved now, and I felt I had little choice but to return quickly to the city. I knew that the government was allowing me to save face by asking me to come of my own free will rather than sending officers to try to take me from my village by force and in front of my neighbors and family. So I went back to Lhasa, and my court case began. (vik~ipta-), nicht gesammelt (samähita-), [und zugleich ist in ihrerGestalt durchaus] eine Perzeption vorhanden [und] nicht [gänzlich]abwesend[, so daß auch die Aussage des anderen Sutram volle Geltunghatj."Es werden also zwei hinayänistische Standpunkte mitgeteilt, von All the principals were thereDorje and my father as well as myself. The trial was quite an event. And it was expensive. 29a My father had to rent an apartment to live in for the duration,
'on kyang da cha lha sar 'gro dgos shar bar brten gang mgyogs 'gro rgyu las thabs shes gzhan med par mthong /#But Lhasa was involved now, and I felt I had little choice but to return quickly to the city.$gzhung gis las bya btang ste nga'i grong gseb dang khyim mtshes kyi mdun nas btsan shugs kyis nga 'dzin bzung dang phyir 'khrid thabs ma byas par/_rang ngos nas lha sar 'gro dgos bshad de nga'i gdong pa chu la shor ma dgos pa byas pa de ngas shes kyi yod/#I knew that the government was allowing me to save face by asking me to come of my own free will rather than sending officers to try to take me from my village by force and in front of my neighbors and family.$der brten nga rang lha sar bskyod cing kha mchu gtugs bsher 'phral du 'go tshugs/#So I went back to Lhasa, and my court case began.$de yang rdo rje dang nga'i pha/_de bzhin nga rang bcas le thogs gtso bo tshang ma khrims khang du bcar/#All the principals were thereDorje and my father as well as myself.$khrims bsher brgyud rim de rnyog 'dzing che la 'gro song yang chen po 'dug/#The trial was quite an event. And it was expensive.$dus yun de'i ring nga'i phas khang pa g.yar te sdod dgos byung zhing khrims gtugs brgyud rim la yun ring 'gor/_nga rang blo zhum dgos pa zhig la/_khrims bsher byed mkhan gtso bo zhig gis rdo rje tshe brtan la ya nga snying rje byed pa shes byung /#My father had to rent an apartment to live in for the duration,$
de de'i tshe de ltar so sor rtog pa na bar der bdag nyid kyi shes pa skyes te/ 'di ltar skyes pa'i chos kun nas nyon mongs pa shes par bya ba de dag gang yin/ gang la bud med kyi chos kun nas nyon mongs pa shes par bya ba de dag gang yin/ de de ltar so sor rtog pa na kun nas nyon mongs pa'i chos de mi dmigs shing /_gang la kun nas nyon mongs pa'i chos de yang mi dmigs so/_/ de de'i tshe 'dod pa rnams la 'dod chags dang bral ba rjes su thob bo/_/ des kun nas nyon mongs pa shes pa 'di la kun nas nyon mongs pa'i chos gang yang med cing /_'dir gang la yang kun nas nyon mongs pa'i chos gang yang med par 'phags pa'i ye shes 'dis the tsom med pa rjes su thob bo/_/ maud gal gyi bu de ji snyam du sems/ de'i tshe de'i dus na drang srong dbang po bsdams pa zhes bya bar gyur pa de gzhan yin par sems na khyod kyis de ltar mi blta ste de ci'i phyir zhe na/ nga de'i tshe de'i dus na drang srong dbang po bsdams pa zhes bya bar gyur to/_/$While he was then reflecting in this way, he had the following personal insight: ‘The afflictive phenomena that arise in this way must be understood. The afflictions that arise toward women must be understood. By this type of analysis one does not apprehend afflictive phenomena, nor does one apprehend the phenomena toward which one is afflicted.’ At that moment he achieved freedom from attachment to the objects of desire. As he understood affliction, there were no afflictive phenomena, nor any phenomena toward which to be afflicted; by that wisdom of the noble ones he became free of doubt. “What do you think, Maudgalyāyana? In case you may think that at that time the sage named Restrained Faculties was anyone else, do not think so. Why not? Because in those days I was the sage named Restrained Faculties.
de de'i tshe de ltar so sor rtog pa na bar der bdag nyid kyi shes pa skyes te/#While he was then reflecting in this way, he had the following personal insight:$'di ltar skyes pa'i chos kun nas nyon mongs pa shes par bya ba de dag gang yin/#‘The afflictive phenomena that arise in this way must be understood.$gang la bud med kyi chos kun nas nyon mongs pa shes par bya ba de dag gang yin/#The afflictions that arise toward women must be understood.$de de ltar so sor rtog pa na kun nas nyon mongs pa'i chos de mi dmigs shing /_gang la kun nas nyon mongs pa'i chos de yang mi dmigs so/_/#By this type of analysis one does not apprehend afflictive phenomena, nor does one apprehend the phenomena toward which one is afflicted.’$de de'i tshe 'dod pa rnams la 'dod chags dang bral ba rjes su thob bo/_/#At that moment he achieved freedom from attachment to the objects of desire.$des kun nas nyon mongs pa shes pa 'di la kun nas nyon mongs pa'i chos gang yang med cing /_'dir gang la yang kun nas nyon mongs pa'i chos gang yang med par 'phags pa'i ye shes 'dis the tsom med pa rjes su thob bo/_/#As he understood affliction, there were no afflictive phenomena, nor any phenomena toward which to be afflicted; by that wisdom of the noble ones he became free of doubt.$maud gal gyi bu de ji snyam du sems/#“What do you think, Maudgalyāyana?$de'i tshe de'i dus na drang srong dbang po bsdams pa zhes bya bar gyur pa de gzhan yin par sems na khyod kyis de ltar mi blta ste#In case you may think that at that time the sage named Restrained Faculties was anyone else, do not think so.$de ci'i phyir zhe na/#Why not?$nga de'i tshe de'i dus na drang srong dbang po bsdams pa zhes bya bar gyur to/_/#Because in those days I was the sage named Restrained Faculties.$
