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byang chub sems dpa' brtson 'grus smra ba ni ji skad smra ba ste/_gang gi tshe dge ba'i chos thams cad yongs su tshol ba la brtson 'grus snang ba 'di ni de'i de bzhin byed pa'o/_/_byang chub sems dpa' bsam gtan smra ba ni ji skad smra ba ste/_gang gi tshe bsam gtan dang rnam par thar pa dang ting nge 'dzin dang snyoms par 'jug pa rnams la snang ba 'di ni de'i de bzhin byed pa'o/_/$When bodhisattvas teach diligence and explain about diligently pursuing all virtuous qualities, they should practice accordingly. When bodhisattvas teach concentration and explain about being engaged in concentration, freedom, absorption, and equipoise, they should practice accordingly. | byang chub sems dpa' brtson 'grus smra ba ni ji skad smra ba ste/_gang gi tshe dge ba'i chos thams cad yongs su tshol ba la brtson 'grus snang ba 'di ni de'i de bzhin byed pa'o/_/#When bodhisattvas teach diligence and explain about diligently pursuing all virtuous qualities, they should practice accordingly.$byang chub sems dpa' bsam gtan smra ba ni ji skad smra ba ste/_gang gi tshe bsam gtan dang rnam par thar pa dang ting nge 'dzin dang snyoms par 'jug pa rnams la snang ba 'di ni de'i de bzhin byed pa'o/_/#When bodhisattvas teach concentration and explain about being engaged in concentration, freedom, absorption, and equipoise, they should practice accordingly.$ |
mthar khyed rang gnyid du yur skabs/_lag pa rang dbang med par nged gnyis kyi nyal khri'i dbar gyi zha la'i sgang la zags/_ngas khyed kyi lag pa yar btegs nas 'o zhig bskyal rjes/_khyed kyi brang khar lang tsho smin bzhin pa'i myos bum steng du lhod kyis bzhag$And when sleep finally overcame you, your hand fell listlessly between our beds, touching the ground; and I lifted it up, and after putting it once to my lips, returned it gently to your softly rising bosom. | mthar khyed rang gnyid du yur skabs/_lag pa rang dbang med par nged gnyis kyi nyal khri'i dbar gyi zha la'i sgang la zags/_ngas khyed kyi lag pa yar btegs nas 'o zhig bskyal rjes/_khyed kyi brang khar lang tsho smin bzhin pa'i myos bum steng du lhod kyis bzhag#And when sleep finally overcame you, your hand fell listlessly between our beds, touching the ground; and I lifted it up, and after putting it once to my lips, returned it gently to your softly rising bosom.$ |
nyan rang dgra bcom pa shes sgrib kyis 'jigs nas de'i rjes su de zad pa don du gnyer ba mthar thug theg pa gcig tu sgrub pa'i ched du logs su smos so//_bde gshegs mar me spos 'bru mar 'tshongs bur gyur tshe/_/de bzhin gshegs pa rnam par rol par snang ba gang /_/bye ba drug cu'i 'khor bcas dag la khrus khang gcig_/phul nas dang por byang chub tu ni sems bskyed do/_/$“The well-gone Pradīpa, when the son of a dealer in fragrant oils, Offered a bathhouse with sixty million attendants To the thus-gone Playful Light And in doing so first gave rise to the mind of awakening. | bde gshegs mar me spos 'bru mar 'tshongs bur gyur tshe/_/de bzhin gshegs pa rnam par rol par snang ba gang /_/bye ba drug cu'i 'khor bcas dag la khrus khang gcig_/phul nas dang por byang chub tu ni sems bskyed do/_/#“The well-gone Pradīpa, when the son of a dealer in fragrant oils, Offered a bathhouse with sixty million attendants To the thus-gone Playful Light And in doing so first gave rise to the mind of awakening.$ |
der gdan seng ge'i khri bye ba khrag khrig brgya stong phrag mang po dpag tu med pa/_grangs med pa/_sna tshogs pa/_blta na sdug pa/_mtho ba/_rab tu bzang ba/_yangs pa/_rgya che ba/_yid du 'ong ba/_yid dga' bar byed pa dag byung bar gyur to/_/_gling bzhi pa'i 'jig rten gyi khams 'dir them skas kha khyer mi bdun gyi 'phang tsam gyis bskor ba/_rgyar dpag tshad phyed kyis yongs su bzung ba/$It also featured many strikingly beautiful lion thrones—many tens of billions, countless, of all different kinds, alluring, lofty, superb, broad, and immense. In this world system appeared four thousand staircases framed by terraces the height of seven men and half a mile across. | der gdan seng ge'i khri bye ba khrag khrig brgya stong phrag mang po dpag tu med pa/_grangs med pa/_sna tshogs pa/_blta na sdug pa/_mtho ba/_rab tu bzang ba/_yangs pa/_rgya che ba/_yid du 'ong ba/_yid dga' bar byed pa dag byung bar gyur to/_/#It also featured many strikingly beautiful lion thrones—many tens of billions, countless, of all different kinds, alluring, lofty, superb, broad, and immense.$gling bzhi pa'i 'jig rten gyi khams 'dir them skas kha khyer mi bdun gyi 'phang tsam gyis bskor ba/_rgyar dpag tshad phyed kyis yongs su bzung ba/#In this world system appeared four thousand staircases framed by terraces the height of seven men and half a mile across.$ |
[!]sman pu skar mU la'i sa bon zla ba gzas zin pa la khar bcug na ji srid du tsu lu tsu lu zhes bya ba'i sgra 'byung ba de srid du bzlas pa byas la/_[!]sman de phyung nas lcags gsum gyis yongs su dkri ba byas la yang khar rab tu bcug na mi snang bar 'gyur ro/_/_[!]sman de skyugs na ni snang bar 'gyur ro/_/_tha na gcod 'breg brgyab pa'i mtha' mjug gi tshag sgra de'ang thos thub/_[!]li shi dri zhim po khar bcug la bzlas pa 'bum byas na gang dang smra ba de dbang du 'gyur ro/_/$“During a lunar eclipse, one should place some puṣkara seeds in one’s mouth and recite the mantra until the seeds make a bubbling sound. If one places them in the mouth wrapped in the three metals, one will become invisible. One will become visible again after spitting them out. {29.14} “One should place in one’s mouth some fragrant cloves and recite the mantra six hundred thousand times. Whoever one speaks to will become enthralled. | [!]sman pu skar mU la'i sa bon zla ba gzas zin pa la khar bcug na ji srid du tsu lu tsu lu zhes bya ba'i sgra 'byung ba de srid du bzlas pa byas la/#“During a lunar eclipse, one should place some puṣkara seeds in one’s mouth and recite the mantra until the seeds make a bubbling sound.$[!]sman de phyung nas lcags gsum gyis yongs su dkri ba byas la yang khar rab tu bcug na mi snang bar 'gyur ro/_/#If one places them in the mouth wrapped in the three metals, one will become invisible.$[!]sman de skyugs na ni snang bar 'gyur ro/_/#One will become visible again after spitting them out. {29.14}$[!]li shi dri zhim po khar bcug la bzlas pa 'bum byas na gang dang smra ba de dbang du 'gyur ro/_/#“One should place in one’s mouth some fragrant cloves and recite the mantra six hundred thousand times. Whoever one speaks to will become enthralled.$ |
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/$Only Dinesh (and of course Sunil and some of the children) knew anything about the affair adults are much slower than children at sensing the truth and it was still too soon to reveal the true state of affairs, and my own feelings, to anyone else in the family. | d+hi nesha gcig pus su nil dang byis pa kha shas a cang cang /_nged gnyis dbar gyi brtse dung gi 'brel ba de shes kyi red/_gnas tshul de rigs rtogs rgyu'i thad mi rgan pa rnams phru gu las dal ba yod/_nged gnyis dbar gyi 'brel ba dang /_nga'i tshor ba ngo ma de khyed kyi nang mir shod rgyu snga drags/#Only Dinesh (and of course Sunil and some of the children) knew anything about the affair adults are much slower than children at sensing the truth and it was still too soon to reveal the true state of affairs, and my own feelings, to anyone else in the family.$ |
ne tsos dbu ras kha gang po de dbu la gsol/_na bza' ngur smrig de sras kyi sku la gsol/_sku sked de sked la bcings/_zhabs phyag ko dkar de zhabs la gsol bas/_lha sras kyis ne tso la 'di skad ces gsungs so//_spyi tshogs kyis nga tsho kun la shugs rkyen thebs par byed la/_de yis mtshams tshugs med par nga tsho'i bsam blo la bzo lta bzo bar byed/_de nas/_spyi tshogs kyi gnon shugs kyang phyi yul nas byung zhing /_de yang rim gyis nang bsam blo'i steng gi gnon shugs su gyur 'gro/_khyod kyis nges par du rang nyid kyis bsam blo ci zhig gtong gin yod pa de shes dgos/_da dung /_khyod rang gang la gtogs pa'i chos lugs kyi sgo nas rang nyid hin rdu ba dang kha che ba/_ye shu ba zhig yin pa'i cha nas bsam blo gtong gin yod med de yang shes dgos shing /_da dung /_yin gcig min gnyis rang nyid ci zhig la dad mos yod med de yang shes dgos/_'di yod tshad spyi tshogs kyi sgrom gzhi'am 'gro lugs 'gro stangs de red/$Society influences all of us, it constantly shapes our thinking, and this pressure of society from the outside is gradually translated as the inner; You must know what you are thinking, and whether you are thinking as a Hindu, or a Moslem, or a Christian; that is, in terms of the religion you happen to belong to. You must be conscious of what you believe or do not believe. All this is the pattern of society and, | spyi tshogs kyis nga tsho kun la shugs rkyen thebs par byed la/#Society influences all of us,$de yis mtshams tshugs med par nga tsho'i bsam blo la bzo lta bzo bar byed/#it constantly shapes our thinking,$de nas/_spyi tshogs kyi gnon shugs kyang phyi yul nas byung zhing /_de yang rim gyis nang bsam blo'i steng gi gnon shugs su gyur 'gro/#and this pressure of society from the outside is gradually translated as the inner;$khyod kyis nges par du rang nyid kyis bsam blo ci zhig gtong gin yod pa de shes dgos/#You must know what you are thinking,$da dung /_khyod rang gang la gtogs pa'i chos lugs kyi sgo nas rang nyid hin rdu ba dang kha che ba/_ye shu ba zhig yin pa'i cha nas bsam blo gtong gin yod med de yang shes dgos shing /#and whether you are thinking as a Hindu, or a Moslem, or a Christian; that is, in terms of the religion you happen to belong to.$da dung /_yin gcig min gnyis rang nyid ci zhig la dad mos yod med de yang shes dgos/#You must be conscious of what you believe or do not believe.$'di yod tshad spyi tshogs kyi sgrom gzhi'am 'gro lugs 'gro stangs de red/#All this is the pattern of society and,$ |
phyogs yongs nas shar phyogs kyi bod mi tshos grong khyer nang tshun du bde srung bkod sgrig gi gra sgrig byas/_khong tsho rang rang gi pha yul du rgya dmag la 'thab pa'i nyams myong la bltas na/_'di ltar gra sgrig byed pa ni ya mtshan dgos pa zhig min/$From all accounts, the Eastern Tibetans instigated the defense buildup within the city limits, which is not surprising given their prior experience of fighting the PLA in their own regions. | phyogs yongs nas shar phyogs kyi bod mi tshos grong khyer nang tshun du bde srung bkod sgrig gi gra sgrig byas/_khong tsho rang rang gi pha yul du rgya dmag la 'thab pa'i nyams myong la bltas na/_'di ltar gra sgrig byed pa ni ya mtshan dgos pa zhig min/#From all accounts, the Eastern Tibetans instigated the defense buildup within the city limits, which is not surprising given their prior experience of fighting the PLA in their own regions.$ |
khos nga'i lag nas dngul g.yar skabs/_nga'i dngul khug las hin sgor kha shas blangs nas/_de deb nyo ched dang /_'tshem bu rgyag ched/_yang min na tshong khang bdag po zhig gis dngul ma sprad na tag tag bzo yi yin zhes 'jigs skul byed kyi 'dug rabs bshad nas/_dngos su gzhan zhig gi ched du bed spyod gtong bar byed/$The Vajra verses of the Hearing Lineage says: The alchemy of transference, which brings buddhahood without meditation......Draw HŪve and prāṇa-mind indivisible up into the central channel (avadhūti). Sunil’s ‘borrowing’ consisted of extracting a few rupee-notes from my wallet, saying he needed the money for books or a tailor’s bill or a shopkeeper who was threatening him with violence, and then spending it on something quite different. | khos nga'i lag nas dngul g.yar skabs/_nga'i dngul khug las hin sgor kha shas blangs nas/_de deb nyo ched dang /_'tshem bu rgyag ched/_yang min na tshong khang bdag po zhig gis dngul ma sprad na tag tag bzo yi yin zhes 'jigs skul byed kyi 'dug rabs bshad nas/_dngos su gzhan zhig gi ched du bed spyod gtong bar byed/#Sunil’s ‘borrowing’ consisted of extracting a few rupee-notes from my wallet, saying he needed the money for books or a tailor’s bill or a shopkeeper who was threatening him with violence, and then spending it on something quite different.$ |
lhas smras pa/_khyim bdag shes pa yod de/_dge sbyong gau ta ma shAkya'i bu/_shAkya'i rigs las skra dang kha spu bregs te/_chos gos tshon can rnams bgos nas/_yang dag pa'i dad pas khyim nas khyim med par rab tu byung nas/_des bla na med pa yang dag par rdzogs pa'i byang chub tu mngon par rdzogs par sangs rgyas te/_bcom ldan 'das des ni 'jig rten na 'jig pa'i chos can gang yin pa dang /_'jig pa'i chos can ma yin pa gang yin pa mkhyen to/_/$“Householder, there is one who knows—the ascetic Gautama, the Śākyas’ heir, one of the Śākya clan, who shaved his head and face and donned the colorful religious robes, and with nothing short of perfect faith went forth from home to live as a mendicant, and fully and completely awakened unto unexcelled, total, and complete enlightenment. He, the Blessed One, knows which things in this world are subject to ruin and which are not,” answered the deity. | lhas smras pa/_khyim bdag shes pa yod de/_dge sbyong gau ta ma shAkya'i bu/_shAkya'i rigs las skra dang kha spu bregs te/_chos gos tshon can rnams bgos nas/_yang dag pa'i dad pas khyim nas khyim med par rab tu byung nas/_des bla na med pa yang dag par rdzogs pa'i byang chub tu mngon par rdzogs par sangs rgyas te/_bcom ldan 'das des ni 'jig rten na 'jig pa'i chos can gang yin pa dang /_'jig pa'i chos can ma yin pa gang yin pa mkhyen to/_/#“Householder, there is one who knows—the ascetic Gautama, the Śākyas’ heir, one of the Śākya clan, who shaved his head and face and donned the colorful religious robes, and with nothing short of perfect faith went forth from home to live as a mendicant, and fully and completely awakened unto unexcelled, total, and complete enlightenment. He, the Blessed One, knows which things in this world are subject to ruin and which are not,” answered the deity.$ |
gzhung rta'i steng nas yal ga skye/_khyed kyis mi legs pa'i bya ba la gdong len byed pa'i skabs su/_khyed kyi sems kyi zab sa na/_khyed la grogs byed pa'i blo gros sam shes rab yod cing /_des khyed la grogs byed pa red/_khyed kyis dka' tshegs med pa'i thogs nas de la gdong len byed thub/_de bzhin/_bya ba yag po zhig byung ba'i skabs su yang khyed kyis de la gdong len byed thub pa red/$In the depths of your mind, you have wisdom that will carry you when you encounter something negative. You don’t get thrown by it; you simply take it in stride. Branches spread from the trunk. Likewise, when something good happens you can take this in stride also. | khyed kyis mi legs pa'i bya ba la gdong len byed pa'i skabs su/_khyed kyi sems kyi zab sa na/_khyed la grogs byed pa'i blo gros sam shes rab yod cing /_des khyed la grogs byed pa red/#In the depths of your mind, you have wisdom that will carry you when you encounter something negative.$khyed kyis dka' tshegs med pa'i thogs nas de la gdong len byed thub/#You don’t get thrown by it; you simply take it in stride.$de bzhin/_bya ba yag po zhig byung ba'i skabs su yang khyed kyis de la gdong len byed thub pa red/#Likewise, when something good happens you can take this in stride also.$ |
de yang ye shes 'od rang gi gcung la rgyal srid gtad zin kyang /_zhag bzhi pa la sangs rgyas bcom ldan 'das kyi spyan sngar sna ma'i me tog gi phreng ba la lan stong rtsa brgyad bsngags te/_mi'i mgo la bcings na zhag bzhi pa'i rims sos par 'gyur ro/_/_mtshon btab pa'i rna bar bzlas brjod byas na brjed byed las thar bar 'gyur ro/_/_lus srul pos zin pa rnams la sangs rgyas la phul ba'i me tog gis bdug go/_/$“For a fever that returns every four days, recite the mantra one thousand and eight times over a garland of jasmine flowers before an image of the Blessed Buddha. Tie it around the patient’s head, and they will recover from the four-day fever. Although Ye-Ses-'od had given up his royal position to his younger brother, he came as the leader of an army to fight against the Gar-Log. “If you recite the mantra in the ear of someone who has been struck with a weapon, they will be cured of their amnesia. “For those who have been possessed by a kaṭapūtana , fumigate the patient with flowers that have been offered to the Buddha. | zhag bzhi pa la sangs rgyas bcom ldan 'das kyi spyan sngar sna ma'i me tog gi phreng ba la lan stong rtsa brgyad bsngags te/#“For a fever that returns every four days, recite the mantra one thousand and eight times over a garland of jasmine flowers before an image of the Blessed Buddha.$mi'i mgo la bcings na zhag bzhi pa'i rims sos par 'gyur ro/_/#Tie it around the patient’s head, and they will recover from the four-day fever.$mtshon btab pa'i rna bar bzlas brjod byas na brjed byed las thar bar 'gyur ro/_/#“If you recite the mantra in the ear of someone who has been struck with a weapon, they will be cured of their amnesia.$lus srul pos zin pa rnams la sangs rgyas la phul ba'i me tog gis bdug go/_/#“For those who have been possessed by a kaṭapūtana , fumigate the patient with flowers that have been offered to the Buddha.$ |
g.yog po mang pos so sor zhabs zhu sgrub kyi yod srid kyang /_nga tsho ni da dung sdug bsngal las thar mi thub/_shin tu rdzig po yod pa'i phyi rol 'dra chags po de'i rgyab tu yod pa'i phyug bdag tshor ltos dang /_kho tsho la don ngo mar bde skyid cig yod dam/_kho tsho mang po'i ngo ru thang chad pa'am skyo nyams shig mngon gsal du yod/_mda' dang mdung gis spras pa'i sku mkhar dmar po dang la rtse la sogs pa brtsigs par sems/_mdor na btsan dang btsan po gnyis ka'i chas dang /_sku mkhar/_la thod/_ru dar la sogs pa dmar zing nge ba zhig yod pa yin nam snyam//_nga tshos 'dod pa gang de rang la ma thob na nga tshor thabs zad pa'i tshor ba zhig 'byung gi yod/_'di ni nga tsho'i 'tsho ba'i nang gi sdug bsngal gtso bo zhig yin/_sdug bsngal de'i rkyen pas mi mang po smyon pa chags kyi yod/$We might have an army of servants working for us but we’re still completely miserable. Look at the very rich beyond their glossy exteriors and ask yourself whether they’re truly happy. Many of them look thoroughly worn down and miserable. When we don’t get what our attachment wants, we feel hopeless. This is one of the fundamental sufferings in our life. This is what makes people crazy. | g.yog po mang pos so sor zhabs zhu sgrub kyi yod srid kyang /_nga tsho ni da dung sdug bsngal las thar mi thub/#We might have an army of servants working for us but we’re still completely miserable.$shin tu rdzig po yod pa'i phyi rol 'dra chags po de'i rgyab tu yod pa'i phyug bdag tshor ltos dang /_kho tsho la don ngo mar bde skyid cig yod dam/#Look at the very rich beyond their glossy exteriors and ask yourself whether they’re truly happy.$kho tsho mang po'i ngo ru thang chad pa'am skyo nyams shig mngon gsal du yod/#Many of them look thoroughly worn down and miserable.$nga tshos 'dod pa gang de rang la ma thob na nga tshor thabs zad pa'i tshor ba zhig 'byung gi yod/#When we don’t get what our attachment wants, we feel hopeless.$'di ni nga tsho'i 'tsho ba'i nang gi sdug bsngal gtso bo zhig yin/#This is one of the fundamental sufferings in our life.$sdug bsngal de'i rkyen pas mi mang po smyon pa chags kyi yod/#This is what makes people crazy.$ |
byang chub sems dpa'i spyod pa la 'jug pa lasaM bag yod pa bstan pa zhes bya ba ste le'u bzhi pa'o////_@#//_gsang sngags rdo rje theg pa'i tshul las snang ba lhar bsgrub pa _@#//_gsang sngags rdo rje theg pa'i tshul las 'jig rten dang 'jig rten las 'das pa'i chos thams cad dbyer med par sku gsung thugs rdo rje lta bu'i dkyil 'khor du/ye nas sangs rgyas pa yin pas da lam gyis sgrub pa lta bu ni ma yin no//zhes 'byung ba la/$That was the chapter on heedfulness, the fourth chapter of Entering the Bodhisatva’s Conduct. Establishing Appearances as Divine According to the Secret Mantra, the Vajra Vehicle The Vajra vehicle of Secret Mantra states, “all mundane and supramundane phenomena, without any distinction, are primordially enlightened as the maṇḍala of vajralike body, speech, and mind. Thus [the maṇḍala] is not accomplished through a path.” | byang chub sems dpa'i spyod pa la 'jug pa lasaM bag yod pa bstan pa zhes bya ba ste le'u bzhi pa'o////#That was the chapter on heedfulness, the fourth chapter of Entering the Bodhisatva’s Conduct.$@#//_gsang sngags rdo rje theg pa'i tshul las snang ba lhar bsgrub pa #Establishing Appearances as Divine According to the Secret Mantra, the Vajra Vehicle$@#//_gsang sngags rdo rje theg pa'i tshul las 'jig rten dang 'jig rten las 'das pa'i chos thams cad dbyer med par sku gsung thugs rdo rje lta bu'i dkyil 'khor du/ye nas sangs rgyas pa yin pas da lam gyis sgrub pa lta bu ni ma yin no//zhes 'byung ba la/#The Vajra vehicle of Secret Mantra states, “all mundane and supramundane phenomena, without any distinction, are primordially enlightened as the maṇḍala of vajralike body, speech, and mind. Thus [the maṇḍala] is not accomplished through a path.”$ |
