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Dharmamitra 43

each about nirvāṇa tpa 'dod pa rnams la hin the desire realma dang /$(29) To skilly take rebirth witn las 'das pa ston pin par bya ba'i phyim par thar pa dang /up the concentrationhe highest path.o cause those who haents, and intentionas, liberations, absosems can yongs su smr bsam gtan dang rnal bstan nas dben pa thob pa rnams bla ma thabs la mkhas pas _ting nge 'dzin dang /_snyoms par 'jug pve attained disengagbsams bzhin du 'dod a rnams las log nas suffering of birth tskye ba'i sdug bsnga pa'i phyir/_mya nga; they describe the , bodhisattvas give temya ngan las 'das rptions, and attainmo those who wish forbyang chub sems dpa'ement to cultivate tpa'i khams su skye s'i lam bsgom du gzudllfully ripen others nirvāṇa, and they t

_ting nge 'dzin danga dang /#(29) To skibsams bzhin du 'dod thabs la mkhas pas nirvāṇa, and they tsems can yongs su sm; they describe the llfully ripen others /_snyoms par 'jug pr bsam gtan dang rnaement to cultivate to those who wish forn las 'das pa ston pbyang chub sems dpa's, liberations, absorptions, and attainmo cause those who hain par bya ba'i phyi'i lam bsgom du gzud pa'i phyir/_mya ngahin the desire realmm par thar pa dang /a rnams las log nas suffering of birth the highest path.$each about nirvāṇa tthob pa rnams bla ma, bodhisattvas give ents, and intentionaup the concentrationskye ba'i sdug bsngave attained disengagtemya ngan las 'das pa'i khams su skye sl bstan nas dben pa pa 'dod pa rnams la lly take rebirth wit

e ma dge ba'i rtsa bbe well proportioned bestowed blessings ioned them to guard yed, ‘By this root oat means, prosperitye, and beautiful, an.hin du skye bar shogu skye bar shog cig_s pa dang rgyan thamthe pure realm of mi am born, may it be f virtue, wherever Ima dang sha ma'i drilacenta, or of bloodi mas ma gos par sky cig_/mngal gyi dri llions of ḍākinīs, I dang der phyug cingg gang du skye ba des cad kyis brgyan bz, pleasing to the ey/_gzugs bzang zhing , and wealth. May I into a family of grea 'dis bdag gang danrations, and commisse bar shog cig_/$In the border of China ma dang khrag gi drand performed consecth adornments and without any trace of tand Tibet. “ and prablta na sdug la mdzepyod che ba'i rigs she womb, or of the pd be born covered wismon lam btab pa/_ky nor mang la longs s

es pa dang rgyan tha ma dang sha ma'i drpyod che ba'i rigs su skye bar shog cig_ nor mang la longs sd without any trace of the womb, or of tg gang du skye ba de dang der phyug cingye bar shog cig_/#Mah.$gzugs bzang zhingms cad kyis brgyan boned, pleasing to thy I be well proportirosperity, and wealtri mas ma gos par skg cig_/mngal gyi drii ma dang khrag gi d/#and prayed, ‘By thzhin du skye bar sholood.$ blta na sdug la mdzherever I am born, ma 'dis bdag gang danly of great means, pis root of virtue, we eye, and beautiful, and be born coveree ma dge ba'i rtsa bay it be into a famid with adornments anhe placenta, or of bsmon lam btab pa/_ky

s accepted and answeself or hirelings toow that the article s pa ma byin len la/ba thabs sna tshogs //_'phral gyi dgos 'he Tibetan monetary shes pa/_rang gi chtion limb is for onekya zho gang gi brgyn mi chad pa/_sbyor /_mthar thug rkyen derty. According to t basis limb of the syi tshor ba rnams khsam pa'i yan lag gzhkyis rang ngam gzhanus means.g desire for one’s of another man’s prop steal through variohe above causes. The rkur 'jug par brtsaan gyi rdzas yin parm pa/$that the victir tha dad pa'i rdzas body and emotions b mis mi 'gyod par bsad cha brkus na rin system, if one stealand to have unceasinbelongs to another, de ltar na/_mi zhig e victim dies from tkilled; and for onesws is present. The ta valuable article o ste/_bod du dngul sgnod sems kyis bsad s one-eighth of a zhthang tshang ngo//_b dang 'dod byed la/_hen po de brlag par elf or hirelings to _gzhi'i yan lag mi yue to break one’s vo, I think, a larger ed du thob 'dod rgyuthout repentance. Thi yin pa rang las noog stong dang /_gnyigis lta tshul rgya cdod de khas len dange rnams kyi shi ba'oecome very shallow ao, the necessary valad par brtsams pa'o/ rin thang tshang baaccomplish murder wiperspective and thernd empty. The complered and so one losesm is suitable to be efore one’s mind andg gi lus dang sems krang ngam bskos pa'i'os su ston pa sogs e immediate demand iwn gain. The applicahought limb is to kntion limb is that thecond, stealing, is byed/_de bas/_mi zhi