bdag gi bu rung bar gyur cig mi rung bar ma gyur cig_/bdag gi bya ba dag byed par shog shig_/ gsos na gsos pa'i lan phyir gso bar shog shig_/ nor skal la spyod par shog shig_/ bdag gi rigs rgyud yun ring du gnas par shog shig_/ bdag cag 'das te shi ba'i 'og tu yang bdag cag gi phyir mang yang rung nyung yang rung stesbyin pa dag byin la bsod nams dag byas nas de gnyis gang dang gang du skyes shing 'gro ba der 'di song shig ces yon sngo bar shog shig ces dga' ba'i tshig brjod do/_/ des bu chags par rig nas bu'i rim gro bya ba'i phyir khang bzangs kyi steng du nyam rangs su bzhag ste/ grang ba'i tshe grang ba'i yo byad rnams dang tsha ba'i tshe tsha ba'i yo byad rnams dang /$May everything be right with my son, may nothing go wrong with him, and may he carry on my work! As I care for him, may he care for me in return! May he enjoy my inheritance! May my lineage endure for a long time! And after our passing, when we die, may he give gifts, be they great or small, and make merit! When he does, may he dedicate the merit thus: ‘Wherever these two are born, may this go to them!’ ” Now that he knew his wife was pregnant, he ensconced her on the upper levels of their house in order to care for the baby. He provided her with what she needed for winter in the winter, what she needed for summer in the summer,
bdag gi bu rung bar gyur cig mi rung bar ma gyur cig_/bdag gi bya ba dag byed par shog shig_/#May everything be right with my son, may nothing go wrong with him, and may he carry on my work!$gsos na gsos pa'i lan phyir gso bar shog shig_/#As I care for him, may he care for me in return!$nor skal la spyod par shog shig_/#May he enjoy my inheritance!$bdag gi rigs rgyud yun ring du gnas par shog shig_/#May my lineage endure for a long time!$bdag cag 'das te shi ba'i 'og tu yang bdag cag gi phyir mang yang rung nyung yang rung stesbyin pa dag byin la bsod nams dag byas nas #And after our passing, when we die, may he give gifts, be they great or small, and make merit! When he does, may he dedicate the merit thus:$de gnyis gang dang gang du skyes shing 'gro ba der 'di song shig ces yon sngo bar shog shig ces dga' ba'i tshig brjod do/_/#‘Wherever these two are born, may this go to them!’ ”$des bu chags par rig nas bu'i rim gro bya ba'i phyir khang bzangs kyi steng du nyam rangs su bzhag ste/#Now that he knew his wife was pregnant, he ensconced her on the upper levels of their house in order to care for the baby.$grang ba'i tshe grang ba'i yo byad rnams dang tsha ba'i tshe tsha ba'i yo byad rnams dang /#He provided her with what she needed for winter in the winter, what she needed for summer in the summer,$
[!]rgya gar gyi mkhan po dzi na mi tra dang /_dA na shI la dang /_zhu chen gyi lots+tsha ba ka ba dpal brtsegs kyis bsgyur te gtan la phab pa// 'phags pa de bzhin gshegs pa'i yon tan dang ye shes bsam gyis mi khyab pa'i yul la 'jug pa bstan pa zhes bya ba theg pa chen po'i mdo/ sangs rgyas dang byang chub sems dpa' thams cad la phyag 'tshal lo/_/ 'di skad bdag gis thos pa dus gcig na/_bcom ldan 'das yul ma ga d+hA na chos kyi dbye dgon pa na byang chub kyi snying po kun tu 'od kyi khang bzangs bsod nams kyi rgyan gyi tshogs chen po bsags pa/_dga' ba rgya chen po skyed pa/_kun nas ma smad pa/_yon tan gyi tshogs dpag tu med pa dang ldan pa na bzhugs te bcom ldan 'das chos thams cad mnyam pa nyid du mngon par rdzogs par sangs rgyas pa/$This was translated and finalized by the Indian scholars Jinamitra and Dānaśīla, together with the chief editor and translator Kawa Peltsek. I The Noble Mahāyāna Sūtra Introduction to the Domain of the Inconceivable Qualities and Wisdom of the Tathāgatas Homage to all the buddhas and bodhisattvas. Thus did I hear at one time. The Blessed One was dwelling in the region of Magadha, on the seat of awakening in the Dharma Discernment hermitage in the mansion of Samantaprabha, which was a great store of accumulated meritorious attributes, delightful, and free of flaws, and had a vast number of qualities. The Blessed One had fully realized the equality of all phenomena.
[!]rgya gar gyi mkhan po dzi na mi tra dang /_dA na shI la dang /_zhu chen gyi lots+tsha ba ka ba dpal brtsegs kyis bsgyur te gtan la phab pa//#This was translated and finalized by the Indian scholars Jinamitra and Dānaśīla, together with the chief editor and translator Kawa Peltsek.$'phags pa de bzhin gshegs pa'i yon tan dang ye shes bsam gyis mi khyab pa'i yul la 'jug pa bstan pa zhes bya ba theg pa chen po'i mdo/#The Noble Mahāyāna Sūtra Introduction to the Domain of the Inconceivable Qualities and Wisdom of the Tathāgatas$sangs rgyas dang byang chub sems dpa' thams cad la phyag 'tshal lo/_/#Homage to all the buddhas and bodhisattvas.$'di skad bdag gis thos pa dus gcig na/_bcom ldan 'das yul ma ga d+hA na chos kyi dbye dgon pa na byang chub kyi snying po kun tu 'od kyi khang bzangs bsod nams kyi rgyan gyi tshogs chen po bsags pa/_dga' ba rgya chen po skyed pa/_kun nas ma smad pa/_yon tan gyi tshogs dpag tu med pa dang ldan pa na bzhugs te#Thus did I hear at one time. The Blessed One was dwelling in the region of Magadha, on the seat of awakening in the Dharma Discernment hermitage in the mansion of Samantaprabha, which was a great store of accumulated meritorious attributes, delightful, and free of flaws, and had a vast number of qualities.$bcom ldan 'das chos thams cad mnyam pa nyid du mngon par rdzogs par sangs rgyas pa/#The Blessed One had fully realized the equality of all phenomena.$
'grul bzhud kyi mthun rkyen zhan po yod pa de mgyogs myur mngon gsal du gyur la/_de ni nga phod kyi snang chung gi rnam 'gyur des bzhag pa'i zhabs 'dren gyi dpe mtshon gzhan pa gcig red/ kho la rang nyid bros byol du 'gro rgyu'i bzhon pa 'dang nges yod kyang /_kho'i las rogs tsho dang dmag mi/_dmag mi'i nang mi ste khong tsho rang rang gi khyim bdag dang lhan du chab mdo la spor dgos byung pa red/_rnams la 'grul bzhud kyi mthun rkyen yod pa bzo rgyu ma 'jon pa red/ nga phod kyis las ka gcig byas yod pa ni/_bka' shag la btsan 'dzul gyi skor rlung 'phrin brgyab pa red/ thengs gsum brgyab pa red/ yin na yang lha sa nas 'phral lan gang yang ma 'byor pa red/ lha sa na nyi ma lnga'i ring gi thugs spro gtong bzhin pa'i skabs dang 'khel 'dug cing /_de la gzhung zhabs mtho gras tshang ma slebs yod pa red/$The shortage of transportation soon became apparent—yet another example of the travesty created by Ngabo’s cavalier attitude. Although he had horses enough for his personal escape, he had failed to make transportation available for his underlings, his troops, and his troops’ families, who had moved to Chamdo along with their men. Ngabo had done one thing: He had radioed the Kashag about the invasion. Three times, in fact. But there was no immediate response from Lhasa. It happened that there was a five-day picnic going on in Lhasa, which all the senior officials were attending.