phan gnod med pa'i gtam rnams las//_don chen yid la brnag pa'i las//_dus min par ni khar dbyung na//_kun gyis thos shing don mi 'grub//_shin tu gsang bar 'os pa ni//_rang las gzhan pa su la'ang min//_mdza' bas mdza' bar tshig spel nas//_tha ma rgyal khams khyab par 'gyur//_ji ltar mdza' bar gyur kyang ni//_dgos med gsang tshig smra mi bya//_gsang tshig bud med la smras pas//_skye bo phal cher nyams la ltos//$When, in casual conversation, you inopportunely reveal information about your most important plans, everyone hears about them, and your goals are thwarted. When something ought to be utterly secret, keep it to yourself, and share it with no one else. Word spreads from one friend to another until it is finally known throughout the entire kingdom. Without good reason, you should not share secrets even with those who have become friends. Consider the losses most men have experienced by telling their secrets to women. | phan gnod med pa'i gtam rnams las//_don chen yid la brnag pa'i las//_dus min par ni khar dbyung na//_kun gyis thos shing don mi 'grub//#When, in casual conversation, you inopportunely reveal information about your most important plans, everyone hears about them, and your goals are thwarted.$shin tu gsang bar 'os pa ni//_rang las gzhan pa su la'ang min//#When something ought to be utterly secret, keep it to yourself, and share it with no one else.$mdza' bas mdza' bar tshig spel nas//_tha ma rgyal khams khyab par 'gyur//#Word spreads from one friend to another until it is finally known throughout the entire kingdom.$ji ltar mdza' bar gyur kyang ni//_dgos med gsang tshig smra mi bya//#Without good reason, you should not share secrets even with those who have become friends.$gsang tshig bud med la smras pas//_skye bo phal cher nyams la ltos//#Consider the losses most men have experienced by telling their secrets to women.$ |
[!]phyag rgya pad+ma'i phreng ba ste/_/phyag rgya chen por de shes bya/_/_[!]'jig rten pa ni thams cad kyi/_/phyag rgya sngags rnams mchog sbyin byed/_/_[!]mthu chen gtso bo chen po ste/_/gtso bo 'jig rten gsum gyis mchod/_/_[!]brgyad pa yang dag rab sbyar ba/_/phyag rgya srid gsum skye gnas yin/_/_[!]phyag rgya rnams kyi grangs bstan pa/_/rgyud 'di las ni rab 'byung ba/_/_[!]brgya gcig de bzhin rtsa brgyad du/_/phyag rgya'i grangs su brtags pa yin/_/_[!]rdzogs sangs rgyas kyis 'di tshad du/_/sa steng sngon ni bstan pa yin/_/$The lotus wreath by name, It is known as a ‘great’ mudrā. {35.42} “Among all the worldly mudrās and mantras, The boon-granting has the greatest power; It is the most exalted and excellent And worshiped throughout the triple universe. {35.43} “Designated as the 108th, This mudrā is the birthplace of the triple universe. Among the mudrās enumerated in this tantra, This one is the most powerful. {35.44} “The count assigned to the mudrās Is thus one hundred and eight. This number was formerly taught in song By the perfect buddhas on the earth. | [!]phyag rgya pad+ma'i phreng ba ste/_/phyag rgya chen por de shes bya/_/#The lotus wreath by name, It is known as a ‘great’ mudrā. {35.42}$[!]'jig rten pa ni thams cad kyi/_/phyag rgya sngags rnams mchog sbyin byed/_/#“Among all the worldly mudrās and mantras, The boon-granting has the greatest power;$[!]mthu chen gtso bo chen po ste/_/gtso bo 'jig rten gsum gyis mchod/_/#It is the most exalted and excellent And worshiped throughout the triple universe. {35.43}$[!]brgyad pa yang dag rab sbyar ba/_/phyag rgya srid gsum skye gnas yin/_/#“Designated as the 108th, This mudrā is the birthplace of the triple universe.$[!]phyag rgya rnams kyi grangs bstan pa/_/rgyud 'di las ni rab 'byung ba/_/#Among the mudrās enumerated in this tantra, This one is the most powerful. {35.44}$[!]brgya gcig de bzhin rtsa brgyad du/_/phyag rgya'i grangs su brtags pa yin/_/#“The count assigned to the mudrās Is thus one hundred and eight.$[!]rdzogs sangs rgyas kyis 'di tshad du/_/sa steng sngon ni bstan pa yin/_/#This number was formerly taught in song By the perfect buddhas on the earth.$ |
dge slong gi bslab sdom bzhes phyogs dang 'brel ba'i mdzad sgo rnams rtse yig tshang nas go sgrig legs par gnang /_shing lug zla ba dang bo'i tshes bcu gcig (phyi lo 1895_zla ba 3_pa'i tshes 7)_nyin lha sa'i dbus su chags pa'i jo khang gi rten gtso jo bo shAkya mu ni'i sku brnyan gyi sku mdun du khong gis dge slong gi bslab sdom rnams bzhes/$All the prepa- rations had been made at the Potala's Bureau to perform the solemn rite of his receiving the commandments for monkhood. On the 11/1/Wood-Sheep March , 1895, he received the rite in front of the image of Sakyamuni, in the Temple of Chokhang in the centre of Lhasa. | dge slong gi bslab sdom bzhes phyogs dang 'brel ba'i mdzad sgo rnams rtse yig tshang nas go sgrig legs par gnang /#All the prepa- rations had been made at the Potala's Bureau to perform the solemn rite of his receiving the commandments for monkhood.$shing lug zla ba dang bo'i tshes bcu gcig (phyi lo 1895_zla ba 3_pa'i tshes 7)_nyin lha sa'i dbus su chags pa'i jo khang gi rten gtso jo bo shAkya mu ni'i sku brnyan gyi sku mdun du khong gis dge slong gi bslab sdom rnams bzhes/#On the 11/1/Wood-Sheep March , 1895, he received the rite in front of the image of Sakyamuni, in the Temple of Chokhang in the centre of Lhasa.$ |
dngos po la dmigs pa'i bsam gtan gang yin pa de ni phyogs gcig pa'i bsam gtan gyi pha rol tu phyin pa'o/_/_[!]spyod pa dang /_sel ba'i 'du shes la rtog pa gang yin pa de ni phyogs gcig pa'i shes rab kyi pha rol tu phyin pa ste/_lha yi bu mo sgra dbyangs snyan pa dang /_/_sil snyan rol mo glu dbyangs 'jam pa dang /_/_pi bang rdza rnga rnga chen dung gi sgra/_/_de dag sangs rgyas gsung gi char mi phod/_/_khu byug ne tso ri skegs sgra rnams dang /_/_khrung khrung rma bya mi'am ci yi sgra/_/_sgra dbyangs yid 'ong snyan pa ci yod pa/_/_de dag sangs rgyas gsung gi char mi phod/_/_snyan cing mnyen la yid 'ong dga' ba dang /_/_shin tu mnyen la rab bsngags zhi ba'i tshig_/_dbyangs rnams thams cad dus gcig bsgrags pa bas/_/_de bzhin gshegs pa'i gsung mchog dgar 'gyur yin/_/_'di dag ni phyogs gcig pa'i pha rol tu phyin pa drug go/_/_de la nyams pa med pa'i pha rol tu phyin pa drug gang zhe na/_sbyin gnas rnams dang so so'i skye bo rnams la sems mnyam pa nyid kyis sbyin pa gang yin pa de ni nyams pa med pa'i sbyin pa'i pha rol tu phyin pa'o/_/_mi gnas pa'i sdom pa gang yin pa de ni nyams pa med pa'i tshul khrims kyi pha rol tu phyin pa'o/_/$The perfection of concentration based on partiality is concentration focused on entities. The perfection of insight based on partiality is insight that conceives in terms of analysis and eliminative reasoning. Such are the six perfections of partiality. “What are the six incorruptible perfections? Incorruptible perfection of generosity is giving with a mind of equality toward objects of veneration and ordinary beings. Incorruptible perfection of discipline is the vow of nonabiding. | dngos po la dmigs pa'i bsam gtan gang yin pa de ni phyogs gcig pa'i bsam gtan gyi pha rol tu phyin pa'o/_/#The perfection of concentration based on partiality is concentration focused on entities.$[!]spyod pa dang /_sel ba'i 'du shes la rtog pa gang yin pa de ni phyogs gcig pa'i shes rab kyi pha rol tu phyin pa ste/#The perfection of insight based on partiality is insight that conceives in terms of analysis and eliminative reasoning.$'di dag ni phyogs gcig pa'i pha rol tu phyin pa drug go/_/#Such are the six perfections of partiality.$de la nyams pa med pa'i pha rol tu phyin pa drug gang zhe na/#“What are the six incorruptible perfections?$sbyin gnas rnams dang so so'i skye bo rnams la sems mnyam pa nyid kyis sbyin pa gang yin pa de ni nyams pa med pa'i sbyin pa'i pha rol tu phyin pa'o/_/#Incorruptible perfection of generosity is giving with a mind of equality toward objects of veneration and ordinary beings.$mi gnas pa'i sdom pa gang yin pa de ni nyams pa med pa'i tshul khrims kyi pha rol tu phyin pa'o/_/#Incorruptible perfection of discipline is the vow of nonabiding.$ |
da dung rgya dmar gyis bod rigs rnams la skra ring po bzhag pa yin na log spyod pa nang bzhin btsog pa 'dug ces skra breg tu bcug gi yod ces bshad byang /_nga'i tsha bos mu mthud nas brjod don/_bod nang gi gnas stangs la 'gyur ba de 'dra zhig phyin yod min ngas gsal po dran gyi mi 'dug ces smras/_ngas khong la dar lcog dang ma Ni'i lha khang mthong rgyu med pa de 'dra gang yin nam zhes dris pas/_khong gis dkar mdzes sa khul gyi dgon sde chung tshags rnams slar gso'i thad rgya dmar gyis rgyab skyor spu tsam yang byas med pa dang /$Also for years they forced us to cut our hair because they say that long hair is reactionary and dirty.” He added, “I can’t remember when things have been any different.” I asked him, “Why don’t we see any prayer flags and mani temples?” He told me that nothing was being done for the restoration of the small monasteries in the region. | da dung rgya dmar gyis bod rigs rnams la skra ring po bzhag pa yin na log spyod pa nang bzhin btsog pa 'dug ces skra breg tu bcug gi yod ces bshad byang /#Also for years they forced us to cut our hair because they say that long hair is reactionary and dirty.”$nga'i tsha bos mu mthud nas brjod don/_bod nang gi gnas stangs la 'gyur ba de 'dra zhig phyin yod min ngas gsal po dran gyi mi 'dug ces smras/#He added, “I can’t remember when things have been any different.”$ngas khong la dar lcog dang ma Ni'i lha khang mthong rgyu med pa de 'dra gang yin nam zhes dris pas/#I asked him, “Why don’t we see any prayer flags and mani temples?”$khong gis dkar mdzes sa khul gyi dgon sde chung tshags rnams slar gso'i thad rgya dmar gyis rgyab skyor spu tsam yang byas med pa dang /#He told me that nothing was being done for the restoration of the small monasteries in the region.$ |
gsol pa/_bcom ldan 'das ji ltar na byang chub sems dpa' rnams lugs las bzlog par 'jug pa lags/_ji ltar na lugs bzhin du slob pa lags/_ji ltar na spyi'u tshugs kyi rgyud 'tshal ba lags/_bka' stsal pa/_lugs las bzlog par 'jug par bya ba ni byis pa so so'i skye bo thams cad kyi spyod pa las phyir log pa'o/_/_lugs bzhin du bslab pa ni byang chub sems dpa'i bslab pa thams cad la'o/_/_spyi'u tshugs kyi rgyud shes par bya ba ni 'du shes med 'du shes med min skye mched kyi snyoms par 'jug pa las log ste 'dod pa'i khams su snang bar bya ba ste de ni tshul lo/_/$The bodhisattvas asked, “Blessed One, how do bodhisattvas go against the grain? How do they train with the grain? How do they know the continuum that is reversed?” The Blessed One said, “ ‘Going against the grain’ means that you turn away from the behavior of all childish ordinary people. The tears started freshly in Rose of Sharon's eyes. ‘Training with the grain’ means training in all the practices of the bodhisattvas. ‘Knowing the continuum that is reversed’ means reverting from the attainment of the stage of neither thought nor no thought and then appearing in the desire realm. | gsol pa/_bcom ldan 'das ji ltar na byang chub sems dpa' rnams lugs las bzlog par 'jug pa lags/#The bodhisattvas asked, “Blessed One, how do bodhisattvas go against the grain?$ji ltar na lugs bzhin du slob pa lags/#How do they train with the grain?$ji ltar na spyi'u tshugs kyi rgyud 'tshal ba lags/#How do they know the continuum that is reversed?”$bka' stsal pa/_lugs las bzlog par 'jug par bya ba ni byis pa so so'i skye bo thams cad kyi spyod pa las phyir log pa'o/_/#The Blessed One said, “ ‘Going against the grain’ means that you turn away from the behavior of all childish ordinary people.$lugs bzhin du bslab pa ni byang chub sems dpa'i bslab pa thams cad la'o/_/#‘Training with the grain’ means training in all the practices of the bodhisattvas.$spyi'u tshugs kyi rgyud shes par bya ba ni 'du shes med 'du shes med min skye mched kyi snyoms par 'jug pa las log ste 'dod pa'i khams su snang bar bya ba ste de ni tshul lo/_/#‘Knowing the continuum that is reversed’ means reverting from the attainment of the stage of neither thought nor no thought and then appearing in the desire realm.$ |
mi rtag pa'i tshoms las/_gang yang sangs rgyas rang sangs rgyas//_sangs rgyas rnams kyi nyan thos kyang //_sku lus 'di ni spong mdzad na//_skye bo phal pa smos ci dgos//_zhes so//_yul gang du bsdad kyang 'chi ba 'ong ba ni/_de nyid las/_gang du gnas na 'chi bas mi tshugs pa'i//_sa phyogs de ni yod pa ma yin te//$The Collection of Indicative Verses: If all the buddhas, and their Pratyekabuddha and srtivaka disciples Left their bodies, What can be said about ordinary beings? No matter where you stay, death comes. The same text says: Somewhere to live that is unharmed by death. Such a place does not exist. | mi rtag pa'i tshoms las/_gang yang sangs rgyas rang sangs rgyas//_sangs rgyas rnams kyi nyan thos kyang //_sku lus 'di ni spong mdzad na//_skye bo phal pa smos ci dgos//_zhes so//#The Collection of Indicative Verses: If all the buddhas, and their Pratyekabuddha and srtivaka disciples Left their bodies, What can be said about ordinary beings?$yul gang du bsdad kyang 'chi ba 'ong ba ni/#No matter where you stay, death comes.$de nyid las/_gang du gnas na 'chi bas mi tshugs pa'i//_sa phyogs de ni yod pa ma yin te//#The same text says: Somewhere to live that is unharmed by death. Such a place does not exist.$ |
[!]sdig pa'i las kyi dmyal ba ru/_/gang gis chos ni sun byed pa/_/de ni skye ba de dag 'gro/_/'jig rten smad par rab bstan pa/_/mi bzad mnar med pa zhes bya/_/ma dad sems kyis chos spangs pa/_/sdig pa'i las can gnas yin te/_/_[!]gang zhig chos ni 'di 'jigs pa/_/de la skye bo de 'tshed 'gyur/_/$Those who bring harm upon the Dharma Will go to one of these hells. {54.75} “The terrible hell called Avīci Is well known in the world As a walled-in place for reviled evildoers, Who make up its population. {54.76} “People who destroy this teaching Will be roasted there. | [!]sdig pa'i las kyi dmyal ba ru/_/gang gis chos ni sun byed pa/_/de ni skye ba de dag 'gro/_/'jig rten smad par rab bstan pa/_/mi bzad mnar med pa zhes bya/_/ma dad sems kyis chos spangs pa/_/sdig pa'i las can gnas yin te/_/#Those who bring harm upon the Dharma Will go to one of these hells. {54.75} “The terrible hell called Avīci Is well known in the world As a walled-in place for reviled evildoers, Who make up its population. {54.76}$[!]gang zhig chos ni 'di 'jigs pa/_/de la skye bo de 'tshed 'gyur/_/#“People who destroy this teaching Will be roasted there.$ |
gtor ba dang /_sangs rgyas kyi mthus 'ongs nas byang chub sems dpa' de'i lus la bab bo/_/_me tog de dag gis 'jig rten gyi khams shin tu sprul pa der mi bdun gyi 'phang tsam gyi me tog bkram pa gcig pu gnas par gyur to/_/_'jig rten gyi khams de na dbang che ba dbang che bar grags pa'i lha gang dag dang /_byang chub sems dpa' gang dag 'khod pa de dag gis 'od _de mthong nas gang 'di lta bu rnam par dag pa'i 'od byung ba las na kye ma 'di ni da de bzhin gshegs pa'i 'od zer snang ba mtha' yas su 'gyur ro zhes ched du brjod pa ched du brjod de$Through the power of the buddhas, when they threw those flowers, they landed on the bodhisattva’s body. The flowers formed a single pile of flowers the height of seven men in the world Emanation. The gods renowned for their power and the bodhisattvas in that world saw the light. Upon seeing this pure light, they exclaimed, ‘He will become the Thus-Gone Infinite Light!’ | gtor ba dang /_sangs rgyas kyi mthus 'ongs nas byang chub sems dpa' de'i lus la bab bo/_/#Through the power of the buddhas, when they threw those flowers, they landed on the bodhisattva’s body.$me tog de dag gis 'jig rten gyi khams shin tu sprul pa der mi bdun gyi 'phang tsam gyi me tog bkram pa gcig pu gnas par gyur to/_/#The flowers formed a single pile of flowers the height of seven men in the world Emanation.$'jig rten gyi khams de na dbang che ba dbang che bar grags pa'i lha gang dag dang /_byang chub sems dpa' gang dag 'khod pa de dag gis 'od #The gods renowned for their power and the bodhisattvas in that world saw the light.$de mthong nas gang 'di lta bu rnam par dag pa'i 'od byung ba las na kye ma 'di ni da de bzhin gshegs pa'i 'od zer snang ba mtha' yas su 'gyur ro zhes ched du brjod pa ched du brjod de#Upon seeing this pure light, they exclaimed, ‘He will become the Thus-Gone Infinite Light!’$ |
ngas chu'i nang du 'gro ni nus mod kyi/_sems can 'di snyed kyi srog ma rung bar 'gyur la/_[!]bdag kyang sems can la phan pa'i phyir brtson pa yin gyis bdag rang gi srog yongs su btang yang sla'i/_sems can 'di snyed kyi srog ma rung bar byar ni mi rung ngo snyam nas _bdag nyid kyis mnags te cang mi zer bar 'dug nas_de grog ma brgyad khri po de dag gis bza' ba na smon lam btab pa/$‘I could go back into the water, but all these living beings’ lives would be lost. Since I strive to benefit beings, it wouldn’t be right for me to take so many lives. Better to sacrifice my own instead.’ With this in mind, he took the hardship upon himself and kept silent. “As the eighty thousand ants consumed him, he prayed, | ngas chu'i nang du 'gro ni nus mod kyi/_sems can 'di snyed kyi srog ma rung bar 'gyur la/#‘I could go back into the water, but all these living beings’ lives would be lost.$[!]bdag kyang sems can la phan pa'i phyir brtson pa yin gyis bdag rang gi srog yongs su btang yang sla'i/_sems can 'di snyed kyi srog ma rung bar byar ni mi rung ngo snyam nas #Since I strive to benefit beings, it wouldn’t be right for me to take so many lives. Better to sacrifice my own instead.’$bdag nyid kyis mnags te cang mi zer bar 'dug nas#With this in mind, he took the hardship upon himself and kept silent.$de grog ma brgyad khri po de dag gis bza' ba na smon lam btab pa/#“As the eighty thousand ants consumed him, he prayed,$ |
grub thob sha wa ris mai tri pa la/_gnad bcu dgu'i gdams pa bstan pa ste/_de'ang snang ba sems su shes kyang 'dus byas kyi dge ba rgyun ma gcod/_rang sems sangs rgyas su shes kyang rtsa ba'i bla ma ma spongs/_sangs rgyas la re ba med kyang sangs rgyas la skur pa ma 'debs/_dmyal ba la dogs pa med kyang sdig pa phra mo nas spongs/$Related to these points, siddha Shawaripa gave Maitripa instructions on nineteen key points: Although you know phenomena as mind, don’t discontinue generating compounded merit. Although you know your mind as buddha, don’t abandon your root guru. Although you have no hopes for buddhahood, don’t belittle the Buddha. Although you are not afraid of hell, give up negative actions from the smallest up. | grub thob sha wa ris mai tri pa la/_gnad bcu dgu'i gdams pa bstan pa ste/_de'ang snang ba sems su shes kyang 'dus byas kyi dge ba rgyun ma gcod/#Related to these points, siddha Shawaripa gave Maitripa instructions on nineteen key points: Although you know phenomena as mind, don’t discontinue generating compounded merit.$rang sems sangs rgyas su shes kyang rtsa ba'i bla ma ma spongs/#Although you know your mind as buddha, don’t abandon your root guru.$sangs rgyas la re ba med kyang sangs rgyas la skur pa ma 'debs/#Although you have no hopes for buddhahood, don’t belittle the Buddha.$dmyal ba la dogs pa med kyang sdig pa phra mo nas spongs/#Although you are not afraid of hell, give up negative actions from the smallest up.$ |
dga' bo rab tu byung ba'i mdo rdzogs so//_//_rtsangs de ben dra ra k+Shi tas zhus chen bgyis pa//_//_'phags pa ye shes ta la la zhes bya ba'i gzungs 'gro ba thams cad yongs su sbyong ba/_bzod pa rten dang gzhi dang ni//_rgyu mtshan dang ni yongs bsngo dang //_rgyu dang ye shes zhing dag dang //_gnas kyi sgo nas mchog tu 'dod//_thams cad mkhyen pa la phyag 'tshal lo/_/_sangs rgyas dang byang chub sems dpa' thams cad la phyag 'tshal lo/_/_bcom ldan 'das de bzhin gshegs pa ye shes ta la la la phyag 'tshal lo/_/_de bzhin gshegs pa gser gyi 'od brtsegs snang ba la phyag 'tshal lo/_/_de bzhin gshegs pa bden gsung la phyag 'tshal lo/_/_de bzhin gshegs pa 'jigs pa'i sgra sgrogs rgyal po la phyag 'tshal lo/_/$Thus concludes The Sūtra of Nanda’s Going Forth. This text was edited by Tsang Devendrarakṣita. The Dhāraṇī of the Tathāgata Jñānolka that Purifies All Rebirths Homage to the Omniscient One. Homage to all the buddhas and bodhisattvas. Homage to the blessed one, the tathāgata Jñānolka. Homage to the tathāgata Suvarṇaprabhākūṭanirbhāsa. Homage to the tathāgata Satyavādin. Homage to the tathāgata Bhīkṣmasvaragarjitarājā. | dga' bo rab tu byung ba'i mdo rdzogs so//_//#Thus concludes The Sūtra of Nanda’s Going Forth.$rtsangs de ben dra ra k+Shi tas zhus chen bgyis pa//_//#This text was edited by Tsang Devendrarakṣita.$'phags pa ye shes ta la la zhes bya ba'i gzungs 'gro ba thams cad yongs su sbyong ba/#The Dhāraṇī of the Tathāgata Jñānolka that Purifies All Rebirths$thams cad mkhyen pa la phyag 'tshal lo/_/#Homage to the Omniscient One.$sangs rgyas dang byang chub sems dpa' thams cad la phyag 'tshal lo/_/#Homage to all the buddhas and bodhisattvas.$bcom ldan 'das de bzhin gshegs pa ye shes ta la la la phyag 'tshal lo/_/#Homage to the blessed one, the tathāgata Jñānolka.$de bzhin gshegs pa gser gyi 'od brtsegs snang ba la phyag 'tshal lo/_/#Homage to the tathāgata Suvarṇaprabhākūṭanirbhāsa.$de bzhin gshegs pa bden gsung la phyag 'tshal lo/_/#Homage to the tathāgata Satyavādin.$de bzhin gshegs pa 'jigs pa'i sgra sgrogs rgyal po la phyag 'tshal lo/_/#Homage to the tathāgata Bhīkṣmasvaragarjitarājā.$ |
'og tu 'gro ba gang yin pa de dag ni/_sems can dmyal ba yang sos dang /_thig nag dang /_bsdus 'joms dang /_ngu 'bod dang /_ngu 'bod chen po dang /_tsha ba dang /_rab tu tsha ba dang /_mnar med pa dang /_chu bur can dang /_chu bur rdol ba dang /_so thams thams dang /_kyi hud zer ba dang /_a chu zer ba dang /_ud pal ltar gas pa dang /_pad ma ltar gas pa dang /_pad ma ltar gas pa chen por song nas$“I teach them the cause for the arising and attainment of the tathāgata’s pure body, which is unsurpassable and overwhelming, by describing the perfection of meditation. Those that travel down go to the beings in the Reviving Hell, the Black Thread Hell , the Crushing Hell, the Shrieking Hell, the Screaming Hell, the Hot Hell, the Hell of Extreme Heat, the Hell of Ceaseless Agony, the Blistering Hell, the Bursting Blister Hell, the Hell of Chattering Teeth, the Hell of Lamentation, the Cold Whimpering Hell, the Splitting Open Like a Blue Lotus Hell, the Splitting Open Like a Lotus Hell, and the Splitting Open Like a Great Lotus Hell, | 'og tu 'gro ba gang yin pa de dag ni/_sems can dmyal ba yang sos dang /_thig nag dang /_bsdus 'joms dang /_ngu 'bod dang /_ngu 'bod chen po dang /_tsha ba dang /_rab tu tsha ba dang /_mnar med pa dang /_chu bur can dang /_chu bur rdol ba dang /_so thams thams dang /_kyi hud zer ba dang /_a chu zer ba dang /_ud pal ltar gas pa dang /_pad ma ltar gas pa dang /_pad ma ltar gas pa chen por song nas#Those that travel down go to the beings in the Reviving Hell, the Black Thread Hell , the Crushing Hell, the Shrieking Hell, the Screaming Hell, the Hot Hell, the Hell of Extreme Heat, the Hell of Ceaseless Agony, the Blistering Hell, the Bursting Blister Hell, the Hell of Chattering Teeth, the Hell of Lamentation, the Cold Whimpering Hell, the Splitting Open Like a Blue Lotus Hell, the Splitting Open Like a Lotus Hell, and the Splitting Open Like a Great Lotus Hell,$ |
mi rtog pa'i 'char sgo snang la ma nges pa'i gsal tsam gyi myong tshor cung zad re 'byung /_rnam par rol par ldan dang mun dang bral ba sgra gcan lha/_/ri bo'i rgyal mtshan tshogs can 'od dang de bzhin rin chen snying /_/shin tu mthor gshegs dang ni rgyal ba skar rgyal ru rings dang /_/bcu pa khams gsum mgon po yon tan grags zhes bya ba yin/_/$Vikrīḍitāvin, Vigatatamas, Rāhudeva, “Merudhvaja, Gaṇiprabha, Ratnagarbha, Atyuccagāmin, Tiṣya, Viṣāṇin, the tenth protector of the three realms, Guṇakīrti, | rnam par rol par ldan dang mun dang bral ba sgra gcan lha/_/ri bo'i rgyal mtshan tshogs can 'od dang de bzhin rin chen snying /_/shin tu mthor gshegs dang ni rgyal ba skar rgyal ru rings dang /_/bcu pa khams gsum mgon po yon tan grags zhes bya ba yin/_/#Vikrīḍitāvin, Vigatatamas, Rāhudeva, “Merudhvaja, Gaṇiprabha, Ratnagarbha, Atyuccagāmin, Tiṣya, Viṣāṇin, the tenth protector of the three realms, Guṇakīrti,$ |
bcom ldan 'das kyis de dag yid dga' bar gyur par thugs su chud nas/_de dang 'thun pa'i chos bstan te/_de nas gzhon nu lnga brgya po de dag gis stan de kho na la 'khod bzhin du 'jig tshogs la lta ba'i ri'i rtsa mo mthon po nyi shu ye shes rdo rjes bcom nas rgyun du zhugs pa'i 'bras bu mngon sum du byas te_de dag gis bden pa mthong nas/_stan las langs te bla gos phrag pa gcig tu gzar nas bcom ldan 'das ga la ba de logs su thal mo sbyar ba btud de/_bcom ldan 'das la 'di skad ces gsol to/_/$The Blessed One directly apprehended their admiration and taught them the Dharma accordingly. When they heard it, all five hundred youths destroyed with the thunderbolt of wisdom the twenty high peaks of the mountain of views concerning the transitory collection, and manifested the resultant state of stream entry right where they sat. After seeing the truths, they rose from their seats, drew down the right shoulder of their upper garments, bowed toward the Blessed One with palms pressed together, and requested of the Blessed One, | bcom ldan 'das kyis de dag yid dga' bar gyur par thugs su chud nas/_de dang 'thun pa'i chos bstan te/#The Blessed One directly apprehended their admiration and taught them the Dharma accordingly.$de nas gzhon nu lnga brgya po de dag gis stan de kho na la 'khod bzhin du 'jig tshogs la lta ba'i ri'i rtsa mo mthon po nyi shu ye shes rdo rjes bcom nas rgyun du zhugs pa'i 'bras bu mngon sum du byas te#When they heard it, all five hundred youths destroyed with the thunderbolt of wisdom the twenty high peaks of the mountain of views concerning the transitory collection, and manifested the resultant state of stream entry right where they sat.$de dag gis bden pa mthong nas/_stan las langs te bla gos phrag pa gcig tu gzar nas bcom ldan 'das ga la ba de logs su thal mo sbyar ba btud de/_bcom ldan 'das la 'di skad ces gsol to/_/#After seeing the truths, they rose from their seats, drew down the right shoulder of their upper garments, bowed toward the Blessed One with palms pressed together, and requested of the Blessed One,$ |
[!]yi ge ha zhes rab gsungs pa/_/sa rnams kun la mi yi bdag_/_[!]de yi yul du sngags 'di dag_/de tshe grub par 'gro ba yin/_/zhi dang rgyas pa'i rig pa rnams/_/gang zhig chos rgyal gyis gsungs pa/_/_[!]longs spyod rnam pa sna tshogs tshogs/_/de bzhin rnam pa sna tshogs ldan/_/_mos/_'dir yod pa'i nged tsho tshang mas mo'i ched du blo 'dod tshims pa ngas shes kyi yod/_nga tsho'i grogs mos bdun phrag bzhi'i ring lhod med kyi ngal dub dang bzod bsran byas pas/_de ring mor de'i tshab tu gcig ston rgyu yod/_[!]sna tshogs gzugs kyi gzungs dang ni/_/rdzu 'phrul chen po gnod sbyin mo/_/de tshe dus kyi tha ma la/_/der ni grub par 'gyur ba yin/_/$His name will start with the letter H, And he will be, it is said, the king of all of the land. {53.562} “The mantras that will be efficacious In that country at that time Will be the vidyā s of pacifying and nourishing Taught by the Dharma King. {53.563} “[As the result, people] will enjoy Various material comforts and good fortunes. The powerful yakṣiṇīs Manifesting various forms Will be effectively mastered there During the debased eon. {53.564} | [!]yi ge ha zhes rab gsungs pa/_/sa rnams kun la mi yi bdag_/#His name will start with the letter H, And he will be, it is said, the king of all of the land. {53.562}$[!]de yi yul du sngags 'di dag_/de tshe grub par 'gro ba yin/_/zhi dang rgyas pa'i rig pa rnams/_/gang zhig chos rgyal gyis gsungs pa/_/#“The mantras that will be efficacious In that country at that time Will be the vidyā s of pacifying and nourishing Taught by the Dharma King. {53.563}$[!]longs spyod rnam pa sna tshogs tshogs/_/de bzhin rnam pa sna tshogs ldan/_/#“[As the result, people] will enjoy Various material comforts and good fortunes.$[!]sna tshogs gzugs kyi gzungs dang ni/_/rdzu 'phrul chen po gnod sbyin mo/_/de tshe dus kyi tha ma la/_/der ni grub par 'gyur ba yin/_/#The powerful yakṣiṇīs Manifesting various forms Will be effectively mastered there During the debased eon. {53.564}$ |
snye shang /_ma nang /_nub ri/_rU I bcas kyi ched du sim dzA pa TI'i rgyal po rnams dang glo'am mustung gi rdzong dpon rnams dbar 'thab rtsod drag tu byung ba ltar snang /_de lta'i 'thab rtsod de lo lnga bcu tsam gyi rjes te spyi lo 1350_nang tshun nam 1360_nang tshun gang rung na sim dzA'i srid dbang rtsa med du song ba dang dus mnyam du rgyal po gsar pa ba li rA dzA zhes pa'i dbu khrid 'og dzum lang rgyal phran gsar du byung ba'i dus su gzhi nas mjug bsdus pa yin/_de'i gzhan gyi nor dang yo byad 'jig cing chud za ba yongs su skyob pa'i tshul khrims ni sems can thams cad byang chub kyi phyogs kyi chos kyi nor bla na med pa thob par bya ba'i phyir ro/_/$They keep the ethical discipline of guarding against the squandering and destruction of others’ wealth and belongings so that all beings may obtain the unsurpassable wealth of the factors conducive to awakening. | de'i gzhan gyi nor dang yo byad 'jig cing chud za ba yongs su skyob pa'i tshul khrims ni sems can thams cad byang chub kyi phyogs kyi chos kyi nor bla na med pa thob par bya ba'i phyir ro/_/#They keep the ethical discipline of guarding against the squandering and destruction of others’ wealth and belongings so that all beings may obtain the unsurpassable wealth of the factors conducive to awakening.$ |
dpyad sgom dang 'jog sgom gtso che ba gnyis bstan yang nyams su len pa na gnyis ka cha mnyam nas bya dgos so//_yongs su grub pa'i rang bzhin glo bur gyi dri ma dang bral ba 'gog zhi sogs rnam pa bzhi ldan 'gog pa'i bden pa dang /_sngags kyi yi ge'i dbyangs kyi rjes su 'gro zhing phra ba'i rnam rtog gcig nas gcig tu brgyud pa med par rtse gcig tu bzhag pa ni gsang sngags kyi shes rab sgom pa'o//$Though two predominances with respect to analytical and stabilizing meditation are indicated [the former being stressed in the first stanza and the latter in the other three], both must be performed equally in practice. [ With respect to the third stanza, meditation] setting single-pointedly without investigation continuing from one [thought] to another, fol owing after and spreading to the tones of the mantra letters is meditative cultivation of the wisdom of secret-mantra. [ | dpyad sgom dang 'jog sgom gtso che ba gnyis bstan yang nyams su len pa na gnyis ka cha mnyam nas bya dgos so//#Though two predominances with respect to analytical and stabilizing meditation are indicated [the former being stressed in the first stanza and the latter in the other three], both must be performed equally in practice. [$sngags kyi yi ge'i dbyangs kyi rjes su 'gro zhing phra ba'i rnam rtog gcig nas gcig tu brgyud pa med par rtse gcig tu bzhag pa ni gsang sngags kyi shes rab sgom pa'o//#With respect to the third stanza, meditation] setting single-pointedly without investigation continuing from one [thought] to another, fol owing after and spreading to the tones of the mantra letters is meditative cultivation of the wisdom of secret-mantra. [$ |
des na da lta'i khang bdag rnams la'ang shing sdong de'i byin rlabs thob bzhin yod/_kho yar langs nas sdod sa der de snga sgo chung zhig yod pa dang /_chung dus su sgo der 'thams nas mgo yu ma 'khor bar skor ba rgyag gi yod/_da cha sgo chung de mthong sa med par ra ba brtsegs yod/_ra ba'i phar phyogs su me tog ha lo mang po skyes yod/_khyed rang ga par lta yi yod/_dang thog skad de gzugs med cig yin yang /_yud tsam rjes su bu mo zhig ha lo me tog dmar po'i khrod nas thon te mi der cer/$And so the present owners must also be the recipients of the tree’s blessings. At the spot where he stood there had once been a turnstile, and as a boy he would swing on it, going round and round until he was quite dizzy. Now the turnstile had gone, the opening walled up. Tall hollyhocks grew on the other side of the wall. ‘ What are you looking at?’ None of those who entertain such wrong beliefs can withstand the great lion’s roar of the view of no-Self. It was a disembodied voice at first. Moments later a girl stood framed between dark red hollyhocks, staring at the man. | des na da lta'i khang bdag rnams la'ang shing sdong de'i byin rlabs thob bzhin yod/#And so the present owners must also be the recipients of the tree’s blessings.$kho yar langs nas sdod sa der de snga sgo chung zhig yod pa dang /_chung dus su sgo der 'thams nas mgo yu ma 'khor bar skor ba rgyag gi yod/#At the spot where he stood there had once been a turnstile, and as a boy he would swing on it, going round and round until he was quite dizzy.$da cha sgo chung de mthong sa med par ra ba brtsegs yod/#Now the turnstile had gone, the opening walled up.$ra ba'i phar phyogs su me tog ha lo mang po skyes yod/#Tall hollyhocks grew on the other side of the wall. ‘$khyed rang ga par lta yi yod/#What are you looking at?’$dang thog skad de gzugs med cig yin yang /#It was a disembodied voice at first.$yud tsam rjes su bu mo zhig ha lo me tog dmar po'i khrod nas thon te mi der cer/#Moments later a girl stood framed between dark red hollyhocks, staring at the man.$ |
tshub ma kun de'i mod la rang zhi la song ste/_dpon slob thams cad bde mal la bgrod cing /_kun dad pa 'phel bar gyur to//_de nas dwags ngo rdzam gyi mkhar klu zang du chags phababla ma pa gdan 'dren par brtsams pas/_rong mi kun gyis dmag gis bkag ste gdan 'dren du ma ster pa na dmag tshogs pa'i yul de'i dbus su thog drug po 'jigs su rung ba bab ste/$The storm then completely subsided and all the teachers and students were able to proceed comfortably and increased their faith. Next he was welcomed in the Fortress of the Good Naga (mkhar klu bzang) in Dagpo Dzom. When the faithful people set out to invite the master, the people from Rong stopped them with their soldiers and they could not give the invitation. Then in the centre of the land of that army, a fierce and frightening flash of lightning descended, | tshub ma kun de'i mod la rang zhi la song ste/_dpon slob thams cad bde mal la bgrod cing /_kun dad pa 'phel bar gyur to//#The storm then completely subsided and all the teachers and students were able to proceed comfortably and increased their faith.$de nas dwags ngo rdzam gyi mkhar klu zang du chags phababla ma pa gdan 'dren par brtsams pas/#Next he was welcomed in the Fortress of the Good Naga (mkhar klu bzang) in Dagpo Dzom.$rong mi kun gyis dmag gis bkag ste gdan 'dren du ma ster pa na dmag tshogs pa'i yul de'i dbus su thog drug po 'jigs su rung ba bab ste/#When the faithful people set out to invite the master, the people from Rong stopped them with their soldiers and they could not give the invitation. Then in the centre of the land of that army, a fierce and frightening flash of lightning descended,$ |
lus can dag gi las rnams ni//_bskal ba brgyar yang chud mi za//_tshogs shing dus la bab pa na//_'bras bu nyid du smin par 'gyur//_de phyir rgyu 'bras bslu med la//_yid ches par ni gyur pa gang //_'jig rten yang dag lta ba ste//_dkar po'i chos kun rtsa ba yin//_'jig rten pa yi yang dag lta//_chen po su la yod gyur pa//_de ni tshe rabs stong du yang //_ngan 'gror 'gro bar mi 'gyur ro//_rgyu 'bras rten 'brel zab mo'i tshul mkhyen nas//_thar ba'i lam ni 'gro ba'i bla mas bstan//_drang srong chen po skyabs kyi mchog gyur pa//_ston pa de dang mtshungs pa gzhan yod min//$The karma of embodied beings never vanishes, even if a hundred eons go by. When the proper conditions come together and the time is right, it ripens into its result. Therefore, the belief in the infallibility of cause and effect is considered the mundane right view, and the foundation of all positive qualities. Whatever great being has acquired this mundane right view will not go to the realms of suffering even for a thousand lives. Having understood the profound way of the interdependence of cause and effect, the master of living beings, the Buddha, taught the path of emancipation. There is no one comparable to our teacher, the great ascetic, the highest refuge. | lus can dag gi las rnams ni//_bskal ba brgyar yang chud mi za//#The karma of embodied beings never vanishes, even if a hundred eons go by.$tshogs shing dus la bab pa na//_'bras bu nyid du smin par 'gyur//#When the proper conditions come together and the time is right, it ripens into its result.$de phyir rgyu 'bras bslu med la//_yid ches par ni gyur pa gang //_'jig rten yang dag lta ba ste//_dkar po'i chos kun rtsa ba yin//#Therefore, the belief in the infallibility of cause and effect is considered the mundane right view, and the foundation of all positive qualities.$'jig rten pa yi yang dag lta//_chen po su la yod gyur pa//_de ni tshe rabs stong du yang //_ngan 'gror 'gro bar mi 'gyur ro//#Whatever great being has acquired this mundane right view will not go to the realms of suffering even for a thousand lives.$rgyu 'bras rten 'brel zab mo'i tshul mkhyen nas//_thar ba'i lam ni 'gro ba'i bla mas bstan//#Having understood the profound way of the interdependence of cause and effect, the master of living beings, the Buddha, taught the path of emancipation.$drang srong chen po skyabs kyi mchog gyur pa//_ston pa de dang mtshungs pa gzhan yod min//#There is no one comparable to our teacher, the great ascetic, the highest refuge.$ |
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/_nga tshos gzhung las khang nas khyod kyi ming dris pa yinazhes bshad/_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 /$6. Directionality occurring in thought situations While this directionality is a mental operation, action is twofold insofar as it is directionality and intentionality. The mngon-pa mdzod states, Action is directionality and what has been set up by it. We got your name in the office." That which has been set up are bodily and verbal acts. Intentional activity takes place in bodily and verbal actions. | yid kyi 'dus te reg pa las byung ba'i sems pa rnams so//_sems pa 'di yid kyi las yin la/_spyir las la sems pa'i las dang bsam pa'i las gnyis su yod de/#6. Directionality occurring in thought situations While this directionality is a mental operation, action is twofold insofar as it is directionality and intentionality.$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.$ |
nga tshos rang nyid la gsham ltar 'dri dgos pa ste/_bdag gis 'di snang gi bde ba la ma chags pa'i kun slong gtsang ma zhig gi sgo nas ci yang byas med dam/_'di ltar yang yang brtag dpyad gyis dang /_de'i don ni/_nges 'byung gi sems pa dang ldan pa'i kun slong zhig gi sgo nas bgyis pa'i dge ba'i las shig rnyed na/_rang gi sems la dga' ba skye rin yod pa red/_de ring myangs pa'i sdug bsngal dag la dpyad pa thongs dang /_gal te/$Ask yourself, “Did I do anything at all with a pure motivation, the mind not expecting the comfort of this life?” This quotation’s meaning is not applicable. Check up, check up. If you find a positive action done with this pure motivation, with the mind renouncing this life, it is very worthwhile to rejoice. Investigate the problems you experienced today. Then try to remember what happened yesterday. | nga tshos rang nyid la gsham ltar 'dri dgos pa ste/_bdag gis 'di snang gi bde ba la ma chags pa'i kun slong gtsang ma zhig gi sgo nas ci yang byas med dam/#Ask yourself, “Did I do anything at all with a pure motivation, the mind not expecting the comfort of this life?”$'di ltar yang yang brtag dpyad gyis dang /#Check up, check up.$nges 'byung gi sems pa dang ldan pa'i kun slong zhig gi sgo nas bgyis pa'i dge ba'i las shig rnyed na/_rang gi sems la dga' ba skye rin yod pa red/#If you find a positive action done with this pure motivation, with the mind renouncing this life, it is very worthwhile to rejoice.$de ring myangs pa'i sdug bsngal dag la dpyad pa thongs dang /#Investigate the problems you experienced today.$gal te/#Then try to remember what happened yesterday.$ |