'grul bzhud kyi mthun rkyen zhan po yod pa de mgyogs myur mngon gsal du gyur la/_de ni nga phod kyi snang chung gi rnam 'gyur des bzhag pa'i zhabs 'dren gyi dpe mtshon gzhan pa gcig red/#The shortage of transportation soon became apparent—yet another example of the travesty created by Ngabo’s cavalier attitude.$kho la rang nyid bros byol du 'gro rgyu'i bzhon pa 'dang nges yod kyang /_kho'i las rogs tsho dang dmag mi/_dmag mi'i nang mi ste khong tsho rang rang gi khyim bdag dang lhan du chab mdo la spor dgos byung pa red/_rnams la 'grul bzhud kyi mthun rkyen yod pa bzo rgyu ma 'jon pa red/#Although he had horses enough for his personal escape, he had failed to make transportation available for his underlings, his troops, and his troops’ families, who had moved to Chamdo along with their men.$nga phod kyis las ka gcig byas yod pa ni/_bka' shag la btsan 'dzul gyi skor rlung 'phrin brgyab pa red/#Ngabo had done one thing: He had radioed the Kashag about the invasion.$thengs gsum brgyab pa red/#Three times, in fact.$yin na yang lha sa nas 'phral lan gang yang ma 'byor pa red/#But there was no immediate response from Lhasa.$lha sa na nyi ma lnga'i ring gi thugs spro gtong bzhin pa'i skabs dang 'khel 'dug cing /_de la gzhung zhabs mtho gras tshang ma slebs yod pa red/#It happened that there was a five-day picnic going on in Lhasa, which all the senior officials were attending.$
gros mthun gyur rnams bya ba la//_nye 'am rgyang na gnas kyang rung //_rang don bzhin du 'jug pa'i phyir// bya ba chen po gros kyis bsgrub// gros kyi nang nas grogs 'byung zhes//_gna' rabs mkhas pa'i gtam las bsgrags// thog mar gros su mi byed par//_tha mar 'gyod pa blun po'i mtshang // legs par bgros na legs pa'i blo skye zhing // don gyi bgyi bar kun kyang don mthun pas//_dka' ba'i gnas kyang dka' ba med 'grub phyir//_'khor mang ldan rnams 'khor la cis mi bgros// don chen bya ba gros med tshig tsam gyis//_drang srong dmod pa bzhin du su yis 'grub// thag chod 'os pa'i gnas la gros med kyang //_sa bdag rnams kyi tshig gis 'grub par 'gyur//$Whether they live near or far to each other, those who have achieved consensus, take up the task at hand as if they were doing it for their own sake. Great deeds are accomplished through consultation. From among the types of consultations, there is the one of “Drogjung” spoken of in the tales of the scholars of old. They didn’t first engage in consultation, and in the end regretted it, showing themselves to be fools. When people engage in proper consultation, a finer understanding arises. No matter what goal they are working toward, when their purposes coincide, people easily achieve even the most difficult thing. Therefore, how can those who have large retinues not consult their retinues? Who succeeds in accomplishing an important goal without consultation, simply by uttering some words, like a magician intoning a spell? But there is no consultation about who is worthy of making the final decision, and in this sense goals are accomplished through the words of rulers.