mi tshe lo grangs nyi khri sum stong yin/_/_yon tan ldan pa'i dam pa'i chos dag kyang /_/lo grangs bdun khri bzhi stong bar du gnas/_/_rims nad med pa'i sku gdung rgyas 'gyur la/_/mchod rten bye ba stong phrag bdun cu bzhi/_/_de bzhin gshegs pa 'jig rten zla ba yi/_/skye ba'i yul ni zla ba can zhes bya/_/_rgyal ba'i rigs ni bram ze 'od kyi tshad/_/dpag tshad bcu yod yab ni zla ba yin/_/zla bzhin mdzes ma yum yin sras po ni/_/tshe ldan me tog bzang po rim gro pa/_/_rnam par snang byed grags pa blo ldan te/_/_tshul khrims 'od byed pa ni rdzu 'phrul can/_/$The lifespan of humans will be twenty-three thousand years, “And the sacred Dharma replete with qualities Will remain for seventy-four thousand years. The relics of the one free from the plagues will be abundant And contained in seven hundred forty billion stūpas. “The thus-gone Lokacandra Will be born in a place called Possessor of the Moon. The family of this victor will be brahmin, And his light will extend ten leagues. “Moon will be his father and Lovely Moon Countenance his mother. Vitality will be his son and Excellent Flower his attendant. Famed Illuminator will be the scholar And Luminous Discipline the one of miracles. | mi tshe lo grangs nyi khri sum stong yin/_/#The lifespan of humans will be twenty-three thousand years,$yon tan ldan pa'i dam pa'i chos dag kyang /_/lo grangs bdun khri bzhi stong bar du gnas/_/#“And the sacred Dharma replete with qualities Will remain for seventy-four thousand years.$rims nad med pa'i sku gdung rgyas 'gyur la/_/mchod rten bye ba stong phrag bdun cu bzhi/_/#The relics of the one free from the plagues will be abundant And contained in seven hundred forty billion stūpas.$de bzhin gshegs pa 'jig rten zla ba yi/_/skye ba'i yul ni zla ba can zhes bya/_/#“The thus-gone Lokacandra Will be born in a place called Possessor of the Moon.$rgyal ba'i rigs ni bram ze 'od kyi tshad/_/dpag tshad bcu yod yab ni zla ba yin/_/zla bzhin mdzes ma yum yin sras po ni/_/tshe ldan me tog bzang po rim gro pa/_/#The family of this victor will be brahmin, And his light will extend ten leagues. “Moon will be his father and Lovely Moon Countenance his mother. Vitality will be his son and Excellent Flower his attendant.$rnam par snang byed grags pa blo ldan te/_/#Famed Illuminator will be the scholar$tshul khrims 'od byed pa ni rdzu 'phrul can/_/#And Luminous Discipline the one of miracles.$ |
[!]tsan+dan dang gur gum gyis bsangs la sngar bstan pa'i cho gas slar gshegs su gsol bar bya ste/_[!]sems kyis thams cad btang ba yin no/_/_[!]de nas dkyil 'khor gyi slob dpon gyis bshos dang gtor ma dang /_sa tshon thams cad chu bor dor bar bya ba'am/_[!]srog chags sdug bsngal ba rnams la sbyin par bya'o/_/_[!]sa phyogs de legs par byugs shing 'jam par byas te/_legs par phyag pa byas nas ba lang gi lci bas byug tu gzhug pa'am/$sprinkle them with water scented with sandalwood and saffron, and then dismiss them following the previously described procedure. He should imagine that all of them become liberated. {2.209} “The maṇḍala master should then take the food, bali, and aromatic powder and let all these articles float upon a river. Alternatively, he should give them to suffering beings. He should select an area on the ground, sweep and clean it well, adorn it, and smear it with cow dung. Optionally, | [!]tsan+dan dang gur gum gyis bsangs la sngar bstan pa'i cho gas slar gshegs su gsol bar bya ste/#sprinkle them with water scented with sandalwood and saffron, and then dismiss them following the previously described procedure.$[!]sems kyis thams cad btang ba yin no/_/#He should imagine that all of them become liberated. {2.209}$[!]de nas dkyil 'khor gyi slob dpon gyis bshos dang gtor ma dang /_sa tshon thams cad chu bor dor bar bya ba'am/#“The maṇḍala master should then take the food, bali, and aromatic powder and let all these articles float upon a river.$[!]srog chags sdug bsngal ba rnams la sbyin par bya'o/_/#Alternatively, he should give them to suffering beings.$[!]sa phyogs de legs par byugs shing 'jam par byas te/_legs par phyag pa byas nas ba lang gi lci bas byug tu gzhug pa'am/#He should select an area on the ground, sweep and clean it well, adorn it, and smear it with cow dung. Optionally,$ |
de ltar de shi 'phos pa dang /_skyes pa ni mig mi 'dzums pa dang /_mi snang bar gyur pa dang /_lus kyi reg pa'i sgo nas bcom ldan 'das kyis mkhyen to/_/_lha'i dbang po brgya byin dang /_lha ma yin gyi bu mo bde sogs kyis kyang rtogs so/_/_de nas lha ma yin gyi bu mo bde sogs kyis/_lha'i dbang po brgya byin la smras pa/_kau shi ka khyod shi 'phos nas/_skyes lags sam/$The Blessed One knew by touching his body that he had died, transmigrated, and taken rebirth without so much as closing his eyes or disappearing. You do not know what you are saying. She was a worse enemy than Miraz and all his race.” “ Śakra, King of the Gods, the young demigoddess Śacī, and the others recognized it too, and the young demigoddess Śacī and the others asked Śakra, King of the Gods, “Kauśika, have you died and taken rebirth?” | de ltar de shi 'phos pa dang /_skyes pa ni mig mi 'dzums pa dang /_mi snang bar gyur pa dang /_lus kyi reg pa'i sgo nas bcom ldan 'das kyis mkhyen to/_/#The Blessed One knew by touching his body that he had died, transmigrated, and taken rebirth without so much as closing his eyes or disappearing.$lha'i dbang po brgya byin dang /_lha ma yin gyi bu mo bde sogs kyis kyang rtogs so/_/#Śakra, King of the Gods, the young demigoddess Śacī, and the others recognized it too,$de nas lha ma yin gyi bu mo bde sogs kyis/_lha'i dbang po brgya byin la smras pa/#and the young demigoddess Śacī and the others asked Śakra, King of the Gods,$kau shi ka khyod shi 'phos nas/_skyes lags sam/#“Kauśika, have you died and taken rebirth?”$ |
sems tshor de dang lhan du nga tsho la bde ba 'dod pa dang sdug bsngal mi 'dod pa'i mngon 'dod cig kyang slebs kyi yod/_nga tsho la bde ba sgrub pa dang sdug bsngal las g.yol chog pa'i thob thang de sus kyang ma skrun par rang bzhin gyis yod stabs/_mngon 'dod 'di ni 'os ha cang 'os shing yod chog pa zhig yin/_'gro ba mi'i lo rgyus yod tshad sems tshor 'di gzhi rtsa byas pa'i thog nas 'phel rgyas byung ba zhig red/_dngos gnas byas na/$Along with it comes a desire for happiness and a wish to overcome suffering. This is quite justified: we have a natural right to achieve as much happiness as possible, and we also have the right to overcome suffering. The whole of human history has developed on the basis of this feeling. | sems tshor de dang lhan du nga tsho la bde ba 'dod pa dang sdug bsngal mi 'dod pa'i mngon 'dod cig kyang slebs kyi yod/#Along with it comes a desire for happiness and a wish to overcome suffering.$nga tsho la bde ba sgrub pa dang sdug bsngal las g.yol chog pa'i thob thang de sus kyang ma skrun par rang bzhin gyis yod stabs/_mngon 'dod 'di ni 'os ha cang 'os shing yod chog pa zhig yin/#This is quite justified: we have a natural right to achieve as much happiness as possible, and we also have the right to overcome suffering.$'gro ba mi'i lo rgyus yod tshad sems tshor 'di gzhi rtsa byas pa'i thog nas 'phel rgyas byung ba zhig red/_dngos gnas byas na/#The whole of human history has developed on the basis of this feeling.$ |
sngar bshad pa ltar nyon mongs ngos zin par byas la de dag gi nyes dmigs dang de dag dang bral ba'i phan yon bsams nas dran pa dang shes bzhin gyi so btsugs te/_nyon mongs pa gang mgo 'bur 'bur la yang dang yang du mdung bu 'debs dgos/$Therefore, as I explained before, once you have identified the afflictions, reflected on their faults and on the benefits of separating from them, and planted the spies of mindfulness and vigilance, you must repeatedly fend off whatever affliction raises its head. | sngar bshad pa ltar nyon mongs ngos zin par byas la de dag gi nyes dmigs dang de dag dang bral ba'i phan yon bsams nas dran pa dang shes bzhin gyi so btsugs te/_nyon mongs pa gang mgo 'bur 'bur la yang dang yang du mdung bu 'debs dgos/#Therefore, as I explained before, once you have identified the afflictions, reflected on their faults and on the benefits of separating from them, and planted the spies of mindfulness and vigilance, you must repeatedly fend off whatever affliction raises its head.$ |
dpe des mtshon nas sna'i yul du dri zhim mi zhim sna tshogs/_lce'i yul du zas kyi ro bro mi bro zhim mngar kha ba la sogs par ched du brtags nas/_zhim pa sna tshogs la chags pa mi zhim pa sna tshogs la sdang ba sogs mi byed par gang ltar 'dug pa de ka ngos bzung nas de nyid kyi thog tu lhod de shes bzhin du skyong zhing /$Similarly, avoid deliberately analyzing the array of fragrant or foul smells in the field of the nose, as well as the diversity of tastes in the mouth—delicious, disgusting, sweet, bitter, and so forth—becoming attached to the tasty ones and feeling distaste for the opposite.However they happen to be, recognize them, and right there relax and sustain that knowingly. | dpe des mtshon nas sna'i yul du dri zhim mi zhim sna tshogs/_lce'i yul du zas kyi ro bro mi bro zhim mngar kha ba la sogs par ched du brtags nas/_zhim pa sna tshogs la chags pa mi zhim pa sna tshogs la sdang ba sogs mi byed par gang ltar 'dug pa de ka ngos bzung nas de nyid kyi thog tu lhod de shes bzhin du skyong zhing /#Similarly, avoid deliberately analyzing the array of fragrant or foul smells in the field of the nose, as well as the diversity of tastes in the mouth—delicious, disgusting, sweet, bitter, and so forth—becoming attached to the tasty ones and feeling distaste for the opposite.However they happen to be, recognize them, and right there relax and sustain that knowingly.$ |
chos kyi tshul 'di ma shes na dge ba'i rtsa ba de dag thams cad phyir zad par 'gyur ro/_/_rigs kyi bu lhas byin dge ba'i rtsa ba de lta bu dang ldan par gyur pa la ltos/_rigs kyi bu lhas byin ni mi chen po'i mtshan sum cu dang ldan par gyur to/_/_de lta bu'i dge ba'i rtsa ba dang ldan pa de yang chos kyi tshul 'di ma shes pas/_dge ba'i rtsa ba de dag thams cad yongs su chad nas/_mnar med pa'i sems can dmyal ba chen por skyes te/$all their roots of virtue would eventually be exhausted if this Dharma principle was not understood. Noble son, consider what happened to the roots of virtue possessed by Devadatta. Noble son, Devadatta had thirty of the marks of a great person. He had such roots of virtue, but did not understand this Dharma principle, and so his roots of virtue expired and he was born in the great hell of Ceaseless Torment. | chos kyi tshul 'di ma shes na dge ba'i rtsa ba de dag thams cad phyir zad par 'gyur ro/_/#all their roots of virtue would eventually be exhausted if this Dharma principle was not understood.$rigs kyi bu lhas byin dge ba'i rtsa ba de lta bu dang ldan par gyur pa la ltos/#Noble son, consider what happened to the roots of virtue possessed by Devadatta.$rigs kyi bu lhas byin ni mi chen po'i mtshan sum cu dang ldan par gyur to/_/#Noble son, Devadatta had thirty of the marks of a great person.$de lta bu'i dge ba'i rtsa ba dang ldan pa de yang chos kyi tshul 'di ma shes pas/#He had such roots of virtue, but did not understand this Dharma principle, and so$dge ba'i rtsa ba de dag thams cad yongs su chad nas/_mnar med pa'i sems can dmyal ba chen por skyes te/#his roots of virtue expired and he was born in the great hell of Ceaseless Torment.$ |
de la shes pa dang mthong ba dang /_gsal ba dang /_mngon par rtogs pa dang /_yang dag par khong du chud pa dang /_mkhas pa gang yin pa 'di ni mi dge ba'i khams shes pa zhes bya ste_nye ba'i sras brgyad kyis mdo rgyud ma lus pa'i 'byung gnas su byin gyis brlabs/_de de bzhin gshegs pas yang dag pa ji lta ba bzhin rab tu mkhyen to/_/_de bzhin gshegs pa mi dge ba'i khams shes pa de la yang zhu ba zhus pa na/_bskal par lan gsung ba nas de bzhin du sbyar te _de ni tsan dan gyi khyams dang khang bzangs kyi bar 'di la longs spyod par 'gyur ro/_/$To know, see, perceive, realize, understand, and be skillful about this is called knowing the non-virtue element . That is what the Thus-Gone One correctly understands. When the Thus-Gone One is asked about the knowledge of the non-virtue element, he can respond for an eon, and so forth, up until . . . . Therefore, he will enjoy this temple with its sandalwood courtyard. | de la shes pa dang mthong ba dang /_gsal ba dang /_mngon par rtogs pa dang /_yang dag par khong du chud pa dang /_mkhas pa gang yin pa 'di ni mi dge ba'i khams shes pa zhes bya ste#To know, see, perceive, realize, understand, and be skillful about this is called knowing the non-virtue element .$de de bzhin gshegs pas yang dag pa ji lta ba bzhin rab tu mkhyen to/_/#That is what the Thus-Gone One correctly understands.$de bzhin gshegs pa mi dge ba'i khams shes pa de la yang zhu ba zhus pa na/#When the Thus-Gone One is asked about the knowledge of the non-virtue element,$bskal par lan gsung ba nas de bzhin du sbyar te #he can respond for an eon, and so forth, up until . . . .$de ni tsan dan gyi khyams dang khang bzangs kyi bar 'di la longs spyod par 'gyur ro/_/#Therefore, he will enjoy this temple with its sandalwood courtyard.$ |
'dus pa ni lan bcu gcig ste/_thams cad la yang ther 'bum ther 'bum mo/_/_sku tshe'i tshad ni lo drug khri'o/_/_dam pa'i chos kyang lo bye ba'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 rnam par rol pa skye ba'i yul ni bkod pa dpag tu med pa zhes bya'o/_/_rigs ni rgyal rigs so/_/_'od ni dpag tshad sum brgya'o/_/_yab ni lha dga' zhes bya'o/_/_yum ni rin chen gzi brjid ces bya'o/_/_sras ni mig brgyan ces bya'o/_/_rim gro pa ni mthong dga' zhes bya'o/_/$There is no need for taking or rejecting; no need is there for purposeful fixating. There will be eleven consecutive congregations, each of them gathering one billion. The extent of his lifespan will be sixty thousand years. His sacred Dharma will remain for ten million years. His relics will remain in a single collection. There will also only be one stūpa. “The thus-gone Vikrīḍita will be born in a place called Immeasurable Array. His family will be kṣatriya. His light will extend three hundred leagues. Divine Joy will be his father. Jewel Splendor will be his mother. Eye Adornment will be his son. Joyous Sight will be his attendant. | 'dus pa ni lan bcu gcig ste/_thams cad la yang ther 'bum ther 'bum mo/_/#There will be eleven consecutive congregations, each of them gathering one billion.$sku tshe'i tshad ni lo drug khri'o/_/#The extent of his lifespan will be sixty thousand years.$dam pa'i chos kyang lo bye ba'i bar du gnas so/_/#His sacred Dharma will remain for ten million years.$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 rnam par rol pa skye ba'i yul ni bkod pa dpag tu med pa zhes bya'o/_/#“The thus-gone Vikrīḍita will be born in a place called Immeasurable Array.$rigs ni rgyal rigs so/_/#His family will be kṣatriya.$'od ni dpag tshad sum brgya'o/_/#His light will extend three hundred leagues.$yab ni lha dga' zhes bya'o/_/#Divine Joy will be his father.$yum ni rin chen gzi brjid ces bya'o/_/#Jewel Splendor will be his mother.$sras ni mig brgyan ces bya'o/_/#Eye Adornment will be his son.$rim gro pa ni mthong dga' zhes bya'o/_/#Joyous Sight will be his attendant.$ |
gces spras byed pa'i chos gnyis te/_'khor ba'i rgyun byed pa'i kun tu sbyor ba rnams rnam par gcod pa dang /_dge ba'i rtsa ba'i rgyun byed pa'i sems bskyed pa mi 'dor ba'o/_/$Two girls sang in unison: When the sun emerges from behind the mountain, see how sunny and shady slopes both grow warm. “There are two teachings that are held in high regard: severing the ties that sustain the continuity of saṃsāra, and not losing the mind of awakening that sustains the continuity of roots of virtue. | gces spras byed pa'i chos gnyis te/_'khor ba'i rgyun byed pa'i kun tu sbyor ba rnams rnam par gcod pa dang /_dge ba'i rtsa ba'i rgyun byed pa'i sems bskyed pa mi 'dor ba'o/_/#“There are two teachings that are held in high regard: severing the ties that sustain the continuity of saṃsāra, and not losing the mind of awakening that sustains the continuity of roots of virtue.$ |
bskal pa grangs med dag tu las byas shing /_/mi dge bsgrubs pa gang dag su yod pa/_/de phyir snyigs ma'i dus na de dag ni/_/nga dang lhan cig sangs rgyas zhing du lhags/_/_nga yis byang chub mchog 'di thob gyur kyang /_/_de tshe sems can blta bar spro ba med/_/_gang dag phyi dus dge slong rnams 'byung ba/_/rtsub dang gtum dang shin tu rtsub pa yin/_/$“People who have acted in unvirtuous ways Throughout innumerable eons Will, for this reason, in the dark age Journey to buddha realms together with me. “Even though I attain this supreme awakening I will have no joy in seeing sentient beings at that time. The monks who will appear in the future Will be savage, wild, and brutal. | bskal pa grangs med dag tu las byas shing /_/mi dge bsgrubs pa gang dag su yod pa/_/de phyir snyigs ma'i dus na de dag ni/_/nga dang lhan cig sangs rgyas zhing du lhags/_/#“People who have acted in unvirtuous ways Throughout innumerable eons Will, for this reason, in the dark age Journey to buddha realms together with me.$nga yis byang chub mchog 'di thob gyur kyang /_/#“Even though I attain this supreme awakening$de tshe sems can blta bar spro ba med/_/#I will have no joy in seeing sentient beings at that time.$gang dag phyi dus dge slong rnams 'byung ba/_/rtsub dang gtum dang shin tu rtsub pa yin/_/#The monks who will appear in the future Will be savage, wild, and brutal.$ |
blo bde'i mal na lus sems khong glod de//_shes pa bag yangs byar med skyes bu bzhin//_sgrim glod med par lus sems gang bder gzhag/_ji ltar 'dug kyang rang gi ngang la 'dug/_ji ltar gnas kyang rang gi ngang la gnas//_ji ltar 'gro yang rang gi ngang la 'gro//_byang chub dbyings la 'gro 'ong ngang gis med//$Let your mind and body relax deeply in a carefree state. With an easygoing attitude, like a person who has nothing more to do, let your mind and body rest in whatever way is comfortable, neither tense nor loose. However things stay, they stay within their fundamental nature. However they dwell, they dwell within their fundamental nature. H living drawn a big circle with eight spokes one should place in its centre Vajrapani, very wrathful and appearing as Trilokavijaya. However they move, they move within their fundamental nature. Fundamentally, there is no coming or going within the basic space of enlightenment. | blo bde'i mal na lus sems khong glod de//_shes pa bag yangs byar med skyes bu bzhin//_sgrim glod med par lus sems gang bder gzhag/#Let your mind and body relax deeply in a carefree state. With an easygoing attitude, like a person who has nothing more to do, let your mind and body rest in whatever way is comfortable, neither tense nor loose.$ji ltar 'dug kyang rang gi ngang la 'dug/#However things stay, they stay within their fundamental nature.$ji ltar gnas kyang rang gi ngang la gnas//#However they dwell, they dwell within their fundamental nature.$ji ltar 'gro yang rang gi ngang la 'gro//#However they move, they move within their fundamental nature.$byang chub dbyings la 'gro 'ong ngang gis med//#Fundamentally, there is no coming or going within the basic space of enlightenment.$ |
mi zad blo zhes bya ba rdzu 'phrul can/_/_dgra bcom thams cad dag kyang 'dus 'gyur te/_/bye ba phrag ni dgu bcu gnyis snyed 'byung /_/_de na mi rnams dag gi tshe yi tshad/_/lo grangs bdun khri dag tu tshang bar 'gyur/_/_rnam par grol bar phyin pa'i dam chos dag_/lo grangs stong phrag bcwa brgyad bar du gnas/_/_mig sbyin pa ni mya ngan 'das nas kyang /_/sku gdung mchod rten dpag tshad gsum pa gcig_/_de bzhin gshegs pa bsod nams glang po yi/_/skye yul glang po rin po che zhes bya/_/$And Inexhaustible Intellect the one of miracles. “When all the worthy ones gather There will be nine hundred twenty million. At that time the lifespan of humans Will be seventy thousand years, “And the sacred Dharma of the one who has entered liberation Will remain for eighteen thousand years. When this giver of sight has attained nirvāṇa His relics will be contained in a stūpa measuring three leagues. “The thus-gone Puṇyahastin Will be born in a place called Precious Elephant. | mi zad blo zhes bya ba rdzu 'phrul can/_/#And Inexhaustible Intellect the one of miracles.$dgra bcom thams cad dag kyang 'dus 'gyur te/_/bye ba phrag ni dgu bcu gnyis snyed 'byung /_/#“When all the worthy ones gather There will be nine hundred twenty million.$de na mi rnams dag gi tshe yi tshad/_/lo grangs bdun khri dag tu tshang bar 'gyur/_/#At that time the lifespan of humans Will be seventy thousand years,$rnam par grol bar phyin pa'i dam chos dag_/lo grangs stong phrag bcwa brgyad bar du gnas/_/#“And the sacred Dharma of the one who has entered liberation Will remain for eighteen thousand years.$mig sbyin pa ni mya ngan 'das nas kyang /_/sku gdung mchod rten dpag tshad gsum pa gcig_/#When this giver of sight has attained nirvāṇa His relics will be contained in a stūpa measuring three leagues.$de bzhin gshegs pa bsod nams glang po yi/_/skye yul glang po rin po che zhes bya/_/#“The thus-gone Puṇyahastin Will be born in a place called Precious Elephant.$ |