gros mthun gyur rnams bya ba la//_nye 'am rgyang na gnas kyang rung //_rang don bzhin du 'jug pa'i phyir//#Whether they live near or far to each other, those who have achieved consensus, take up the task at hand as if they were doing it for their own sake.$bya ba chen po gros kyis bsgrub//#Great deeds are accomplished through consultation.$gros kyi nang nas grogs 'byung zhes//_gna' rabs mkhas pa'i gtam las bsgrags//#From among the types of consultations, there is the one of “Drogjung” spoken of in the tales of the scholars of old.$thog mar gros su mi byed par//_tha mar 'gyod pa blun po'i mtshang //#They didn’t first engage in consultation, and in the end regretted it, showing themselves to be fools.$legs par bgros na legs pa'i blo skye zhing //#When people engage in proper consultation, a finer understanding arises.$don gyi bgyi bar kun kyang don mthun pas//_dka' ba'i gnas kyang dka' ba med 'grub phyir//_'khor mang ldan rnams 'khor la cis mi bgros//#No matter what goal they are working toward, when their purposes coincide, people easily achieve even the most difficult thing. Therefore, how can those who have large retinues not consult their retinues?$don chen bya ba gros med tshig tsam gyis//_drang srong dmod pa bzhin du su yis 'grub//#Who succeeds in accomplishing an important goal without consultation, simply by uttering some words, like a magician intoning a spell?$thag chod 'os pa'i gnas la gros med kyang //_sa bdag rnams kyi tshig gis 'grub par 'gyur//#But there is no consultation about who is worthy of making the final decision, and in this sense goals are accomplished through the words of rulers.$
[!]sngags 'dis bslangs pa'i zas ji ltar yongs su spyod pa'i kha zas la lan bdun du bsngags te yongs su spyad par bya'o/_/ [!]zos nas kyang snga ma bzhin du nye reg bya ste/_spyi bo la sogs pa lus thams cad tu nye reg byas nas/_de nas ngal bso bar bya ste/ [!]ngal sos nas yud tsam gyi phyed dam thun gcig ste/_de nas ras ris dang sangs rgyas thams cad la phyag 'tshal nas dam pa'i chos kyi glegs bam bklag par bya'o/_/ [!]'phags pa shes rab kyi pha rol tu phyin pa dang /_'phags pa zla ba'i sgron ma'i ting nge 'dzin dang /_'phags pa sa bcu pa dang /_'phags pa gser 'od dam pa dang /_'phags pa rma bya chen mo dang /_'phags pa rin po che tog gi gzungs dang 'di dag las gang yang rung ba bklag par bya'o/_/$“Whatever rice dishes one has obtained through alms, or any other food that one is going to eat, one should eat it after incanting it with the above mantra. Having eaten and ritually rinsed one’s mouth, one should wash the whole body as before, in the direction toward the head, and then take rest. Having rested for three quarters of an hour, or half of a half of one night-watch, one should respectfully salute the painting and recite genuine Dharma texts taught by all the buddhas. {11.189} “The texts to be recited are the noble Prajñāpāramitā, Candra­pradīpa­samādhi, Daśabhūmika, Suvarṇa­prabhāsottama, Mahā­māyūrī , or Ratna­ketu­dhāraṇī .
[!]sngags 'dis bslangs pa'i zas ji ltar yongs su spyod pa'i kha zas la lan bdun du bsngags te yongs su spyad par bya'o/_/#“Whatever rice dishes one has obtained through alms, or any other food that one is going to eat, one should eat it after incanting it with the above mantra.$[!]zos nas kyang snga ma bzhin du nye reg bya ste/_spyi bo la sogs pa lus thams cad tu nye reg byas nas/_de nas ngal bso bar bya ste/#Having eaten and ritually rinsed one’s mouth, one should wash the whole body as before, in the direction toward the head, and then take rest.$[!]ngal sos nas yud tsam gyi phyed dam thun gcig ste/_de nas ras ris dang sangs rgyas thams cad la phyag 'tshal nas dam pa'i chos kyi glegs bam bklag par bya'o/_/#Having rested for three quarters of an hour, or half of a half of one night-watch, one should respectfully salute the painting and recite genuine Dharma texts taught by all the buddhas. {11.189}$[!]'phags pa shes rab kyi pha rol tu phyin pa dang /_'phags pa zla ba'i sgron ma'i ting nge 'dzin dang /_'phags pa sa bcu pa dang /_'phags pa gser 'od dam pa dang /_'phags pa rma bya chen mo dang /_'phags pa rin po che tog gi gzungs dang 'di dag las gang yang rung ba bklag par bya'o/_/#“The texts to be recited are the noble Prajñāpāramitā, Candra­pradīpa­samādhi, Daśabhūmika, Suvarṇa­prabhāsottama, Mahā­māyūrī , or Ratna­ketu­dhāraṇī .$
rga shi dang /_slos pa'i mya ngan dang /_smre sngags 'don pa dang /_sdug bsngal ba skye ba'i nang na mi gnas/_skye ba'i phyi rol na mi gnas/_gnyi ga'i bar na yang mi gnas so/_/ [!]rga shi dang /_slos pa'i mya ngan dang /_smre sngags 'don pa dang /_sdug bsngal ba skye ba gnas te skye ba'i phyir rga shi dang /_slos pa'i mya ngan dang /_smre sngags 'don pa dang /_sdug bsngal ba brjod pa yang rgyu dang rkyen mang po las skye ba'i chos bstan pa'i phyir ro/_/ skye ba nyid rga shi dang /_slos pa'i mya ngan dang /_smre sngags 'don pa dang /_sdug bsngal ba dang lhan cig pa yang ma yin/_so so ba yang ma yin no/_/ skye ba la skye ba nyid kyang dmigs su med na skye ba'i rkyen gyis rga shi dang /_slos pa'i mya ngan dang /_smre sngags 'don pa dang /_sdug bsngal ba lta ci smos/$This is quoted in Mitākṣarā (3.265), which adds that since the expiation here prescribed is thrice as heavy ns that prescribed in the proceeding verse, the ‘grass’ and other things mentioned here should be taken to be of that quantity which would be obtainable at a price three times that of the single meal.It is quoted in Aparārka (p.1110), which notes that this refers to the stealing of ‘grass’ and other things whose value is three times that of the single meal of one man;—in Madanapārijāta (p. Aging, death, sorrow, lamentation, and suffering do not exist inside birth, outside birth, or somewhere in-between. Aging, death, sorrow, lamentation, and suffering do not depend on birth, but it is nonetheless said that aging, death, sorrow, lamentation, and suffering are due to birth because this demonstrates that phenomena arise due to many causes and conditions. Birth neither comes together with nor is separate from aging, death, sorrow, lamentation, and suffering. If birth itself is unobservable in birth, what need we say of the notion that aging, death, sorrow, lamentation, and suffering owe their existence to the condition of birth?