khong sman pa dang 'phrul las lag rtsal pa/_ma 'ongs pa'i dge rgan sogs su 'gyur nges red/_gal te khong tsho nam yang bod du log ma thub na/_rgya gar nang gi tshad mtho'i lam lhong can gyi bod mi'i spyi tshogs kyi gtso snying de chags rgyu red ces pa 'di yin/_'di dag ni ngas sems gting nas brjed mi thub pa'i skad cha red/_rgya lo lags kyis ma 'ongs pa'i bod mi tsho bod kyi phyi logs la gtan 'jags su gnas dgos chags rgyu'i bsam tshul la dang len gnang thub kyi yod pa red/$They will be the doctors, lawyers, technicians, and teachers of the future," he had said. '' And if they can never return to Tibet, they will become the core of a highly successful Tibetan community here in India." Those were the words that I couldn't get out of my mind. Gyalola could accept the idea that the Tibetans of tomorrow might have to live permanently outside of Tibet. | khong sman pa dang 'phrul las lag rtsal pa/_ma 'ongs pa'i dge rgan sogs su 'gyur nges red/#They will be the doctors, lawyers, technicians, and teachers of the future," he had said. ''$gal te khong tsho nam yang bod du log ma thub na/_rgya gar nang gi tshad mtho'i lam lhong can gyi bod mi'i spyi tshogs kyi gtso snying de chags rgyu red ces pa 'di yin/#And if they can never return to Tibet, they will become the core of a highly successful Tibetan community here in India."$'di dag ni ngas sems gting nas brjed mi thub pa'i skad cha red/#Those were the words that I couldn't get out of my mind.$rgya lo lags kyis ma 'ongs pa'i bod mi tsho bod kyi phyi logs la gtan 'jags su gnas dgos chags rgyu'i bsam tshul la dang len gnang thub kyi yod pa red/#Gyalola could accept the idea that the Tibetans of tomorrow might have to live permanently outside of Tibet.$ |
bcom ldan 'das kyis de skad ces bka' stsal pa dang /_tshe dang ldan pa kun dga' bo dang /_tshe dang ldan pa shA ri'i bu dang /_'jam dpal gzhon nur gyur pa dang /_lha dang /_mi dang /_lha ma yin dang /_dri zar bcas pa'i 'jig rten rnams yid dga' stebacom ldan 'das kyis bka' stsal pa la mngon par bstod do/_/$Now you know why we humans have difficulty finding peace of mind. After the Blessed One had uttered these words, the venerable Ānanda, the venerable Śāriputra, Youthful Mañjuśrī, and the worlds of the gods, humans, demigods, and gandharvas rejoiced and praised the Blessed One’s words. | bcom ldan 'das kyis de skad ces bka' stsal pa dang /_tshe dang ldan pa kun dga' bo dang /_tshe dang ldan pa shA ri'i bu dang /_'jam dpal gzhon nur gyur pa dang /_lha dang /_mi dang /_lha ma yin dang /_dri zar bcas pa'i 'jig rten rnams yid dga' stebacom ldan 'das kyis bka' stsal pa la mngon par bstod do/_/#After the Blessed One had uttered these words, the venerable Ānanda, the venerable Śāriputra, Youthful Mañjuśrī, and the worlds of the gods, humans, demigods, and gandharvas rejoiced and praised the Blessed One’s words.$ |
yun ring na yang tshe gsum las mi 'gyang ste/_'grub byed dang grub pa gnyis dang 'phen byed gsum la tshe re re dgos la/_'phangs pa'i yan lag rnams grub pa'i yan lag tu 'dus pa'i phyir dang /$Thus, the root of all teachings can be subsumed into the following two—accumulating merit and purifying negative karma. Even at the longest, completion of all twelve factors will be delayed no longer than three lifetimes, for the actualizers, the two actualized factors, and the three projecting factors all require their own lifetimes, while the projected factors are included in the lifetime of the actualized factors. | yun ring na yang tshe gsum las mi 'gyang ste/_'grub byed dang grub pa gnyis dang 'phen byed gsum la tshe re re dgos la/_'phangs pa'i yan lag rnams grub pa'i yan lag tu 'dus pa'i phyir dang /#Even at the longest, completion of all twelve factors will be delayed no longer than three lifetimes, for the actualizers, the two actualized factors, and the three projecting factors all require their own lifetimes, while the projected factors are included in the lifetime of the actualized factors.$ |
byis pa ni nyam chung thog ngu la brod pas/_pu'u en ti'e ya khyim rgyud kyi mi'i tshugs ka tsam yang mi 'dug yin na'ang khos bsam gzhig ring bo ma btang bar bu der ming btags song /_khal kha sa khul gyi sprul sku rje btsun dam pa khong pho brang pho po twa la'i nye 'dabs su 'khrungs pa zhig yin cing /_khong gis da dung rang nyid bod rigs shig yin pa'i ngo bo nyar tshags gnang nas yod/_chos phyogs kyi cha nas khong dang \u0f8b_gong sa tA la'i bla ma gnyis kyi bar bla ma dang slob ma'i 'brel lam zhig yod//$Jetsun Thampa, the reincarnation in Kulon at that time, was born at the foot of the Potala Palace, and still retained the nationality of Tibetan. Besides, in the religious matter, he and the Dalai Lama had the relationship of master-disciple. | khal kha sa khul gyi sprul sku rje btsun dam pa khong pho brang pho po twa la'i nye 'dabs su 'khrungs pa zhig yin cing /_khong gis da dung rang nyid bod rigs shig yin pa'i ngo bo nyar tshags gnang nas yod/#Jetsun Thampa, the reincarnation in Kulon at that time, was born at the foot of the Potala Palace, and still retained the nationality of Tibetan.$chos phyogs kyi cha nas khong dang \u0f8b_gong sa tA la'i bla ma gnyis kyi bar bla ma dang slob ma'i 'brel lam zhig yod//#Besides, in the religious matter, he and the Dalai Lama had the relationship of master-disciple.$ |
'di lta ste dper na/_sgyu ma'i skyes bu'i rmi lam na nor chud zos pa ji snyed pa nyid ni ming tsam ste/_de bzhin du de bzhin gshegs pas las shes pa 'gog pa shes pa ji snyed pa nyid kyang ming tsam du de ltar rab tu mkhyen to/_/$For example, just as wealth being squandered within the dream of an illusory person is merely a convention, just so the Thus-Gone One correctly understands the entire knowledge of cessation as related to knowledge of karma to be a mere convention. | 'di lta ste dper na/_sgyu ma'i skyes bu'i rmi lam na nor chud zos pa ji snyed pa nyid ni ming tsam ste/_de bzhin du de bzhin gshegs pas las shes pa 'gog pa shes pa ji snyed pa nyid kyang ming tsam du de ltar rab tu mkhyen to/_/#For example, just as wealth being squandered within the dream of an illusory person is merely a convention, just so the Thus-Gone One correctly understands the entire knowledge of cessation as related to knowledge of karma to be a mere convention.$ |
mtho tshad phi Ti 5000_nas 8000_bar gyi dma' rim hi ma la yar skyes pa'i me tog rnams in ji'i grong gseb khul gyi me tog rnams dang ha cang 'dra po yod pa de hang sang dgos pa zhig red/_spang gi nye 'gram du yod pa'i rgyug chu de rde'u dang brag rdo'i steng lo mang nas bzhur bas ser por gyur zhing /_rim bzhin gshong sa dang /_bzhur sgra sgrog pa'i rgyug chu/_mthar chu mo gang+ga'i nang du 'thi+ims 'gro ba yin/$It is surprising how closely the flora of the lower Himalayas, between 5,000 to 8,000 feet, resembles that of the English countryside). Fortunately, we do not have to make a choice between viewing other human beings solely in terms of our differences, from the perspective of what differentiates us, or viewing others solely from the perspective of the fundamental human characteristics we share. The stream ran close by the verge, tumbling over smooth peb- bles, over rocks worn yellow with age, on its way to the plains and to the little Song River and finally to the sacred Ganges. | mtho tshad phi Ti 5000_nas 8000_bar gyi dma' rim hi ma la yar skyes pa'i me tog rnams in ji'i grong gseb khul gyi me tog rnams dang ha cang 'dra po yod pa de hang sang dgos pa zhig red/#It is surprising how closely the flora of the lower Himalayas, between 5,000 to 8,000 feet, resembles that of the English countryside).$spang gi nye 'gram du yod pa'i rgyug chu de rde'u dang brag rdo'i steng lo mang nas bzhur bas ser por gyur zhing /_rim bzhin gshong sa dang /_bzhur sgra sgrog pa'i rgyug chu/_mthar chu mo gang+ga'i nang du 'thi+ims 'gro ba yin/#The stream ran close by the verge, tumbling over smooth peb- bles, over rocks worn yellow with age, on its way to the plains and to the little Song River and finally to the sacred Ganges.$ |
de ltar bdag med tshogs 'di la//_'di yis ci ste gnod par byas//_myong ba'i snga logs kyi shes pa'am phyi mar gyur pa'i shes pa'i skad cig gang gis kyang myong ba de mi rtogs te/_snga logs kyi shes pa dag ni myong ba rang dus su med cing bag chags tsam du gnas yod la/_shes pa'i skad cig phyi ma dag gi dus na myong ba ni dran pa'i yul tsam las ma 'das shing /_der ma zad/_tshor ba de lta bu myong byed kyang med do//_des na/_ltos med du grub pa'i tshor ba'am myong ba zhig mi srid pa yin la/_tshor ba dran pa nyer bzhag sgom tshul 'dir rdzogs pa yin/_sems dran pa nyer bzhagade nas/$What damage, then, can be inflicted On this aggregate deprived of self? Nor can the moments of consciousness that precede and succeed the sensation perceive that sensation. The preceding moments are no longer present and remain only as imprints at the time of the sensation. And during the subsequent moments of consciousness the sensation remains only an object of recollection. Furthermore, there is no experiencer of the sensation as such. The conclusion we draw from this is that there is no sensation or feeling with independent reality. This completes the meditation on the mindfulness of feelings. | de ltar bdag med tshogs 'di la//_'di yis ci ste gnod par byas//#What damage, then, can be inflicted On this aggregate deprived of self?$myong ba'i snga logs kyi shes pa'am phyi mar gyur pa'i shes pa'i skad cig gang gis kyang myong ba de mi rtogs te/#Nor can the moments of consciousness that precede and succeed the sensation perceive that sensation.$snga logs kyi shes pa dag ni myong ba rang dus su med cing bag chags tsam du gnas yod la/#The preceding moments are no longer present and remain only as imprints at the time of the sensation.$shes pa'i skad cig phyi ma dag gi dus na myong ba ni dran pa'i yul tsam las ma 'das shing /#And during the subsequent moments of consciousness the sensation remains only an object of recollection.$der ma zad/_tshor ba de lta bu myong byed kyang med do//_des na/#Furthermore, there is no experiencer of the sensation as such.$ltos med du grub pa'i tshor ba'am myong ba zhig mi srid pa yin la/#The conclusion we draw from this is that there is no sensation or feeling with independent reality.$tshor ba dran pa nyer bzhag sgom tshul 'dir rdzogs pa yin/_sems dran pa nyer bzhagade nas/#This completes the meditation on the mindfulness of feelings.$ |
de ltar na khos rlangs 'khor de phyir skor Ram dbyibs su bskor nas bu mo tsho'i 'khris la slar yang bslebs song /_khong tsho ni zhing kha la las ka byed du 'gro gi 'dug khong tshos nga tsho la 'dzum dmul song /_Din gyis mig rig rig gis khong tsho la cer nas bsdad song /_dmyal ba/_khos skad dma' mos de ltar bshad/_o ya/_'di ni dngos gnas yin na ci ma rung /_nyon dang /_sal/$Nevertheless he U-turned and came by the girls again. They were headed for work in the fields; they smiled at us. Dean stared at them with rocky eyes. “ Damn,” he said under his breath. “ Oh! This is too great to be true. Gurls, gurls. | de ltar na khos rlangs 'khor de phyir skor Ram dbyibs su bskor nas bu mo tsho'i 'khris la slar yang bslebs song /#Nevertheless he U-turned and came by the girls again.$khong tsho ni zhing kha la las ka byed du 'gro gi 'dug khong tshos nga tsho la 'dzum dmul song /#They were headed for work in the fields; they smiled at us.$Din gyis mig rig rig gis khong tsho la cer nas bsdad song /#Dean stared at them with rocky eyes. “$dmyal ba/_khos skad dma' mos de ltar bshad/#Damn,” he said under his breath. “$o ya/#Oh!$'di ni dngos gnas yin na ci ma rung /#This is too great to be true.$nyon dang /_sal/#Gurls, gurls.$ |
rang dang gzhan stong pa'i rang bzhin yin tshul thad la bsam blo thongs dang /_chags sdang lta bu'i nyon mongs pa'i blo dang de dag gi bag chags ngan pa sel thabs bya dgos/_de nas sems can thams cad kyi rgyud la sdug bsngal [] thar ba'i nus pa yod pa sems la dran par bya/_dran shes de'i ngang nas sems can de dag la snying rje ba'i bsam blo drag po zhig skyed dgos/$Reflect upon the empty nature of self and others, and try to overcome the forces of these negative tendencies, the afflictive emotions such as anger and desire. Then reflect that all sentient beings possess the potential for freedom from suffering, and with that awareness, generate strong compassion toward all sentient beings. | rang dang gzhan stong pa'i rang bzhin yin tshul thad la bsam blo thongs dang /_chags sdang lta bu'i nyon mongs pa'i blo dang de dag gi bag chags ngan pa sel thabs bya dgos/#Reflect upon the empty nature of self and others, and try to overcome the forces of these negative tendencies, the afflictive emotions such as anger and desire.$de nas sems can thams cad kyi rgyud la sdug bsngal [] thar ba'i nus pa yod pa sems la dran par bya/_dran shes de'i ngang nas sems can de dag la snying rje ba'i bsam blo drag po zhig skyed dgos/#Then reflect that all sentient beings possess the potential for freedom from suffering, and with that awareness, generate strong compassion toward all sentient beings.$ |
dngos po med par phyin pa'i dam chos dag_/lo grangs sum khri bzhi stong bar du gnas/_/_rgyal ba yongs su mya ngan 'das nas kyang /_/thugs rje chen po'i sku gdung rgyas par 'gyur/_/_de bzhin gshegs pa dge ba dgyes pa yi/_/skye ba'i yul ni yid 'ong dga' zhes bya/_/_rgyal ba'i rigs ni bram ze 'od kyi tshad/_/dpag tshad brgya yod yab ni brtul zhugs don/_/dge ba'i blo gros zhes bya rgyal ba'i yum/_/_sras po lta byed tshangs byin rim gro pa/_/_seng ge'i nga ro zhes bya mkhas pa ste/_/$serial training in realizing all phenomena as ultimately natureless are the thirteen phenomena characterizing serial trainings. “And the sacred Dharma of the one gone beyond entities Will remain for thirty-four thousand years. When this victorious one has attained parinirvāṇa The relics of his great compassion will be abundant. “The thus-gone Kṣemapriya Will be born in a place called Delightful Joy. The family of this victor will be brahmin, And his light will extend one hundred leagues. “True Yogic Discipline will be his father, and Virtuous Intelligence will be this victor’s mother. Eye will be his son and Brahmā Gift his attendant. Lion’s Roar will be the scholar | dngos po med par phyin pa'i dam chos dag_/lo grangs sum khri bzhi stong bar du gnas/_/#“And the sacred Dharma of the one gone beyond entities Will remain for thirty-four thousand years.$rgyal ba yongs su mya ngan 'das nas kyang /_/thugs rje chen po'i sku gdung rgyas par 'gyur/_/#When this victorious one has attained parinirvāṇa The relics of his great compassion will be abundant.$de bzhin gshegs pa dge ba dgyes pa yi/_/skye ba'i yul ni yid 'ong dga' zhes bya/_/#“The thus-gone Kṣemapriya Will be born in a place called Delightful Joy.$rgyal ba'i rigs ni bram ze 'od kyi tshad/_/dpag tshad brgya yod yab ni brtul zhugs don/_/dge ba'i blo gros zhes bya rgyal ba'i yum/_/#The family of this victor will be brahmin, And his light will extend one hundred leagues. “True Yogic Discipline will be his father, and Virtuous Intelligence will be this victor’s mother.$sras po lta byed tshangs byin rim gro pa/_/#Eye will be his son and Brahmā Gift his attendant.$seng ge'i nga ro zhes bya mkhas pa ste/_/#Lion’s Roar will be the scholar$ |
rlangs 'khor re re ni nyen rtog pa'i rlangs 'khor dang 'dra se 'dug de nas glo bur zhig la nga tshos nyen rtog pa'i rlangs 'khor zhig yong gi yod pa mthong byung /_da ni ngas shes pa'i bdag gi mi tshe de'i mjug mtha' yin pa dang /_de ni gsar pa dang skyi g.ya' ba'i btson khang gi rim pa/_lcags dra'i sdug bsngal gyi khrod du 'gro bzhin pa zhig yin pa ngas shes byung /$The feeling that the later contact has arises from the cause of the earlier contact. Therefore all contact has feeling; all consciousness has contact.” Then we suddenly saw the cruiser coming and I knew it was the end of my life as I had known it and that it was entering a new and horrible stage of jails and iron sorrows. | rlangs 'khor re re ni nyen rtog pa'i rlangs 'khor dang 'dra se 'dug de nas glo bur zhig la nga tshos nyen rtog pa'i rlangs 'khor zhig yong gi yod pa mthong byung /_da ni ngas shes pa'i bdag gi mi tshe de'i mjug mtha' yin pa dang /_de ni gsar pa dang skyi g.ya' ba'i btson khang gi rim pa/_lcags dra'i sdug bsngal gyi khrod du 'gro bzhin pa zhig yin pa ngas shes byung /#Then we suddenly saw the cruiser coming and I knew it was the end of my life as I had known it and that it was entering a new and horrible stage of jails and iron sorrows.$ |
'jig rten zhes pa des shugs la mi rtag pa ston zhing /_'jig rten pa zhes pa mi rtag pa'i rang bzhin gyi gang zag la go ba yin/_'jig pa'i bsam blos rtag pa 'gog cing /_nga tshos tshig 'di'i don bsams na/_rtag gcig rang dbang ba'i bdag cig med pa rtogs thub/_skabs 'dir skye bo phal pa'i khongs su gzhi'i dngos po'i gnas lugs kyi skabs bden grub khas len pa'i grub mtha' smra ba dag gi rjes 'brang ba rnams kyang tshud yod/_dngos po bden grub smra ba'i khongs su phyi rol pa'i grub mtha' smra ba thams cad dang /$So the term jikten implies a lack of permanence, and jiktenpa refers to a person or a transient being. The idea of jik, disintegration, negates the possibility of permanence, or eternity. By reflecting on this expression we can understand that there is no absolute, eternal, unitary self. Ordinary folk here also includes those who follow philosophical tenets that uphold some form of realist perspective on the question of the ultimate nature of reality. | 'jig rten zhes pa des shugs la mi rtag pa ston zhing /_'jig rten pa zhes pa mi rtag pa'i rang bzhin gyi gang zag la go ba yin/#So the term jikten implies a lack of permanence, and jiktenpa refers to a person or a transient being.$'jig pa'i bsam blos rtag pa 'gog cing /#The idea of jik, disintegration, negates the possibility of permanence, or eternity.$nga tshos tshig 'di'i don bsams na/_rtag gcig rang dbang ba'i bdag cig med pa rtogs thub/#By reflecting on this expression we can understand that there is no absolute, eternal, unitary self.$skabs 'dir skye bo phal pa'i khongs su gzhi'i dngos po'i gnas lugs kyi skabs bden grub khas len pa'i grub mtha' smra ba dag gi rjes 'brang ba rnams kyang tshud yod/_dngos po bden grub smra ba'i khongs su phyi rol pa'i grub mtha' smra ba thams cad dang /#Ordinary folk here also includes those who follow philosophical tenets that uphold some form of realist perspective on the question of the ultimate nature of reality.$ |
bdog pa thams cad 'bras bcas te//_skye bo kun la btang sems kyis//_sbyin pa'i pha rol phyin yin te//_de ltas de ni sems nyid do//_zhes so//_ho sa'e er kha ti'e a'o pu'u en ti'e ya ni tog tsam la'ang lhod por sdod ma tshugs/_de'i phyir dmigs rnam skyong tshul 'di dag ni/_gsung rab rgya chen po rnams dang /_blo sbyong thor bu ba'i gdams pa dri ma med pa rnams las ci rigs par 'byung ba phyogs gcig tu bsdus pa yin pas/$The transcendent perfection of generosity is a willingness to give away all things to all beings, together with its result. Hence it’s nothing but a state of mind. José Arcadio Buendía did not have a moment’s rest. These visualizations therefore bring together flawless instructions from the vast words of the Buddha and advice contained in the various instructions of the mind training tradition. | bdog pa thams cad 'bras bcas te//_skye bo kun la btang sems kyis//_sbyin pa'i pha rol phyin yin te//_de ltas de ni sems nyid do//_zhes so//#The transcendent perfection of generosity is a willingness to give away all things to all beings, together with its result. Hence it’s nothing but a state of mind.$de'i phyir dmigs rnam skyong tshul 'di dag ni/_gsung rab rgya chen po rnams dang /_blo sbyong thor bu ba'i gdams pa dri ma med pa rnams las ci rigs par 'byung ba phyogs gcig tu bsdus pa yin pas/#These visualizations therefore bring together flawless instructions from the vast words of the Buddha and advice contained in the various instructions of the mind training tradition.$ |