rga shi dang /_slos pa'i mya ngan dang /_smre sngags 'don pa dang /_sdug bsngal ba skye ba'i nang na mi gnas/_skye ba'i phyi rol na mi gnas/_gnyi ga'i bar na yang mi gnas so/_/#Aging, death, sorrow, lamentation, and suffering do not exist inside birth, outside birth, or somewhere in-between.$[!]rga shi dang /_slos pa'i mya ngan dang /_smre sngags 'don pa dang /_sdug bsngal ba skye ba gnas te #Aging, death, sorrow, lamentation, and suffering do not depend on birth, but$skye ba'i phyir rga shi dang /_slos pa'i mya ngan dang /_smre sngags 'don pa dang /_sdug bsngal ba brjod pa yang rgyu dang rkyen mang po las skye ba'i chos bstan pa'i phyir ro/_/#it is nonetheless said that aging, death, sorrow, lamentation, and suffering are due to birth because this demonstrates that phenomena arise due to many causes and conditions.$skye ba nyid rga shi dang /_slos pa'i mya ngan dang /_smre sngags 'don pa dang /_sdug bsngal ba dang lhan cig pa yang ma yin/_so so ba yang ma yin no/_/#Birth neither comes together with nor is separate from aging, death, sorrow, lamentation, and suffering.$skye ba la skye ba nyid kyang dmigs su med na skye ba'i rkyen gyis rga shi dang /_slos pa'i mya ngan dang /_smre sngags 'don pa dang /_sdug bsngal ba lta ci smos/#If birth itself is unobservable in birth, what need we say of the notion that aging, death, sorrow, lamentation, and suffering owe their existence to the condition of birth?$
le'u dgu pa/_ar man+Da la las ka 'char can zhig las 'go 'dzugs rgyu'i 'char gzhi yod pa thos skabs/_tshang ma'i nang nas ya mtshan che shos skye mkhan de lcam khAl seT yin/_mos/_ngas khyed la de 'dra byed du 'jug mi phod/ de ni drang po ma red/_ces bshad/ skar cha kha shas nang ar man+Da yis mo'i skad char mos mthun byed chog chog yin/ le lo'i ngang bskyal ba'i lo ngo de dag gi rjes su bya ba gnyer rgyu ni las sla po zhig ma red/ yin na'ang /_'dir re ba'i mig zung cer ba'i byis pa rnams yod/ ar man+Da yis rang gis rang la 'khang ra byed bzhin/_de ni pe ri si grong khyer nang gi ches drang shos kyi bya ba zhig yin gyi red/_ces bshad/$CHAPTER NINE MADAME Calcet was the most surprised of all when she heard that Armand planned to take a regular "I can't let you do that," she said. " rnam par gral ba dan 1 ses rab sin tu rnam par gralP 235aClJba dandantova37 It would not be fair." For a few seconds Armand was ready to agree with her. To settle down to work after all these lazy years! But there were the children with their pleading eyes. " It would be the fairest thing in Paris," persisted Armand, half-arguing with himself. "
le'u dgu pa/_ar man+Da la las ka 'char can zhig las 'go 'dzugs rgyu'i 'char gzhi yod pa thos skabs/_tshang ma'i nang nas ya mtshan che shos skye mkhan de lcam khAl seT yin/_mos/_ngas khyed la de 'dra byed du 'jug mi phod/#CHAPTER NINE MADAME Calcet was the most surprised of all when she heard that Armand planned to take a regular "I can't let you do that," she said. "$de ni drang po ma red/_ces bshad/#It would not be fair."$skar cha kha shas nang ar man+Da yis mo'i skad char mos mthun byed chog chog yin/#For a few seconds Armand was ready to agree with her.$le lo'i ngang bskyal ba'i lo ngo de dag gi rjes su bya ba gnyer rgyu ni las sla po zhig ma red/#To settle down to work after all these lazy years!$yin na'ang /_'dir re ba'i mig zung cer ba'i byis pa rnams yod/#But there were the children with their pleading eyes. "$ar man+Da yis rang gis rang la 'khang ra byed bzhin/_de ni pe ri si grong khyer nang gi ches drang shos kyi bya ba zhig yin gyi red/_ces bshad/#It would be the fairest thing in Paris," persisted Armand, half-arguing with himself. "$
des thabs zlar bab pa las chung ma blangs nas de de dang lhan cig tu rtse zhing dga' la dga' mgur spyod pa las/ phyi zhig na de'i chung ma la bu chags nas/ de zla ba dgu'am bcu lon pa dang /_bu mo gzugs bzang zhing blta na sdug la mdzes pa zhig btsas te/ de'i btsas ston rgyas par byas nas rigs dang 'thun pa'i ming btags te 'o ma dang zho dang mar dang zhun mar dang mar gyi nying gus bskyed bsrings nas/ de gang gi tshe cher skyes pa de'i tshe/_des yang dag par rdzogs pa'i sangs rgyas 'od srung gi bstan pa la dad pa rnyed nas/ des pha ma la gsol te/ rab tu byung nas des sde snod gsum bslabs te rig pa dang grol ba'i spobs pa dang ldan pa'i chos smra ba/ gos dang zas dang mal cha dang stan dang nad gsos dang sman zong rnams rnyed par gyur nasades sbyin bdag dang sbyin pa po rnams la bskul te/_gtsug lag khang mchod rten dang bcas pa rnam pa thams cad yongs su rdzogs par byed du bcug nas/$“When the time came for him to marry he took a wife. As they enjoyed themselves and coupled, one day his wife conceived. After nine or ten months had passed, she gave birth to a child who was well proportioned, pleasing to the eye, and beautiful. At the elaborate feast celebrating her birth they named her according to their clan. They reared her on milk, yogurt, butter, ghee, and milk solids, and she flourished like a lotus in a lake. “When she grew up she found faith in the doctrine of the totally and completely awakened Buddha Kāśyapa, asked for her parents’ permission, and went forth. After going forth, she studied the Tripiṭaka and became a proponent of the Dharma with all the eloquence of her wisdom and freedom. > requests by introducing a third term, brahman (or ātman), an upanișadic> notion, hence vedāntic, qualified as advaita in verse 57.> 24609c619< the necessary effort to understand it: 'Although that which is to be said Having acquired provisions of clothing, food, bedding, a seat, and medicines for the sick, she called upon all the benefactors and patrons to build a stūpa and a monastery associated with it that that was complete in every respect.
des thabs zlar bab pa las chung ma blangs nas#“When the time came for him to marry he took a wife.$de de dang lhan cig tu rtse zhing dga' la dga' mgur spyod pa las/#As they enjoyed themselves and coupled,$phyi zhig na de'i chung ma la bu chags nas/#one day his wife conceived.$de zla ba dgu'am bcu lon pa dang /_bu mo gzugs bzang zhing blta na sdug la mdzes pa zhig btsas te/#After nine or ten months had passed, she gave birth to a child who was well proportioned, pleasing to the eye, and beautiful.$de'i btsas ston rgyas par byas nas rigs dang 'thun pa'i ming btags te #At the elaborate feast celebrating her birth they named her according to their clan.$'o ma dang zho dang mar dang zhun mar dang mar gyi nying gus bskyed bsrings nas/#They reared her on milk, yogurt, butter, ghee, and milk solids, and she flourished like a lotus in a lake.$de gang gi tshe cher skyes pa de'i tshe/_des yang dag par rdzogs pa'i sangs rgyas 'od srung gi bstan pa la dad pa rnyed nas/#“When she grew up she found faith in the doctrine of the totally and completely awakened Buddha Kāśyapa,$des pha ma la gsol te/#asked for her parents’ permission,$rab tu byung nas #and went forth.$des sde snod gsum bslabs te rig pa dang grol ba'i spobs pa dang ldan pa'i chos smra ba/#After going forth, she studied the Tripiṭaka and became a proponent of the Dharma with all the eloquence of her wisdom and freedom.$gos dang zas dang mal cha dang stan dang nad gsos dang sman zong rnams rnyed par gyur nasades sbyin bdag dang sbyin pa po rnams la bskul te/_gtsug lag khang mchod rten dang bcas pa rnam pa thams cad yongs su rdzogs par byed du bcug nas/#Having acquired provisions of clothing, food, bedding, a seat, and medicines for the sick, she called upon all the benefactors and patrons to build a stūpa and a monastery associated with it that that was complete in every respect.$
rgyud rnams tha dad med pa dang //_zhes gsungs so//_skye ba'i khyad par ni/_sa 'di la gnas pa'i byang chub sems dpa' de phal cher lha'i rgyal po dga' ldan du skye bar 'gyur te/_mu stegs rnams kyi lta ba bzlog pa la mkhas pa'o// de ltar yang /_de yi rnam par smin pas ni/_dga' ldan gnas kyi lha rgyal 'gyur//_mu stegs byed pa thams cad kyi//_nyon mongs lta gnas zlog par byed//_ces so// mthu'i khyad par ni/_skad cig thang gcig yud tsam zhig la ting nge 'dzin bye ba phrag stong thob pa la sogs pa sbyar ro// sa drug pa'i ming gi khyad par ni/_mngon du gyur pa'o//$As said: Natures are not diverse… Specific birth means that in most cases a bodhisattva in this bhumi will be reborn as a king in the Tushita god realm and will be an expert in refuting the views of non-Buddhists. As said: Through their maturity, They become a king among Tushita gods Who refutes the afflicted views Of all non-Buddhists. Vijñānabhairava [VBh], Vijñānabhairavavivṛti, VijñānakaumudīM. Rāma Shastri 1918 (ed.): The Vijñāna-Bhairava with commentary partlyby Kshemarāja [v. 1-23] and partly by Shivopadhyāya. Srinagar, Re-search Department, Jammu & Kashmir State (KSTS 8).M. Rāma Shastri 1918 (ed.): The Vijñāna-Bhairava with commentary calledKaumadi [Kaumudī] by Ananda Bhaṭṭa. Srinagar, Research Depart-ment, Jammu & Kashmir State (KSTS 9).L. Silburn 1961 (transl.): Le Vijñānabhairava. Texte traduit et commenté.Paris, De Boccard (Publ. ICI 15). Specific power means that, in an instant, he accomplishes ten billion meditative stabilities. prākpratipāditaṃ saṃkalayannasyopadeśasyotkṛṣṭatvamāha|iti janmanāśahīnaṃ paramārthamaheśvarākhyamupalabhya |upalabdhṛtāprakāśātkṛtakṛtyastiṣṭhati yatheṣṭam || 81 || The specific name of the sixth bhumi is Actualized.
rgyud rnams tha dad med pa dang //_zhes gsungs so//_skye ba'i khyad par ni/_sa 'di la gnas pa'i byang chub sems dpa' de phal cher lha'i rgyal po dga' ldan du skye bar 'gyur te/_mu stegs rnams kyi lta ba bzlog pa la mkhas pa'o//#As said: Natures are not diverse… Specific birth means that in most cases a bodhisattva in this bhumi will be reborn as a king in the Tushita god realm and will be an expert in refuting the views of non-Buddhists.$de ltar yang /_de yi rnam par smin pas ni/_dga' ldan gnas kyi lha rgyal 'gyur//_mu stegs byed pa thams cad kyi//_nyon mongs lta gnas zlog par byed//_ces so//#As said: Through their maturity, They become a king among Tushita gods Who refutes the afflicted views Of all non-Buddhists.$mthu'i khyad par ni/_skad cig thang gcig yud tsam zhig la ting nge 'dzin bye ba phrag stong thob pa la sogs pa sbyar ro//#Specific power means that, in an instant, he accomplishes ten billion meditative stabilities.$sa drug pa'i ming gi khyad par ni/_mngon du gyur pa'o//#The specific name of the sixth bhumi is Actualized.$
lag pa smyo 'tshub 'tshub tu g.yugs pa'i steng na 'gul med du 'grengs 'dug slar yang khong gi ya nga ba'i sgam zad po de'i nang nas rkang shubs dang smad g.yogs dor ma rnams phyir thon nas yod pa de mthong byung la/_khong de'i steng du bsgur nas/ khong gi lag pa la thebs tshad de'i nang du g.yug bzhin 'dug de nas khong la rang gi lag sgam thob song la/_de ni a me ri ka'i nang gi pham shos pham pa'i mi rabs kyi rnam pa dod shos kyi sgam de red/ sgam de ni shog gus bzos pa gang zhig la de'i steng gi ri mo'i bkod pa rnams kyis de ni ko ba 'dra bo zhig bzos yod/_de'i steng du lcags long 'dra bo zhig bsgar yod/ ser ga chen po zhig steng nas mar gas yod/ Din gyis thag pa zhig la btags 'dug de nas khong gis rang gi mtsho 'grul rgyab khug blangs shing /_de'i nang du ca lag btsangs song /$II Once again I saw his pitiful huge battered trunk with socks and dirty underwear sticking out; he bent over it, throwing in everything he could find. Then he got his suitcase, the beatest suitcase in the USA. It was made of paper with designs on it to make it look like leather, and hinges of some kind pasted On. 133. Namely anvayajñāna and mārgajñāna, because mārge’nvayajñāna is, by its nature, thesetwo jñānas.134. Not samvṛtijñāna, because it has been acquired formerly (labdhapūrvatvāt); see vii.27.Not paracittajñāna, because the ascetic is not vītarāga.135. Therefore in the four types of paths of the eight stages of bhāvanāmārga where oneabandons the first eight categories of klesas of Kāmadhātu, and also as long as one has notabandoned the ninth. On these four types of paths, see v.61, vi.65b, (46d, 61d), vii. 18c, 25d.136. Namely the śāntādyudārādyākāro bhāvanāmārgah, see vi.49.Footnotes 1193137. See vi.61b.138. See vii.5c. A great rip ran down the top; Dean lashed on a rope. Then he grabbed his seabag and threw things into that.