mdor na rang ngan 'gro la sogs pa sa 'jigs pa dang /_dkon mchog la de las skyob pa'i nus pa yod par yid ches pa gnyis yin no//_des na de gnyis tshig tsam du song na skyabs 'gro yang de dang 'dra la/_de skyabs su 'os pa'i rgyu mtshan no//_dang po ni/_bstod pa brgya lnga bcu pa las/_gang zhig la ni nyes pa kun//_gtan nas yong ye mi mnga' zhing //$Thus, you must strive to realize these two causes, because if they remain mere words, so will your refuge, but if they are strong and stable, your refuge will transform your mind. Based on that, the objects to which you go for refuge. Identifying the objects to which you go for refuge. The Praise in One Hundred and Fifty Verses (Satapancasatka-stotra) says: The one in whom no fault can ever exist, The one in whom all good qualities always exist. | mdor na rang ngan 'gro la sogs pa sa 'jigs pa dang /_dkon mchog la de las skyob pa'i nus pa yod par yid ches pa gnyis yin no//#Thus, you must strive to realize these two causes, because if they remain mere words, so will your refuge, but if they are strong and stable, your refuge will transform your mind.$des na de gnyis tshig tsam du song na skyabs 'gro yang de dang 'dra la/#Based on that, the objects to which you go for refuge.$de skyabs su 'os pa'i rgyu mtshan no//#Identifying the objects to which you go for refuge.$dang po ni/_bstod pa brgya lnga bcu pa las/_gang zhig la ni nyes pa kun//_gtan nas yong ye mi mnga' zhing //#The Praise in One Hundred and Fifty Verses (Satapancasatka-stotra) says: The one in whom no fault can ever exist, The one in whom all good qualities always exist.$ |
sprang phrug thang rkyal khengs nas spo dgye dgyed//_thos pa la mkhas pa yongs su sbyang ba bya bas thams cad mkhyen pa'i sems bskyed pa'i rin po che de yongs su sbyangs na phyogs bcu'i sangs rgyas bcom ldan 'das rnams 'du zhing shin tu dkar ba dri ma med pa'i phyag rgya'i ting nge 'dzin 'di yang 'thob bo/_/_blo gros rgya mtsho 'di lta ste dper na/$At that point, once they have refined the precious gem of the mind directed toward omniscience, they attract the blessed buddhas of the ten directions and attain this pristine and immaculate absorption seal. A beggar does a backflip for joy after filling his food bag. “Sāgaramati, I will draw another analogy: | thos pa la mkhas pa yongs su sbyang ba bya bas thams cad mkhyen pa'i sems bskyed pa'i rin po che de yongs su sbyangs na phyogs bcu'i sangs rgyas bcom ldan 'das rnams 'du zhing shin tu dkar ba dri ma med pa'i phyag rgya'i ting nge 'dzin 'di yang 'thob bo/_/#At that point, once they have refined the precious gem of the mind directed toward omniscience, they attract the blessed buddhas of the ten directions and attain this pristine and immaculate absorption seal.$blo gros rgya mtsho 'di lta ste dper na/#“Sāgaramati, I will draw another analogy:$ |
'tsho zhing gzhes la chos kyang ston te/_bcom ldan 'das des byang chub sems dpa' rgyal tshab ye shes spos kyi dpal zhes bya ba btang ngo /_/_de'i yang 'dab chags na 'jig rten gyi khams dpe med dpal zhes bya ba yod de/_de na de bzhin gshegs pa sangs rgyas dpe med me tog 'byung ba'i dpal zhes bya ba bzhugs te _'tsho zhing gzhes la chos kyang ston te/_bcom ldan 'das des byang chub sems dpa' rgyal tshab yang dag 'phags zhes bya ba btang ngo /_/_de'i yang 'dab chags na 'jig rten gyi khams rin chen ldan zhes bya ba yod de/_de na de bzhin gshegs pa shin tu rab tu gnas pa'i rgyal po zhes bya ba bzhugs te $Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Splendid Incense of Wisdom. Situated beyond that universe was a universe known as Anupamaśrī. There resided the thus-gone Incomparable Buddha Who Is a Splendorous Source of Flowers. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Truly Noble. Situated beyond that universe was a universe known as Endowed with Jewels. Though both involve the detachment of the RNA from the DNA template, how this occurs is surprisingly distinct. There resided the thus-gone Supratiṣṭhitarāja. | 'tsho zhing gzhes la chos kyang ston te/#Abiding and remaining present there, he taught the Dharma.$bcom ldan 'das des byang chub sems dpa' rgyal tshab ye shes spos kyi dpal zhes bya ba btang ngo /_/#This blessed one now dispatched his regent, the bodhisattva Splendid Incense of Wisdom.$de'i yang 'dab chags na 'jig rten gyi khams dpe med dpal zhes bya ba yod de/#Situated beyond that universe was a universe known as Anupamaśrī.$de na de bzhin gshegs pa sangs rgyas dpe med me tog 'byung ba'i dpal zhes bya ba bzhugs te #There resided the thus-gone Incomparable Buddha Who Is a Splendorous Source of Flowers.$'tsho zhing gzhes la chos kyang ston te/#Abiding and remaining present there, he taught the Dharma.$bcom ldan 'das des byang chub sems dpa' rgyal tshab yang dag 'phags zhes bya ba btang ngo /_/#This blessed one now dispatched his regent, the bodhisattva Truly Noble.$de'i yang 'dab chags na 'jig rten gyi khams rin chen ldan zhes bya ba yod de/#Situated beyond that universe was a universe known as Endowed with Jewels.$de na de bzhin gshegs pa shin tu rab tu gnas pa'i rgyal po zhes bya ba bzhugs te #There resided the thus-gone Supratiṣṭhitarāja.$ |
[!]de las gzhan pa dam pa yin/_/de las pha rol sangs rgyas yul/_/de las gzhan ni 'phel byed sa/_/_[!]'jig rten mi yi rtsis dag ni/_/bgrang bar yang ni mi nus so/_/_[!]de las gzhan du sangs rgyas kyi/_/go 'phang dang ni spyod yul yin/_/_[!]sangs rgyas zhing ni gang gA'i klung /_/bye ma snyed du brjod pa ni/_/_[!]bsdus nas rdul gyi tshogs dag ni/_/'dren pas bstan pa mdzad pa yin/_/$And after that, another place [called] the ultimate. {33.75} “Beyond the ultimate is the domain of the buddhas, With its superior levels. It is impossible for human beings to Go over all these world divisions. {33.76} “There is nothing that would be regarded As superior to the domain of the buddhas. Buddhafields are believed To be as numerous as the grains of sand in the Gaṅgā. {33.77} “Dissecting [the physical matter,] The guides [also] taught about the smallest particles. | [!]de las gzhan pa dam pa yin/_/de las pha rol sangs rgyas yul/_/de las gzhan ni 'phel byed sa/_/#And after that, another place [called] the ultimate. {33.75} “Beyond the ultimate is the domain of the buddhas, With its superior levels.$[!]'jig rten mi yi rtsis dag ni/_/bgrang bar yang ni mi nus so/_/#It is impossible for human beings to Go over all these world divisions. {33.76}$[!]de las gzhan du sangs rgyas kyi/_/go 'phang dang ni spyod yul yin/_/#“There is nothing that would be regarded As superior to the domain of the buddhas.$[!]sangs rgyas zhing ni gang gA'i klung /_/bye ma snyed du brjod pa ni/_/#Buddhafields are believed To be as numerous as the grains of sand in the Gaṅgā. {33.77}$[!]bsdus nas rdul gyi tshogs dag ni/_/'dren pas bstan pa mdzad pa yin/_/#“Dissecting [the physical matter,] The guides [also] taught about the smallest particles.$ |
byas pa dang ldan pa/_kun shes pa dang /_tshor ba shes pa dang /_tshor ba po shes pa dang /_'du byed shes pa dang /_bye brag shes pa dang /_dge ba shes pa dang /_kha na ma tho ba dang bcas pa shes pa dang /_kha na ma tho ba med pa shes pa dang /_byas pa shes pa dang /_de las gzhan pa 'jig rten pa'i bzo'i gnas dang /_las kyi gnas rnams la bslabs par gyur to/_/$An accomplished and learned man, he was trained in understanding feelings and the one that feels, as well as formations, particulars, virtues, evils, absence of evil, performed acts, and also the mundane sciences and crafts. | byas pa dang ldan pa/_kun shes pa dang /_tshor ba shes pa dang /_tshor ba po shes pa dang /_'du byed shes pa dang /_bye brag shes pa dang /_dge ba shes pa dang /_kha na ma tho ba dang bcas pa shes pa dang /_kha na ma tho ba med pa shes pa dang /_byas pa shes pa dang /_de las gzhan pa 'jig rten pa'i bzo'i gnas dang /_las kyi gnas rnams la bslabs par gyur to/_/#An accomplished and learned man, he was trained in understanding feelings and the one that feels, as well as formations, particulars, virtues, evils, absence of evil, performed acts, and also the mundane sciences and crafts.$ |
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 pa las/$there lived in Vārāṇasī a certain householder, prosperous and wealthy, a person of vast and magnificent means, endowed with the wealth of Vaiśravaṇa—with wealth to rival Vaiśravaṇa’s. | de'i tshe grong khyer bA rA Na sI na/_khyim bdag phyug cing nor mang la longs spyod che ba/_yongs su 'dzin pa yangs shing rgya che ba rnam thos kyi bu'i nor dang ldan pa/_rnam thos kyi bu'i nor dang 'gran pa zhig gnas pa las/#there lived in Vārāṇasī a certain householder, prosperous and wealthy, a person of vast and magnificent means, endowed with the wealth of Vaiśravaṇa—with wealth to rival Vaiśravaṇa’s.$ |
de nas lha rnams kyis sbran pa/_'di ni legs par 'gyur te/_khyod kyis bcom ldan 'das la blta ba dang /_bcom ldan 'das la bsnyen bkur bya ba ni legs par 'gyur ba yin no/_/_de lta mod kyis khyod gang dag dang dge ba'i rtsa ba bskrun pa de dag kha cig ni khri mon du bcug cing 'dug_/_hU~M/[ ]phung khams skye mched dbang yul bcas/[ ]/_kha cig ni yul dag na 'dug gi_/rgyal po khyod kyis btson rnams gtang ba'i rigs so/_/_ljongs dag tu yang dril bsgrags te/_de dag dang lhan cig tu bcom ldan 'das la blta ba dang /_bsnyen bkur bya ba'i phyir deng shig ces byas so/_/_de nas de thos ma thag tu rgyal po gzugs can snying pos btson rnams btang nas/_yul na gnas pa'i skye bo mang po thams cad bsdus te/$The gods called out to him, “Good shall come of this! Good shall come of you seeing the Blessed One and venerating him. However, some of the people you have imprisoned have produced roots of virtue. It would be right for you to release these prisoners who yet remain in your country, king, and proclaim throughout the country that they too should come along to see the Blessed One and venerate him.” No sooner had King Bimbisāra heard this than he released the prisoners, calling together all the many people who lived in his country. | de nas lha rnams kyis sbran pa/_'di ni legs par 'gyur te/#The gods called out to him, “Good shall come of this!$khyod kyis bcom ldan 'das la blta ba dang /_bcom ldan 'das la bsnyen bkur bya ba ni legs par 'gyur ba yin no/_/#Good shall come of you seeing the Blessed One and venerating him.$de lta mod kyis khyod gang dag dang dge ba'i rtsa ba bskrun pa de dag kha cig ni khri mon du bcug cing 'dug_/#However, some of the people you have imprisoned have produced roots of virtue.$kha cig ni yul dag na 'dug gi_/rgyal po khyod kyis btson rnams gtang ba'i rigs so/_/#It would be right for you to release these prisoners who yet remain in your country, king,$ljongs dag tu yang dril bsgrags te/_de dag dang lhan cig tu bcom ldan 'das la blta ba dang /_bsnyen bkur bya ba'i phyir deng shig ces byas so/_/#and proclaim throughout the country that they too should come along to see the Blessed One and venerate him.”$de nas de thos ma thag tu rgyal po gzugs can snying pos btson rnams btang nas/_yul na gnas pa'i skye bo mang po thams cad bsdus te/#No sooner had King Bimbisāra heard this than he released the prisoners, calling together all the many people who lived in his country.$ |
gal te de na tsha mi bzod de glo bsgyur na yang steng nas lcags kyi mdung thung dang mda' bo che dang rdo rje rtse gcig pa dang mdung rtse gcig pa rnams 'bab lags/_bka' stsal pa/_des shA ri'i bu dang maud gal gyi bu gnyis la sems sdang bar byas pa'i phyir ro//_//_thang bcad ces bya ba ni/$and that when he couldn’t bear the heat anymore and turned the other way, from above iron daggers and great arrows and single-tipped vajras and spears rained down?” The Blessed One replied, “It is because he was so hateful toward Śāriputra and Maudgalyāyana.” The Tired Man | gal te de na tsha mi bzod de glo bsgyur na yang steng nas lcags kyi mdung thung dang mda' bo che dang rdo rje rtse gcig pa dang mdung rtse gcig pa rnams 'bab lags/#and that when he couldn’t bear the heat anymore and turned the other way, from above iron daggers and great arrows and single-tipped vajras and spears rained down?”$bka' stsal pa/#The Blessed One replied,$des shA ri'i bu dang maud gal gyi bu gnyis la sems sdang bar byas pa'i phyir ro//_//#“It is because he was so hateful toward Śāriputra and Maudgalyāyana.”$thang bcad ces bya ba ni/#The Tired Man$ |
khyed cag lus la mi zad pa'i 'du shes nye bar zhog shig_/mngon par zhen pa med pa'i 'du shes kyang nye bar zhog shig_/mi gtsang ba'i 'du shes kyang nye bar zhog shig dang legs so/_/_de chos bstan pa des sems can khri phrag dpag tu med pa dag phyir mi ldog pa nyid rjes su thob bo/_/_maud gal gyi bu de ji snyam du sems/_de'i tshe de'i dus na rgyal po sa 'dzin ces bya bar gyur pa de gzhan yin par sems na khyod kyis de ltar mi blta ste_nga de'i tshe de'i dus na rgyal po sa 'dzin ces bya bar gyur to/_/$Consider instead the body to be inexhaustible, regard it without attachment, and perceive it as unclean.’ “Based on that teaching of the Dharma innumerably many tens of thousands of beings attained the irreversible stage. Maudgalyāyana, in case you may think that at that time King Bhūbhṛta was anyone else, do not think so. In those days I was King Bhūbhṛta. | khyed cag lus la mi zad pa'i 'du shes nye bar zhog shig_/mngon par zhen pa med pa'i 'du shes kyang nye bar zhog shig_/mi gtsang ba'i 'du shes kyang nye bar zhog shig dang legs so/_/#Consider instead the body to be inexhaustible, regard it without attachment, and perceive it as unclean.’$de chos bstan pa des sems can khri phrag dpag tu med pa dag phyir mi ldog pa nyid rjes su thob bo/_/#“Based on that teaching of the Dharma innumerably many tens of thousands of beings attained the irreversible stage.$maud gal gyi bu de ji snyam du sems/_de'i tshe de'i dus na rgyal po sa 'dzin ces bya bar gyur pa de gzhan yin par sems na khyod kyis de ltar mi blta ste#Maudgalyāyana, in case you may think that at that time King Bhūbhṛta was anyone else, do not think so.$nga de'i tshe de'i dus na rgyal po sa 'dzin ces bya bar gyur to/_/#In those days I was King Bhūbhṛta.$ |
de sems can rnams la dga' ba'i 'du shes yid la byed pas dga' ba tshad med pa rdzogs par byas te gnas so/_/_de sems can rnams la sdug bsngal yang med bde ba yang med pa yid la byed pas btang snyoms tshad med pa rdzogs par byas te gnas so/_/_de gzugs la rags pa'i 'du shes yid la byed cing nam mkha' la zhi ba'i 'du shes yid la byed pas nam mkha' mtha' yas skye mched rdzogs par byas te gnas so/_/_de rnam par shes pa la zhi ba'i 'du shes yid la byed pas rnam shes mtha' yas skye mched rdzogs par byas te gnas so/_/$By bringing to mind the perception of rejoicing for all beings, they perfect and settle into immeasurable joy. In the four comers, the foundations for four stupas were laid. By bringing to mind neither pain nor pleasure with respect to any being, they perfect and settle into immeasurable impartiality. “By bringing to mind the perception of form as coarse, and the perception of space as tranquil, bodhisattvas perfect and settle into the sphere of infinite space. By bringing to mind the perception of consciousness as tranquil, they perfect and settle into the sphere of infinite consciousness. | de sems can rnams la dga' ba'i 'du shes yid la byed pas dga' ba tshad med pa rdzogs par byas te gnas so/_/#By bringing to mind the perception of rejoicing for all beings, they perfect and settle into immeasurable joy.$de sems can rnams la sdug bsngal yang med bde ba yang med pa yid la byed pas btang snyoms tshad med pa rdzogs par byas te gnas so/_/#By bringing to mind neither pain nor pleasure with respect to any being, they perfect and settle into immeasurable impartiality.$de gzugs la rags pa'i 'du shes yid la byed cing nam mkha' la zhi ba'i 'du shes yid la byed pas nam mkha' mtha' yas skye mched rdzogs par byas te gnas so/_/#“By bringing to mind the perception of form as coarse, and the perception of space as tranquil, bodhisattvas perfect and settle into the sphere of infinite space.$de rnam par shes pa la zhi ba'i 'du shes yid la byed pas rnam shes mtha' yas skye mched rdzogs par byas te gnas so/_/#By bringing to mind the perception of consciousness as tranquil, they perfect and settle into the sphere of infinite consciousness.$ |
ting nge 'dzin gyi mtshan ma la shin tu 'das pas yang dag pa'i ting nge 'dzin la gnas pa zhes bya'o/_/_gzhan yang chos thams cad la spros pa med cing mnyam pa'i chos la log pa'am yang dag par spros pa med do/_/_yang dag pa'i ting nge 'dzin ni chos thams cad mnyam pa'i don to/_/_yang dag pa'i ting nge 'dzin ni ting nge 'dzin thams cad dang khams gsum gyi 'dus byas kyi chos thams cad las shin tu 'das pa yang _yang dag pa ji lta ba bzhin du lam rgyud lngar 'khor ba thams cad shes shing mthong ba'i don to/_/$Transcending the marks of absorption is abiding in right absorption. Furthermore, right absorption is free from concepts about any phenomenon, and it is free from concepts of right or wrong with regard to phenomena, which are sameness. Right absorption is the sameness of all phenomena. Right absorption transcends all forms of absorption and all the conditioned phenomena of the three realms. Still, it accurately sees and understands all who cycle among the five classes of beings.” | ting nge 'dzin gyi mtshan ma la shin tu 'das pas yang dag pa'i ting nge 'dzin la gnas pa zhes bya'o/_/#Transcending the marks of absorption is abiding in right absorption.$gzhan yang chos thams cad la spros pa med cing mnyam pa'i chos la log pa'am yang dag par spros pa med do/_/#Furthermore, right absorption is free from concepts about any phenomenon, and it is free from concepts of right or wrong with regard to phenomena, which are sameness.$yang dag pa'i ting nge 'dzin ni chos thams cad mnyam pa'i don to/_/#Right absorption is the sameness of all phenomena.$yang dag pa'i ting nge 'dzin ni ting nge 'dzin thams cad dang khams gsum gyi 'dus byas kyi chos thams cad las shin tu 'das pa yang #Right absorption transcends all forms of absorption and all the conditioned phenomena of the three realms. Still,$yang dag pa ji lta ba bzhin du lam rgyud lngar 'khor ba thams cad shes shing mthong ba'i don to/_/#it accurately sees and understands all who cycle among the five classes of beings.”$ |
dang po rtogs lugs gsum ni/_spros bral rang bzhin skye med du rtogs/_ro gcig ngo bo zung 'jug tu rtogs/_sgom med kyis mtshan nyid gnyis med du rtogs so/_gnyis pa bral lugs gsum ni/_spros bral 'khor ba'i rtog rgya dang bral/_ro gcig rnam smin gyi lus rgya dang bral/$First, the three styles of realization: Through simplicity the nature is realized as unoriginated, through one taste the essence is realized as indivisible, and through nonmeditation the characteristics are realized as nondual. Second, the three styles of freedom: Through simplicity there is freedom from the conceptual boundary of samsara. It is Vajrasattva who slays. Through one taste there is freedom from the seal of the karmic body | dang po rtogs lugs gsum ni/_spros bral rang bzhin skye med du rtogs/_ro gcig ngo bo zung 'jug tu rtogs/_sgom med kyis mtshan nyid gnyis med du rtogs so/#First, the three styles of realization: Through simplicity the nature is realized as unoriginated, through one taste the essence is realized as indivisible, and through nonmeditation the characteristics are realized as nondual.$gnyis pa bral lugs gsum ni/_spros bral 'khor ba'i rtog rgya dang bral/#Second, the three styles of freedom: Through simplicity there is freedom from the conceptual boundary of samsara.$ro gcig rnam smin gyi lus rgya dang bral/#Through one taste there is freedom from the seal of the karmic body$ |
ces bshad nas sge'u khung chung chung de'i phyogs su phyin/_sge'u khung de nas zhi mi yang shong dka' na'ang /_a mas sge'u khung de dam por brgyabs/_bi si nu yis u tshugs ma brgyab par chu ras ma gtogs gyon gos tshang ma phud nas sa steng du rkang lag brkyangs nas nyal/_kho'i a mas/_nga tsho gang mgyogs gcan gzan de las mthar gyi red/_nga'i sems nas shes kyi 'dug nga tsho'i smon lam rnams gsan gyi red la/_khyed rang slob grwar 'gro thub pa dang yig rgyugs kyang 'phrod nges red/_ces bshad/$And she went to the small window through which a cat could have found difficulty in passing and bolted it firmly. With a sigh of resignation Bisnu threw off all his clothes except his underwear, and stretched himself out on the earthen floor. ‘ We will be rid of the beast soon,’ said his mother. ‘ I know it in my heart. Our prayers will be heard, and you shall go to school and pass your exams.’ | ces bshad nas sge'u khung chung chung de'i phyogs su phyin/_sge'u khung de nas zhi mi yang shong dka' na'ang /_a mas sge'u khung de dam por brgyabs/#And she went to the small window through which a cat could have found difficulty in passing and bolted it firmly.$bi si nu yis u tshugs ma brgyab par chu ras ma gtogs gyon gos tshang ma phud nas sa steng du rkang lag brkyangs nas nyal/#With a sigh of resignation Bisnu threw off all his clothes except his underwear, and stretched himself out on the earthen floor. ‘$kho'i a mas/_nga tsho gang mgyogs gcan gzan de las mthar gyi red/#We will be rid of the beast soon,’ said his mother. ‘$nga'i sems nas shes kyi 'dug nga tsho'i smon lam rnams gsan gyi red la/_khyed rang slob grwar 'gro thub pa dang yig rgyugs kyang 'phrod nges red/_ces bshad/#I know it in my heart. Our prayers will be heard, and you shall go to school and pass your exams.’$ |