lag pa smyo 'tshub 'tshub tu g.yugs pa'i steng na 'gul med du 'grengs 'dug slar yang khong gi ya nga ba'i sgam zad po de'i nang nas rkang shubs dang smad g.yogs dor ma rnams phyir thon nas yod pa de mthong byung la/_khong de'i steng du bsgur nas/#Once again I saw his pitiful huge battered trunk with socks and dirty underwear sticking out; he bent over it, throwing in everything he could find.$khong gi lag pa la thebs tshad de'i nang du g.yug bzhin 'dug de nas khong la rang gi lag sgam thob song la/_de ni a me ri ka'i nang gi pham shos pham pa'i mi rabs kyi rnam pa dod shos kyi sgam de red/#Then he got his suitcase, the beatest suitcase in the USA.$sgam de ni shog gus bzos pa gang zhig la de'i steng gi ri mo'i bkod pa rnams kyis de ni ko ba 'dra bo zhig bzos yod/_de'i steng du lcags long 'dra bo zhig bsgar yod/#It was made of paper with designs on it to make it look like leather, and hinges of some kind pasted On.$ser ga chen po zhig steng nas mar gas yod/#A great rip ran down the top; Dean lashed on a rope.$Din gyis thag pa zhig la btags 'dug de nas khong gis rang gi mtsho 'grul rgyab khug blangs shing /_de'i nang du ca lag btsangs song /#Then he grabbed his seabag and threw things into that.$
de bzhin du/_spyod 'jug las kyang /_rtag par mngon zhen gyis bslangs pa'am/_gnyen po yis ni bslangs pa nyid//_yon tan dang ni phan 'dogs shing //_sdug bsngal ba las dge chen 'gyur// zhes dang /_mdzod las/_mjug dang zhing dang gzhi dang ni//_sbyor dang sems pa bsam pa ste//_de dag chung dang che ba las//_las kyang chung dang che ba nyid//_ces gsungs pa ltar ro// gnyis pa so sor bsam pa la gnyis/_nag po'i las 'bras bsam pa/_dkar po'i las 'bras bsam pa'o// dang po la gsum/_las bsam pa/_'bras bu bsam pa/_de dag spang bar bsam pa'o//$Introduction to the Bodhisattva’s Way of Life says: Constantly inspired by a strong motivation or motivated by the remedial forces, actions before the fields of excellence, benefit or misery, become major deeds of virtue. is absolutely non-existent, is never, by any person, known to be extant;because the two properties of existence and non-existence, being mutuallycontradictory, can never belong (simultaneously) to the same object."34-35. Obj.: ""In the same manner, there is a contradiction between the""known and the unknown."" Reply: The Cognition resides in the person; and" wenn man die Störung nicht nur als Ursache des Ausfalls dernormalen Wirkung, sondern auch als Ursache des Eintretens einer mIn<zieh!assoBegrWei~ And Vasubandhu’s Treasury of Abhidharma says: The conclusion, field, and basis, the preparation and the intention according to whether these are great or small, the action itself will be great or small. CONTEMPLATING SPECIFIC TYPES OF ACTION This is divided into two parts: contemplating negative actions and contemplating positive actions. This has three parts: contemplating the actions and their effects, and avoiding them.
de bzhin du/_spyod 'jug las kyang /_rtag par mngon zhen gyis bslangs pa'am/_gnyen po yis ni bslangs pa nyid//_yon tan dang ni phan 'dogs shing //_sdug bsngal ba las dge chen 'gyur//#Introduction to the Bodhisattva’s Way of Life says: Constantly inspired by a strong motivation or motivated by the remedial forces, actions before the fields of excellence, benefit or misery, become major deeds of virtue.$zhes dang /_mdzod las/_mjug dang zhing dang gzhi dang ni//_sbyor dang sems pa bsam pa ste//_de dag chung dang che ba las//_las kyang chung dang che ba nyid//_ces gsungs pa ltar ro//#And Vasubandhu’s Treasury of Abhidharma says: The conclusion, field, and basis, the preparation and the intention according to whether these are great or small, the action itself will be great or small.$gnyis pa so sor bsam pa la gnyis/_nag po'i las 'bras bsam pa/_dkar po'i las 'bras bsam pa'o//#CONTEMPLATING SPECIFIC TYPES OF ACTION This is divided into two parts: contemplating negative actions and contemplating positive actions.$dang po la gsum/_las bsam pa/_'bras bu bsam pa/_de dag spang bar bsam pa'o//#This has three parts: contemplating the actions and their effects, and avoiding them.$
d+hi nesha gcig pus su nil dang byis pa kha shas a cang cang /_nged gnyis dbar gyi brtse dung gi 'brel ba de shes kyi red/_gnas tshul de rigs rtogs rgyu'i thad mi rgan pa rnams phru gu las dal ba yod/_nged gnyis dbar gyi 'brel ba dang /_nga'i tshor ba ngo ma de khyed kyi nang mir shod rgyu snga drags/ gal srid ngas nged gnyis dga' rogs yin zhes yongs bsgrags byas na/_khyed rang ri grong la gung gseng gto+ong skabs gnas tshul zhig byung ba gsal po chags kyi red/$Butat least in modern societies and economies slaughtering of animals and, what isperhaps worse, cruel forms of rearing them are Iargely committed for the sake ofmoney, and hence their extent is largely determined by consumer demand. Hence, theanimals are killed for the a n o n y m o U s c o n s U m e r , and whoever - monkor lay person - consumes meat er fish is one of them, and thereby inevitablyencourages the production of meat invoIving killing.'66This has, by the way, alreadybeen clearly recognized by the LahkfivatZrasfitra: "If nobody ate meat, nobody would Only Dinesh (and of course Sunil and some of the children) knew anything about the affair adults are much slower than children at sensing the truth and it was still too soon to reveal the true state of affairs, and my own feelings, to anyone else in the family. 6APHORISM I. If I came out with a declaration that I was in love with you, it would immediately become obvious that some- thing had happened during your holiday in the hill-station.