de bzhin gshegs pa 'das pa'i khams shes pa de la yang zhu ba zhus pa na/_bskal par lan gsung ba nas/_de bzhin du sbyar te de ni tsan dan gyi khyams dang khang bzangs kyi bar 'di la longs spyod par 'gyur ro/_/_khyim bdag ji ltar na de bzhin gshegs pas 'das pa'i khams shes pa kun 'byung ba 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/_sangs rgyas bcom ldan 'das dpag tu med pa rnams la dge ba'i rtsa ba bskyed nas _'das pa'i khams shes pa kun 'byung ba shes pa yang dag par 'grub pa dang /$When the Thus-Gone One is asked about the knowledge of the past element, he can respond for an eon, and Therefore, he will enjoy this temple with its sandalwood courtyard. “Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of the origin as related to knowledge of the past element. Householder, this is how the Thus-Gone One correctly understands it. having accumulated roots of virtue in the presence of limitless blessed buddhas. He has gained knowledge of the origin as related to knowledge of the past element, | de bzhin gshegs pa 'das pa'i khams shes pa de la yang zhu ba zhus pa na/#When the Thus-Gone One is asked about the knowledge of the past element,$bskal par lan gsung ba nas/#he can respond for an eon, and$de bzhin du sbyar te de ni tsan dan gyi khyams dang khang bzangs kyi bar 'di la longs spyod par 'gyur ro/_/#Therefore, he will enjoy this temple with its sandalwood courtyard.$khyim bdag ji ltar na de bzhin gshegs pas 'das pa'i khams shes pa kun 'byung ba 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 origin as related to knowledge of the past element.$khyim bdag 'di la de bzhin gshegs pas 'di ltar rab tu mkhyen te/#Householder, this is how the Thus-Gone One correctly understands it.$sangs rgyas bcom ldan 'das dpag tu med pa rnams la dge ba'i rtsa ba bskyed nas #having accumulated roots of virtue in the presence of limitless blessed buddhas.$'das pa'i khams shes pa kun 'byung ba shes pa yang dag par 'grub pa dang /#He has gained knowledge of the origin as related to knowledge of the past element,$ |
sems can mtha' yas dpag med 'khor bar 'gro ba dag_/bde gshegs mchog gi tshig gis 'dren cing thar bar byed/_/_ston pa'i gsung mchog klu yi rgyal pos thos nas su/_/dga' ba'i sems kyis sor bcu'i rtse mo thal sbyar te/_/_tshogs 'du de chu tshod gnyis 'phar 'gyangs byas song la/_de'i skabs su nga phod kyis thengs gcig la yang kha 'gul ma song /_mi dbang 'jig rten mgon po drang srong chen po la/_/gus pa bskyed nas 'khrul med tshig gis mngon bstod pa/_/$With the sublime words of the Blissful One, you will guide and liberate An infinite, unfathomable number of beings wandering in cyclic existence.” When the nāga king heard the Teacher’s sublime words He joyfully brought his ten fingertips together, And out of respect for the lord of men, the protector of the world, the great sage, He praised him with these unmistaken words: | sems can mtha' yas dpag med 'khor bar 'gro ba dag_/bde gshegs mchog gi tshig gis 'dren cing thar bar byed/_/#With the sublime words of the Blissful One, you will guide and liberate An infinite, unfathomable number of beings wandering in cyclic existence.”$ston pa'i gsung mchog klu yi rgyal pos thos nas su/_/dga' ba'i sems kyis sor bcu'i rtse mo thal sbyar te/_/#When the nāga king heard the Teacher’s sublime words He joyfully brought his ten fingertips together, And$mi dbang 'jig rten mgon po drang srong chen po la/_/gus pa bskyed nas 'khrul med tshig gis mngon bstod pa/_/#out of respect for the lord of men, the protector of the world, the great sage, He praised him with these unmistaken words:$ |
khong la yong sgo med par brten glo bur du nged gnyis kyi 'tsho ba zhan yang du sdod skabs las ha cang gis skyo bar gyur/_dbul zhing phongs pas 'char yan brtse zab kyi 'tsho ba'i rnam pa yong rgyu lta ci/_nyin re nyin re'i 'tsho bar yang gnod skyon thebs/$Without her income, we were suddenly much poorer than we had been in Xianyang, and our poverty was no longer romantic; it simply added to the strain of living day to day. | khong la yong sgo med par brten glo bur du nged gnyis kyi 'tsho ba zhan yang du sdod skabs las ha cang gis skyo bar gyur/_dbul zhing phongs pas 'char yan brtse zab kyi 'tsho ba'i rnam pa yong rgyu lta ci/_nyin re nyin re'i 'tsho bar yang gnod skyon thebs/#Without her income, we were suddenly much poorer than we had been in Xianyang, and our poverty was no longer romantic; it simply added to the strain of living day to day.$ |
[!]lha rnams kyi dbang po brgya byin dang 'thab bral dang dga' ldan dang 'phrul dga' dang dag pa dang /_dri ma med pa dang 'jam pa dang mi gdung ba dang 'od gsal dang /_tshangs pa mi mjed kyi bdag po dang 'og min dang de la sogs pa'i lha'i bu gzugs na spyod pa dang /_'dod pa na spyod pa'i lha'i bu dag mthar gyis bri bar bya'o/_/'phags pa 'jam dpal dang nye bar 'khor gyi dkyil 'khor legs par dgod par bya ste/$“The gods from the realm of the Pure Abode, Śakra, the lord of gods, and Suyāma , as well as the gods from the heavens of Tuṣita, Sunirmita, Śuddha, Vimala, Sudṛśa, Atapas, and Ābhāsvara should also be included. In addition, Brahmā Sahāmpati and the gods from the Akaniṣṭha heaven should be included. These and other gods who dwell in the realm of form and the realm of desire should be painted arranged in sequence, near to Noble Mañjuśrī. | [!]lha rnams kyi dbang po brgya byin dang 'thab bral dang dga' ldan dang 'phrul dga' dang dag pa dang /_dri ma med pa dang 'jam pa dang mi gdung ba dang 'od gsal dang /_tshangs pa mi mjed kyi bdag po dang 'og min dang de la sogs pa'i lha'i bu gzugs na spyod pa dang /_'dod pa na spyod pa'i lha'i bu dag mthar gyis bri bar bya'o/_/'phags pa 'jam dpal dang nye bar 'khor gyi dkyil 'khor legs par dgod par bya ste/#“The gods from the realm of the Pure Abode, Śakra, the lord of gods, and Suyāma , as well as the gods from the heavens of Tuṣita, Sunirmita, Śuddha, Vimala, Sudṛśa, Atapas, and Ābhāsvara should also be included. In addition, Brahmā Sahāmpati and the gods from the Akaniṣṭha heaven should be included. These and other gods who dwell in the realm of form and the realm of desire should be painted arranged in sequence, near to Noble Mañjuśrī.$ |
Din gyi kha li h+phor ni ya ni rtsub cing rngul chu can/_gal chen po/_byi'u rnams dang 'dra bar/_kher rkyang pa dang shor ma/_tshul mthun min pa'i brtse dung pa lhan cig tu 'dzoms pa'i yul/_sman tshong khang mdun gyi rkub stegs de ga rang gi thog nas ngas chu tshod mang po bskyal ba yin/$Dean’s California—wild, sweaty, important, the land of lonely and exiled and eccentric lovers come to forgather like birds, and the land where everybody somehow looked like broken down, handsome, decadent movie actors. “ Man, I spent hours on that very chair in front of that. drugstore!” | Din gyi kha li h+phor ni ya ni rtsub cing rngul chu can/_gal chen po/_byi'u rnams dang 'dra bar/_kher rkyang pa dang shor ma/_tshul mthun min pa'i brtse dung pa lhan cig tu 'dzoms pa'i yul/#Dean’s California—wild, sweaty, important, the land of lonely and exiled and eccentric lovers come to forgather like birds, and the land where everybody somehow looked like broken down, handsome, decadent movie actors. “$sman tshong khang mdun gyi rkub stegs de ga rang gi thog nas ngas chu tshod mang po bskyal ba yin/#Man, I spent hours on that very chair in front of that. drugstore!”$ |
chos la 'du shes pa'i bzod pa yongs su bsngo ba gang yin pa de ni bzod pa'o/_/_stong pa nyid la sgom par dga' ba'i brtson 'grus yongs su bsngo ba gang yin pa de ni brtson 'grus so/_/_phyir mi ldog pa'i bsam gtan yongs su bsngo ba gang yin pa de ni bsam gtan no/_/_sa brgyad pa la gnas pa'i shes rab thams cad du yongs su bsngo ba gang yin pa de ni shes rab ste/_'di dag ni 'od mtha' yas pa'i pha rol tu phyin pa drug go/_/_de la rnam par smin pa bde ba'i pha rol tu phyin pa drug gang zhe na/$Patience is the acceptance that is dedicated to conceptions of the Dharma. Diligence is diligence dedicated to delighting in meditating on emptiness. Concentration is the dedication to concentration that is irreversible. Insight is the insight that dwells upon the eighth spiritual level, which is universally dedicated. For those who have the three kinds of vows, there is the possibility of downfalls or violations of the precepts. For those without vows, there are no downfalls, but neither are there any merits. Such are the six perfections of limitless light. “What are the six perfections of delightful ripening? | chos la 'du shes pa'i bzod pa yongs su bsngo ba gang yin pa de ni bzod pa'o/_/#Patience is the acceptance that is dedicated to conceptions of the Dharma.$stong pa nyid la sgom par dga' ba'i brtson 'grus yongs su bsngo ba gang yin pa de ni brtson 'grus so/_/#Diligence is diligence dedicated to delighting in meditating on emptiness.$phyir mi ldog pa'i bsam gtan yongs su bsngo ba gang yin pa de ni bsam gtan no/_/#Concentration is the dedication to concentration that is irreversible.$sa brgyad pa la gnas pa'i shes rab thams cad du yongs su bsngo ba gang yin pa de ni shes rab ste/#Insight is the insight that dwells upon the eighth spiritual level, which is universally dedicated.$'di dag ni 'od mtha' yas pa'i pha rol tu phyin pa drug go/_/#Such are the six perfections of limitless light.$de la rnam par smin pa bde ba'i pha rol tu phyin pa drug gang zhe na/#“What are the six perfections of delightful ripening?$ |
de nyams su len pa la/_dbang po rab yin na/_rtogs grol dus mnyam du gyur nas rang babs ye gnas rang bzhin gyi 'od gsal mngon du gyur nas rtsol bas ched du bsgrub mi dgos ni zhig yin/_dbang po 'bring zhig la mtshon na/_zhi lhag zung 'brel gyis gong nas zhus pa ltar du sgom dgos/$To practise this, for someone of highest acumen, realisation and liberation occur at the same time, and for natural luminosity to fully manifest as it naturally is, primordially present, it is unnecessary to cultivate it purposely, with effort. In the case of those with middling faculties, they need to meditate as described above, by integrating shamatha and vipashyana. | de nyams su len pa la/_dbang po rab yin na/_rtogs grol dus mnyam du gyur nas rang babs ye gnas rang bzhin gyi 'od gsal mngon du gyur nas rtsol bas ched du bsgrub mi dgos ni zhig yin/#To practise this, for someone of highest acumen, realisation and liberation occur at the same time, and for natural luminosity to fully manifest as it naturally is, primordially present, it is unnecessary to cultivate it purposely, with effort.$dbang po 'bring zhig la mtshon na/_zhi lhag zung 'brel gyis gong nas zhus pa ltar du sgom dgos/#In the case of those with middling faculties, they need to meditate as described above, by integrating shamatha and vipashyana.$ |
las ci bgyis na las de'i rnam par smin pas yongs su mya ngan las 'das pa na 'khor bzhi po rnams mchod pa bgyid par 'gyur lags/_bcom ldan 'das kyis bka' stsal pa/_smon lam btab pa'i dbang gis gyur to/_/_'dis gang du smon lam btab pa lags/_dge slong dag sngon byung ba 'das pa'i dus na/_bskal pa bzang po 'di nyid la skye dgu'i tshe lo nyi khri thub pa na/$“What action ripened into his passing into nirvāṇa, and caused him to be venerated by the four retinues?” “It came about by the power of his prayers,” replied the Blessed One. “When did he make these prayers?” “Monks, in times past, in this fortunate eon, when people lived as long as twenty thousand years | las ci bgyis na las de'i rnam par smin pas yongs su mya ngan las 'das pa na 'khor bzhi po rnams mchod pa bgyid par 'gyur lags/#“What action ripened into his passing into nirvāṇa, and caused him to be venerated by the four retinues?”$bcom ldan 'das kyis bka' stsal pa/_smon lam btab pa'i dbang gis gyur to/_/#“It came about by the power of his prayers,” replied the Blessed One.$'dis gang du smon lam btab pa lags/#“When did he make these prayers?”$dge slong dag sngon byung ba 'das pa'i dus na/_bskal pa bzang po 'di nyid la skye dgu'i tshe lo nyi khri thub pa na/#“Monks, in times past, in this fortunate eon, when people lived as long as twenty thousand years$ |
de'i las kyi sgrib pa thams cad kyang byang bar 'gyur te/_sngon gyi las ni ma gtogs so/_/_las thams cad la yang sbyar bar bya'o/_/_mdze dang sha bkra la sogs pa la sangs rgyas la phul ba'i me tog la sangs rgyas kyi spyan sngar lan stong rtsa brgyad bsngags te _bklags shing bkrus na sos par 'gyur ro/_/_klad pa na ba la sangs rgyas la phul ba'i me tog sangs rgyas kyi spyan sngar bzhag ste/_sangs rgyas kyi spyan sngar lan stong rtsa brgyad bzlas brjod bya'o/_/_thams cad du yang sbyar bar bya'o/_/$purify all their karmic obscurations except for any karma from their past lives. This mantra can be used for any rite. “For illnesses such as leprosy and vitiligo, offer flowers to the Buddha and recite the mantra one thousand and eight times over them before an image of the Buddha. After the patient has recited the mantra and bathed, they will recover. For a headache, one should place a flower offered to the Buddha before an image of the Buddha and recite the mantra before the image one thousand and eight times. This mantra can be used in any ritual.” | de'i las kyi sgrib pa thams cad kyang byang bar 'gyur te/_sngon gyi las ni ma gtogs so/_/#purify all their karmic obscurations except for any karma from their past lives.$las thams cad la yang sbyar bar bya'o/_/#This mantra can be used for any rite.$mdze dang sha bkra la sogs pa la sangs rgyas la phul ba'i me tog la sangs rgyas kyi spyan sngar lan stong rtsa brgyad bsngags te #“For illnesses such as leprosy and vitiligo, offer flowers to the Buddha and recite the mantra one thousand and eight times over them before an image of the Buddha.$bklags shing bkrus na sos par 'gyur ro/_/#After the patient has recited the mantra and bathed, they will recover.$klad pa na ba la sangs rgyas la phul ba'i me tog sangs rgyas kyi spyan sngar bzhag ste/_sangs rgyas kyi spyan sngar lan stong rtsa brgyad bzlas brjod bya'o/_/#For a headache, one should place a flower offered to the Buddha before an image of the Buddha and recite the mantra before the image one thousand and eight times.$thams cad du yang sbyar bar bya'o/_/#This mantra can be used in any ritual.”$ |
byang chub sems dpa' thabs la mkhas pas gzhan mu stegs can ston pa dang /_ring du gnas pa bdud kyi spyod yul la spyod pa bdud kyis byin gyis brlabs pa'i mu stegs can de dag sangs rgyas kyi bstan pa la dgug pa'i phyir de dag gi mdun du dkon mchog gsum gyi bsngags pa brjod pa dang /$(28) Bodhisattvas adept in skillful means manifest themselves as non-Buddhists, and to attract non-Buddhists in faraway lands, who live in demonic domains under the influence of demons, to the teachings of the Buddha, they proclaim the praises of the Three Jewels in front of them. | byang chub sems dpa' thabs la mkhas pas gzhan mu stegs can ston pa dang /_ring du gnas pa bdud kyi spyod yul la spyod pa bdud kyis byin gyis brlabs pa'i mu stegs can de dag sangs rgyas kyi bstan pa la dgug pa'i phyir de dag gi mdun du dkon mchog gsum gyi bsngags pa brjod pa dang /#(28) Bodhisattvas adept in skillful means manifest themselves as non-Buddhists, and to attract non-Buddhists in faraway lands, who live in demonic domains under the influence of demons, to the teachings of the Buddha, they proclaim the praises of the Three Jewels in front of them.$ |
de 'ong ba'i rim gro yongs su spyad par gyis shig_/_de nas gnas gtsang ma'i lha dag de bzhin gshegs pa n+ya gro d+ha'i rgyal po ltar mnyan nasardzu 'phrul gyi stobs kyis 'bad pas rgyal po yid gnyis las yang dag par 'das pa la mchod pa byed do/_/_oM AH hU~M badzra yak+sha kro d+ha sarba duSh+TaM ha na ha na hU~M phaTa?H ha \u0f71\u0f74\u0f7e\u0f7f dpal chen thugs las raM yaM khaM:_de nas rgyal po yid gnyis las yang dag par 'das pa rgyal po'i lam gyi 'byor pa de dag mthong nas blon po dag la smras pa/_grong gi gtso bo dag mi'i gzugs las 'das pa'i skyes bu lha'i gzugs dang ldan pa nga la mchod pa byed pa 'di dag ga las 'ongs gang bdag la mchod pa byed pa'i rgyu 'di dag ni/_de dag bdag gi drung na med do/_/_de nas gnyen rnying ba snag gi gnyen mtshams lha des rgyal po yid gnyis las yang dag par 'das pa de la tshigs su bcad de smras pa/$Prepare his welcome ceremony.’ “The gods of the pure abodes did as instructed, and so they endeavored to bring offerings to King Beyond Doubt, using their miraculous powers . Seeing all these gifts of provisions for his journey, the king said to his ministers, ‘Village chiefs, how is it possible that divine beings, whose bodies are vastly superior to those of humans, are in this way worshiping me? I do not possess anything that could cause such offerings to be made.’ The god who was an old friend and relative of the king then spoke these verses: | de 'ong ba'i rim gro yongs su spyad par gyis shig_/#Prepare his welcome ceremony.’$de nas gnas gtsang ma'i lha dag de bzhin gshegs pa n+ya gro d+ha'i rgyal po ltar mnyan nasardzu 'phrul gyi stobs kyis 'bad pas rgyal po yid gnyis las yang dag par 'das pa la mchod pa byed do/_/#“The gods of the pure abodes did as instructed, and so they endeavored to bring offerings to King Beyond Doubt, using their miraculous powers .$de nas rgyal po yid gnyis las yang dag par 'das pa rgyal po'i lam gyi 'byor pa de dag mthong nas blon po dag la smras pa/#Seeing all these gifts of provisions for his journey, the king said to his ministers,$grong gi gtso bo dag mi'i gzugs las 'das pa'i skyes bu lha'i gzugs dang ldan pa nga la mchod pa byed pa 'di dag ga las 'ongs gang bdag la mchod pa byed pa'i rgyu 'di dag ni/_de dag bdag gi drung na med do/_/#‘Village chiefs, how is it possible that divine beings, whose bodies are vastly superior to those of humans, are in this way worshiping me? I do not possess anything that could cause such offerings to be made.’$de nas gnyen rnying ba snag gi gnyen mtshams lha des rgyal po yid gnyis las yang dag par 'das pa de la tshigs su bcad de smras pa/#The god who was an old friend and relative of the king then spoke these verses:$ |
de nas de bcom ldan 'das la sems dga' bar gyur te/_shi 'phos nas dus las 'das te mnyan du yod pa de nyid du tshong dpon zhig gi khyim du nying mtshams sbyar 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'i btsas ston rgyas par byas te/_rigs dang 'thun par ming btags nas/_'o ma dang zho dang mar dang zhun mar dang mar gyi nying gu rnams kyis bskyed bsrings te/$Filled with joy at the thought of the Blessed One, the bull died shortly thereafter, transmigrated, and took rebirth in the house of a merchant in Śrāvastī. After nine or ten months had passed the child was born, and he was well proportioned, pleasing to the eye, and beautiful. At the elaborate feast celebrating his birth they named him according to their clan. They reared him on milk, yogurt, butter, ghee, and milk solids, | de nas de bcom ldan 'das la sems dga' bar gyur te/_shi 'phos nas dus las 'das te mnyan du yod pa de nyid du tshong dpon zhig gi khyim du nying mtshams sbyar nas/#Filled with joy at the thought of the Blessed One, the bull died shortly thereafter, transmigrated, and took rebirth in the house of a merchant in Śrāvastī.$de zla ba dgu'am bcu lon pa dang khye'u gzugs bzang zhing blta na sdug la mdzes pa zhig btsas nas/#After nine or ten months had passed the child was born, and he was well proportioned, pleasing to the eye, and beautiful.$de'i btsas ston rgyas par byas te/_rigs dang 'thun par ming btags nas/#At the elaborate feast celebrating his birth they named him according to their clan.$'o ma dang zho dang mar dang zhun mar dang mar gyi nying gu rnams kyis bskyed bsrings te/#They reared him on milk, yogurt, butter, ghee, and milk solids,$ |