d+hi nesha gcig pus su nil dang byis pa kha shas a cang cang /_nged gnyis dbar gyi brtse dung gi 'brel ba de shes kyi red/_gnas tshul de rigs rtogs rgyu'i thad mi rgan pa rnams phru gu las dal ba yod/_nged gnyis dbar gyi 'brel ba dang /_nga'i tshor ba ngo ma de khyed kyi nang mir shod rgyu snga drags/#Only Dinesh (and of course Sunil and some of the children) knew anything about the affair adults are much slower than children at sensing the truth and it was still too soon to reveal the true state of affairs, and my own feelings, to anyone else in the family.$gal srid ngas nged gnyis dga' rogs yin zhes yongs bsgrags byas na/_khyed rang ri grong la gung gseng gto+ong skabs gnas tshul zhig byung ba gsal po chags kyi red/#If I came out with a declaration that I was in love with you, it would immediately become obvious that some- thing had happened during your holiday in the hill-station.$
gang la de gnyis yod pas srid pa yi//_rgya mtsho gnag rjes lta bur 'tshal bar bgyi//_zhes gsungs te/ chos rnams kyi rang dang spyi'i mtshan nyid legs par shes pa'i shes rab med par bsam gtan skye ba yod pa ma yin te/ shes rab kyis shes bya'i gnas la the tshom med par sgro 'dogs chod pa na dmigs pa la bde bar sems mnyam par 'jog pa'i phyir ro// bsam gtan med par yang ni yang dag pa ji lta ba bzhin shes pa'i shes rab med de/_sems mnyam par bzhag na yang dag pa ji lta ba bzhin du shes so gsungs pa'i phyir ro// rnal 'byor pa gang la dmigs pa la sems rtse gcig pa'i bsam gtan dang /_yang dag pa ji lta ba bzhin du shes pa'i shes rab de gnyi ga yod pa de yis srid pa'i rgya mtsho gnag rjes kyi chu lta bur 'tshal bar bgyi ste myur du skam pa'am rgal bar ni nus pa'i phyir ro//$He who has both reduces the ocean of existence To the size of an ox’s hoofprint. SPN II 4, 254SpN II 5, 258SpN II 6-7, 38, 155, 285, 346SPN II 7, 196SpN III 13, 107, 146SPN III 14, 167 Without the wisdom correctly understanding the individual and general attributes of dharmas, one cannot give rise to the dhyanas. 95culminating in the gift to a saint (arhat) or even to the Buddha. Thus,there is a clear hierarchy of recipients, which is based on their moraland spiritual status. This is because wisdom that is free of doubt severs all superfluous ideas concerning objects of knowledge and fixes the mind with ease upon the object of meditation. The specific forms of these generic ones, are Sound Further, there is no wisdom which is true and exact knowledge without dhyana, for it has been stated that true and exact knowledge comes when the mind is perfectly composed. Any yoga who possesses both dhyana—one-pointedness of mind directed towards a particular object of meditation—and wisdom—which is true and exact knowledge—reduces the ocean of existence to the amount of water in an ox’s hoofprint. This is because he is either able to dry it up quickly or is able to cross over it speedily.
gang la de gnyis yod pas srid pa yi//_rgya mtsho gnag rjes lta bur 'tshal bar bgyi//_zhes gsungs te/#He who has both reduces the ocean of existence To the size of an ox’s hoofprint.$chos rnams kyi rang dang spyi'i mtshan nyid legs par shes pa'i shes rab med par bsam gtan skye ba yod pa ma yin te/#Without the wisdom correctly understanding the individual and general attributes of dharmas, one cannot give rise to the dhyanas.$shes rab kyis shes bya'i gnas la the tshom med par sgro 'dogs chod pa na dmigs pa la bde bar sems mnyam par 'jog pa'i phyir ro//#This is because wisdom that is free of doubt severs all superfluous ideas concerning objects of knowledge and fixes the mind with ease upon the object of meditation.$bsam gtan med par yang ni yang dag pa ji lta ba bzhin shes pa'i shes rab med de/_sems mnyam par bzhag na yang dag pa ji lta ba bzhin du shes so gsungs pa'i phyir ro//#Further, there is no wisdom which is true and exact knowledge without dhyana, for it has been stated that true and exact knowledge comes when the mind is perfectly composed.$rnal 'byor pa gang la dmigs pa la sems rtse gcig pa'i bsam gtan dang /_yang dag pa ji lta ba bzhin du shes pa'i shes rab de gnyi ga yod pa de yis srid pa'i rgya mtsho gnag rjes kyi chu lta bur 'tshal bar bgyi ste myur du skam pa'am rgal bar ni nus pa'i phyir ro//#Any yoga who possesses both dhyana—one-pointedness of mind directed towards a particular object of meditation—and wisdom—which is true and exact knowledge—reduces the ocean of existence to the amount of water in an ox’s hoofprint. This is because he is either able to dry it up quickly or is able to cross over it speedily.$