de yang kun byed rgyal pos bkod pa yin//_de'ang rgyal ba'i spyi mes chen po gzhi ma mchog gyur de nyid chos kyi sku'i ngo bo nyid du bzhugs pa las ma gyur sems can nam mkha'i mtha' dang mnyam pa'i don spyi dang khyad par 'bangs zhes gdul bya nyid la dad ldan skal ba dge ba'i snang ngor gzugs kyi sku'i tshul bstan nas der shar ba dang /$Being the great ancestor of all the conquerors, the guru is the supreme basis, abiding as the essence of the dharmakaya. From that state he reveals himself as the rupakaya, manifesting as such generally before all beings—our mothers in numbers as limitless as space—and in particular in the perception of all those disciples who have faith and virtuous karmic destiny and who are to be trained. | de'ang rgyal ba'i spyi mes chen po gzhi ma mchog gyur de nyid chos kyi sku'i ngo bo nyid du bzhugs pa las ma gyur sems can nam mkha'i mtha' dang mnyam pa'i don spyi dang khyad par 'bangs zhes gdul bya nyid la dad ldan skal ba dge ba'i snang ngor gzugs kyi sku'i tshul bstan nas der shar ba dang /#Being the great ancestor of all the conquerors, the guru is the supreme basis, abiding as the essence of the dharmakaya. From that state he reveals himself as the rupakaya, manifesting as such generally before all beings—our mothers in numbers as limitless as space—and in particular in the perception of all those disciples who have faith and virtuous karmic destiny and who are to be trained.$ |
bcom ldan 'das ji ltar na byang chub sems dpa' sems dpa' chen po dag chos rnams kyi yang dag pa'i mtshan nyid la shin tu mkhas pa lags/_ji ltar na chos rnams kyi mtshan nyid shin tu rnam par 'byed pa la mkhas pa lags/_ji ltar na dran pa'i mthu dang ldan pa lags/_ji ltar na chos thams cad kyi rnam grangs rnam par 'byed pa la mkhas pa'i shes rab dang ldan pa lags/_ji ltar na lus 'di bor nas nam bla na med pa yang dag par rdzogs pa'i byang chub kyi bar du rgyun mi 'chad pa'i dran pa dang ldan pa lags/$Blessed One, how do bodhisattva great beings become knowledgeable concerning the true characteristics of phenomena? How do they become skilled in discerning the characteristics of phenomena? How do they acquire the power of mindfulness? How do they acquire the insight of knowing how to discern the categories of all phenomena? Once they have relinquished this body, how do they sustain unbroken mindfulness until they attain unsurpassed and perfect awakening?” | bcom ldan 'das ji ltar na byang chub sems dpa' sems dpa' chen po dag chos rnams kyi yang dag pa'i mtshan nyid la shin tu mkhas pa lags/#Blessed One, how do bodhisattva great beings become knowledgeable concerning the true characteristics of phenomena?$ji ltar na chos rnams kyi mtshan nyid shin tu rnam par 'byed pa la mkhas pa lags/#How do they become skilled in discerning the characteristics of phenomena?$ji ltar na dran pa'i mthu dang ldan pa lags/#How do they acquire the power of mindfulness?$ji ltar na chos thams cad kyi rnam grangs rnam par 'byed pa la mkhas pa'i shes rab dang ldan pa lags/#How do they acquire the insight of knowing how to discern the categories of all phenomena?$ji ltar na lus 'di bor nas nam bla na med pa yang dag par rdzogs pa'i byang chub kyi bar du rgyun mi 'chad pa'i dran pa dang ldan pa lags/#Once they have relinquished this body, how do they sustain unbroken mindfulness until they attain unsurpassed and perfect awakening?”$ |
chos spyod rnam bcur rtag tu mi g.yel zhing //_gsol 'debs mchod 'bul tshogs bsags dag la rems//_gal srid ngos rang mi dge ba'i sems tshor de dag gi shugs rkyen 'og tu song na/_ngos kyi gzugs po'i gnas bab de skyo ru song nas/_ngos kyis bde skyid bskrun thub pa'i mi kha shas kyi bde skyid kyang brlags 'gro ba red/_mi kha shas kyis ngos la skyon brjod byed kyi yod mod/_'on kyang /_ngos rang sems dga' spro'i ngang gnas par 'bad brtson byed kyi yod/$Never should they neglect the ten dharmic activities,[22] and they must endeavour to pray, make offerings and accumulate merit. If I’m agitated, my physical condition will become weak, and some people I could make happy won’t become happy. Some people may criticize me, but I try to remain joyful. | gal srid ngos rang mi dge ba'i sems tshor de dag gi shugs rkyen 'og tu song na/_ngos kyi gzugs po'i gnas bab de skyo ru song nas/_ngos kyis bde skyid bskrun thub pa'i mi kha shas kyi bde skyid kyang brlags 'gro ba red/#If I’m agitated, my physical condition will become weak, and some people I could make happy won’t become happy.$mi kha shas kyis ngos la skyon brjod byed kyi yod mod/_'on kyang /_ngos rang sems dga' spro'i ngang gnas par 'bad brtson byed kyi yod/#Some people may criticize me, but I try to remain joyful.$ |
sems can dmyal ba pa yin no/_/_de gnyis kyis de nyid na lcags kyi rdza bum chen po zhig khol zhing 'dug pa mthong la/_de'i nang du 'tshed pa ni 'ga' tsam yang mi snang ngo /_/de ltar mthong nas dris pa/_ci'i phyir lcags kyi rdza bum 'di don med par khol zhing 'dug_/_sprul pa rnams kyis smras pa/_'di ni don med pa ma yin gyi kun dga' bo'i sring mo'i bu gnyis rab tu byung nas dad pas byin pa spyod la _le lo byed cing 'dug pa de gnyis shi ba'i 'og tu 'dir skye bar 'gyur te_de gnyis kyi phyir lcags kyi rdza bum 'di khol zhing 'dug go/_/$“We are hell beings,” Then the two noticed a great boiling iron cauldron with nothing being cooked in it and asked, All those who harbor evil in their minds against such lords of generosity, the Buddha’s heirs, will stay in hell, the mighty sage has said, for ages equal to the moments of their malice. “Why is this iron cauldron boiling here for no reason?” “It isn’t boiling here for no reason,” the emanations said. “Ānanda’s sister’s two sons went forth and began to enjoy the food donated to the saṅgha, but now they’ve become lazy, and when they die they will take rebirth here. This cauldron sits and boils for those two.” | sems can dmyal ba pa yin no/_/#“We are hell beings,”$de gnyis kyis de nyid na lcags kyi rdza bum chen po zhig khol zhing 'dug pa mthong la/_de'i nang du 'tshed pa ni 'ga' tsam yang mi snang ngo /_/de ltar mthong nas dris pa/#Then the two noticed a great boiling iron cauldron with nothing being cooked in it and asked,$ci'i phyir lcags kyi rdza bum 'di don med par khol zhing 'dug_/#“Why is this iron cauldron boiling here for no reason?”$sprul pa rnams kyis smras pa/_'di ni don med pa ma yin gyi kun dga' bo'i sring mo'i bu gnyis rab tu byung nas dad pas byin pa spyod la #“It isn’t boiling here for no reason,” the emanations said. “Ānanda’s sister’s two sons went forth and began to enjoy the food donated to the saṅgha,$le lo byed cing 'dug pa de gnyis shi ba'i 'og tu 'dir skye bar 'gyur te#but now they’ve become lazy, and when they die they will take rebirth here.$de gnyis kyi phyir lcags kyi rdza bum 'di khol zhing 'dug go/_/#This cauldron sits and boils for those two.”$ |
de'i tshe mnyan du yod pa na bram ze dbul po zhing las kyis 'tsho ba zhig gnas te/_bram ze de yang sgrub phod pa zhig ste de nang par sngar thong gshol thogs nas zhing gi steng du song ngo /_/_de'i chung ma bram ze mo de yang bram ze de'i bza' ba dang bca' ba rnams khyer te/_zhing gi steng du song nas de gnyi ga zan zos te bram ze mo ni khyim du song ngo /_/_gshis ka nang du phyogs shing sems rgyud lhod bag che ba'i bu mo ma gzhir yid 'gugs kyi nyams tshugs shin tu che ba zhig gis rgod bag che la rta gad thon pa na de skyes pa dag gi yid du 'bab par bsam nas/_bram ze de ni zhing de nyid na zhing las byed cing 'dug pa las/$When the Blessed One was in Śrāvastī, there lived a certain poor brahmin who made his living by farming. The brahmin, being hardworking, took up his plow early one morning and went out into the field. His wife, a brahmanī, likewise went out into the field, carrying the brahmin’s food and drink. When they had both eaten their food, the brahmanī returned home, while the brahmin stayed at work in the field. The brahmin’s field was not far from the garden of Prince Jeta, | de'i tshe mnyan du yod pa na bram ze dbul po zhing las kyis 'tsho ba zhig gnas te/#When the Blessed One was in Śrāvastī, there lived a certain poor brahmin who made his living by farming.$bram ze de yang sgrub phod pa zhig ste de nang par sngar thong gshol thogs nas zhing gi steng du song ngo /_/#The brahmin, being hardworking, took up his plow early one morning and went out into the field.$de'i chung ma bram ze mo de yang bram ze de'i bza' ba dang bca' ba rnams khyer te/#His wife, a brahmanī, likewise went out into the field, carrying the brahmin’s food and drink.$zhing gi steng du song nas de gnyi ga zan zos te bram ze mo ni khyim du song ngo /_/#When they had both eaten their food, the brahmanī returned home, while the brahmin stayed at work in the field.$bram ze de ni zhing de nyid na zhing las byed cing 'dug pa las/#The brahmin’s field was not far from the garden of Prince Jeta,$ |
de min rnams lha sar bsdad de lha sa'i mi mang dang /_lam sogs srung skyob dang dgos nges byung tshe 'jab dmag rgyag rgyu'i thag bcad/_\u0f38rgyal dbang mchog gi sku srog la nyen kha yod pa des dang dmag rnams rdog rtsa gcig tu bsgril nas/_mi mang tshogs 'du'i 'go khrid dang /_khams pa/_a mdo ba bcas kyis bka' shag dang thug 'phrad bya rgyur gros mthun byas/_dkar mdzes nas yin pa'i pad+ma ye shes ni lha sar yod pa'i dang dmag rnams kyi 'go gtso yin pas/$The rest would remain in Lhasa to protect the people, watch the roads, and if necessary, resort to guerrilla tactics. Agony at the thought of His Holiness facing danger drew together the fighters. she said. The leaders of the Mimang Tsongdu united with the Khampas and Amdowas, and they decided to meet with the Kashag, the Tibetan Ministry. Pema Namgyal, one of the men from Karze, was the highest-ranking member of the military group. | de min rnams lha sar bsdad de lha sa'i mi mang dang /_lam sogs srung skyob dang dgos nges byung tshe 'jab dmag rgyag rgyu'i thag bcad/#The rest would remain in Lhasa to protect the people, watch the roads, and if necessary, resort to guerrilla tactics.$\u0f38rgyal dbang mchog gi sku srog la nyen kha yod pa des dang dmag rnams rdog rtsa gcig tu bsgril nas/#Agony at the thought of His Holiness facing danger drew together the fighters.$mi mang tshogs 'du'i 'go khrid dang /_khams pa/_a mdo ba bcas kyis bka' shag dang thug 'phrad bya rgyur gros mthun byas/#The leaders of the Mimang Tsongdu united with the Khampas and Amdowas, and they decided to meet with the Kashag, the Tibetan Ministry.$dkar mdzes nas yin pa'i pad+ma ye shes ni lha sar yod pa'i dang dmag rnams kyi 'go gtso yin pas/#Pema Namgyal, one of the men from Karze, was the highest-ranking member of the military group.$ |
rigs kyi bu dag de lta bas na dang ba dag ni rnyog pa can du gyis shig_/rnyog pa can dag ni dang bar gyis shig_/_rnyog pa med par yang gyis shig_/rtag tu dang bar yang gyis shig_/_gsol pa/_bcom ldan 'das ji ltar na byang chub sems dpa' rnams dang ba dag ni rnyog pa can du bgyi ba lags/_ji ltar na rnyog pa can dag ni dang bar bgyid pa lags/_ji ltar na rnyog pa ma mchis pa lags/_ji ltar na rtag tu dang ba lags/_bka' stsal pa/_dang ba dag rnyog pa can du bya ba ni mnyam par gzhag pa'i sems la dge ba'i rtsa ba dag gis bsgo ba'o/_/$“Therefore, noble sons, stain what is pure, purify what is stained. Be without stains, and always be pure.” The bodhisattvas asked, “Blessed One, how do bodhisattvas stain what is pure? How do they purify what is stained? How are they without stains? How are they always pure?” The Blessed One said, “ ‘Staining what is pure’ means defiling the mind of equipoise with roots of virtue. | rigs kyi bu dag de lta bas na dang ba dag ni rnyog pa can du gyis shig_/rnyog pa can dag ni dang bar gyis shig_/#“Therefore, noble sons, stain what is pure, purify what is stained.$rnyog pa med par yang gyis shig_/rtag tu dang bar yang gyis shig_/#Be without stains, and always be pure.”$gsol pa/_bcom ldan 'das ji ltar na byang chub sems dpa' rnams dang ba dag ni rnyog pa can du bgyi ba lags/#The bodhisattvas asked, “Blessed One, how do bodhisattvas stain what is pure?$ji ltar na rnyog pa can dag ni dang bar bgyid pa lags/#How do they purify what is stained?$ji ltar na rnyog pa ma mchis pa lags/#How are they without stains?$ji ltar na rtag tu dang ba lags/#How are they always pure?”$bka' stsal pa/_dang ba dag rnyog pa can du bya ba ni mnyam par gzhag pa'i sems la dge ba'i rtsa ba dag gis bsgo ba'o/_/#The Blessed One said, “ ‘Staining what is pure’ means defiling the mind of equipoise with roots of virtue.$ |
khams kyi rab dbye la khams bco brgyad las/_gzugs can du gtogs pa dbang lnga don lnga'i khams bcu dang chos khams kyi phyogs gcig ste/_lhag ma gzugs can min pa'o//_mig lam du bstan du yod pa ni gzugs khams gcig pu/_des na de dag thams cad sgom skyon rngam po che ste blo la nges par byas pas de'i g.yang sar mi ltung ba'i dgos pa yod do//_lhag ma bstan med do//$Among the presentation of eighteen elements, the ones that belong to the category of element shaving physical form are the ten elements of the five sense faculties and the five sense objects, as well as the one subcategory of the element of mental objects which is imperceptible forms. The remaining ones are all without physical form. The elementthat can be demonstrated in the visual field is only the element of visual form. The remaining ones cannot be demonstrated. | khams kyi rab dbye la khams bco brgyad las/_gzugs can du gtogs pa dbang lnga don lnga'i khams bcu dang chos khams kyi phyogs gcig ste/#Among the presentation of eighteen elements, the ones that belong to the category of element shaving physical form are the ten elements of the five sense faculties and the five sense objects, as well as the one subcategory of the element of mental objects which is imperceptible forms.$lhag ma gzugs can min pa'o//#The remaining ones are all without physical form.$mig lam du bstan du yod pa ni gzugs khams gcig pu/#The elementthat can be demonstrated in the visual field is only the element of visual form.$lhag ma bstan med do//#The remaining ones cannot be demonstrated.$ |
ngang pa'i kha nas skad rnams thams cad 'byin/_/de bzhin khu byug gnod sbyin kun gyi skad/_/_de tshe grul bum thams cad skad 'byin cing /_/de bzhin kha gcig nas ni skad kun 'byin/_/_kha yi rnam pa de las de skad 'byin/_/skad cig tu ni mtha' yas skad 'byin kyang /_/rnam 'dren de la gtse bar ma nus shing /_/bar chad byed pa dag tu'ang ma tshugs so/_/_klu yi kha nas rdo yi char 'bebs shing /_/de bzhin mtshon cha drag po'i char 'bebs kyang /_/rnam 'dren de la gtse bar ma nus shing /_/bar chad byed pa dag tu'ang ma tshugs so/_/$So, I am asking what is behind this demand for security, certainty, this hope in which despair is included? Geese made all types of sounds, Cuckoos made all different sounds of yakṣas. “Kumbhāṇḍas made all sorts of sounds. Certain beings made all types of sounds with a single mouth. They made the respective sounds with a single mouth, In a single instant making infinite sounds. “But they could not affect the Guide, Or even cause him a disturbance. Nāgas let down a rain of stones from their mouths And a fierce shower of weapons, “But they could not affect the Guide, Or even cause him any disturbance. | ngang pa'i kha nas skad rnams thams cad 'byin/_/de bzhin khu byug gnod sbyin kun gyi skad/_/#Geese made all types of sounds, Cuckoos made all different sounds of yakṣas.$de tshe grul bum thams cad skad 'byin cing /_/de bzhin kha gcig nas ni skad kun 'byin/_/#“Kumbhāṇḍas made all sorts of sounds. Certain beings made all types of sounds with a single mouth.$kha yi rnam pa de las de skad 'byin/_/skad cig tu ni mtha' yas skad 'byin kyang /_/rnam 'dren de la gtse bar ma nus shing /_/bar chad byed pa dag tu'ang ma tshugs so/_/#They made the respective sounds with a single mouth, In a single instant making infinite sounds. “But they could not affect the Guide, Or even cause him a disturbance.$klu yi kha nas rdo yi char 'bebs shing /_/de bzhin mtshon cha drag po'i char 'bebs kyang /_/rnam 'dren de la gtse bar ma nus shing /_/bar chad byed pa dag tu'ang ma tshugs so/_/#Nāgas let down a rain of stones from their mouths And a fierce shower of weapons, “But they could not affect the Guide, Or even cause him any disturbance.$ |
phongs par gyur kyang mi 'gyur mdza' bo yin//_gnod pa med pa mya ngan nad kyi sman//_nyes pa chen po'i dpung 'joms dpung gi mchog/_grags dang dpal dang gter gyi mchog kyang yin//_ya rabs rnams dang phrad na skyes kyi mchog/_tshogs kyi nang na mkhas pa mgu bar 'gyur//$It is the friend who does not desert you in times of need, A harmless medicine for the illness of sorrow, The supreme battalion to vanquish the troops of great misdeeds, It is the best fame, glory, and treasure. It is the supreme gift when you meet with noble beings. Among an assemblage, it delights the wise. | phongs par gyur kyang mi 'gyur mdza' bo yin//_gnod pa med pa mya ngan nad kyi sman//_nyes pa chen po'i dpung 'joms dpung gi mchog/_grags dang dpal dang gter gyi mchog kyang yin//#It is the friend who does not desert you in times of need, A harmless medicine for the illness of sorrow, The supreme battalion to vanquish the troops of great misdeeds, It is the best fame, glory, and treasure.$ya rabs rnams dang phrad na skyes kyi mchog/#It is the supreme gift when you meet with noble beings.$tshogs kyi nang na mkhas pa mgu bar 'gyur//#Among an assemblage, it delights the wise.$ |
de yang gsal bar bshad na yul gzugs lta bu zhig la dran pa skyes pa'i tshe gtso bo sems dang de'i 'khor dran pa gnyis yul gzugs la dmigs par mtshungs _'od des 'jig rten gyi khams mtha' yas mu med pa khyab par byas nas tshangs pa'i 'jig rten gyi bar du mngon par byung ste slar log nas bcom ldan 'das la lan gsum bskor ba byas te bcom ldan 'das kyi dbu'i gtsug tu nub par gyur to//_kyang so sor 'jog pa ni yul gzugs kyi ngo bo tsam rig pa sems dang /$Let me explain this further. When there is memory, or inspection of an object like a colored patch, both mind as the primary factor and its attendant function, memory, correspond to each other in their reference to their object which is this color patch. But their separate functions consist in the fact that the mind is merely concerned with the facticity and haecceity of the object, | de yang gsal bar bshad na yul gzugs lta bu zhig la dran pa skyes pa'i tshe gtso bo sems dang de'i 'khor dran pa gnyis yul gzugs la dmigs par mtshungs #Let me explain this further. When there is memory, or inspection of an object like a colored patch, both mind as the primary factor and its attendant function, memory, correspond to each other in their reference to their object which is this color patch.$kyang so sor 'jog pa ni yul gzugs kyi ngo bo tsam rig pa sems dang /#But their separate functions consist in the fact that the mind is merely concerned with the facticity and haecceity of the object,$ |
sha ra dwa ti'i bu byang chub sems dpa' sems dpa' chen po rnams ni sems can thams cad kyi ston par gyur pa yin no/_/_sha ra dwa ti'i bu byang chub sems dpa' sems dpa' chen po rnams ni sems can thams cad kyi rten du gyur pa yin no//_//_sha ra dwa ti'i bu gal te ngas ji ltar mkhyen pa bzhin du sems can thams cad kyis byang chub sems dpa' ni bdag cag la bya ba de lta bus nye bar gnas pa yin no/_/zhes de ltar shes par gyur na/$The mind only school says that the first three lead to the lowest of sentient beings, ordinary individuals, and the latter two lead to the lowest of the realms, the desired realm. Śāradvatīputra, bodhisattva great beings are the teachers of all beings. Śāradvatīputra, bodhisattva great beings are the support of all beings. Śāradvatīputra, imagine if all beings knew, as I do, how bodhisattvas abide by such actions on their behalf. | sha ra dwa ti'i bu byang chub sems dpa' sems dpa' chen po rnams ni sems can thams cad kyi ston par gyur pa yin no/_/#Śāradvatīputra, bodhisattva great beings are the teachers of all beings.$sha ra dwa ti'i bu byang chub sems dpa' sems dpa' chen po rnams ni sems can thams cad kyi rten du gyur pa yin no//_//#Śāradvatīputra, bodhisattva great beings are the support of all beings.$sha ra dwa ti'i bu gal te ngas ji ltar mkhyen pa bzhin du sems can thams cad kyis byang chub sems dpa' ni bdag cag la bya ba de lta bus nye bar gnas pa yin no/_/zhes de ltar shes par gyur na/#Śāradvatīputra, imagine if all beings knew, as I do, how bodhisattvas abide by such actions on their behalf.$ |
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