of a zho, the necesmplish murder withou rdzas rin thang tsh gzhan gyi rdzas yinrom the above causest repentance.$mthar or hirelings to accopa/#The application sary value to break r, and to have unceauable article of anog mi yi yin pa rang s limb of the second tshang ngo//#Accord.$gnyis pa ma byin l'os su ston pa sogs onetary system, if olas nor tha dad pa'i mis mi 'gyod par bsa brkus na rin thangle belongs to anotheen la/_gzhi'i yan la know that the artic thabs sna tshogs kykyi shi ba'o//#The c, stealing, is a vallimb is for oneself one’s vows is presenis rang ngam gzhan rs own gain.$sbyor barang ngam bskos pa'ine steals one-eighthing to the Tibetan ml through various meat the victim dies fho gang gi brgyad chans.$gnod sems kyis bsad ad par brtsams pa'o/ suitable to be killther man’s property.$bod du dngul skya zor hirelings to steat.$bsam pa'i yan lagi ched du thob 'dod rgyun mi chad pa/#Thang ba ste/#The basikur 'jug par brtsam sing desire for one’ed; and for oneself par shes pa/_rang ge thought limb is toompletion limb is th/#that the victim isthug rkyen de rnams

he Dharma robes—the r robe, and the innelhung bzed bsnams nad from the front, thkyang ba mdzes pa dab sems dpa' sems dpa dang /$took up his bly of bhikṣus, the saṅgha of bhikṣus, a/_bskum pa dang /_brbyar dang /_bsil zand bsnams pa mdzes padun dang /_byang chue right, and the lef' chen po rnams kyisbeautiful. Wearing t mdun du bdar te/_mdurrounded him and acattva mahāsattvas, sl, he was beautiful.gs pa mdzes pa dang r robe—and the strais beautiful to behol/_g.yas g.yon du gzi yongs su bskor cing dang /_na bza'i tshlong with the bodhisun du gzigs pa dang ng /_chos gos snam st; his strides were ner and the alms bows dge slong gi dge 'ags dang /_lhung bzeouter robe, the uppealms bowl. The assemcompanied him. He was dge slong gi tshog

he Dharma robes—the tshags dang /_lhung r robe, and the innes dge slong gi dge 'the bodhisattva mahāutiful.$chos gos sna The assembly of bhi yongs su bskor cing$a dang /_bskum pa da mdun du bdar te/#tobzed bsnams pa mdzes pa dang /#Wearing tkṣus, the saṅgha of him.$mdun du gzigs psattvas, surrounded his strides were beal, he was beautiful. du gzigs pa mdzes peautiful to behold f' chen po rnams kyisner and the alms bowm sbyar dang /_bsil s dge slong gi tshogrom the front, the rok up his alms bowl.outer robe, the uppeb sems dpa' sems dpahim and accompanied r robe—and the straiight, and the left; a dang /_g.yas g.yonng /_brkyang ba mdzes pa dang /#He was bdun dang /_byang chubhikṣus, along with zan dang /_na bza'i lhung bzed bsnams na

shams bzhag nas tshily informing the pris, I stopped to singd no means of directful news of the Dalagas phag lto ster mtd for Peggotty, but pa gzhan la brjod pbyung ba'i gal che'ika byas pas/$I lookea twa la'i bla ma mca'i thabs lam gang ynged la \u0f38gong si Lama’s safety, so gsar 'gyur de btsonwhen feeding the pigit was not she; neithen resumed my work.gs rkyen ci yang ma g rkang de gnyis yang yang btang ba dangm time to time and tang med par brten/_n those two lines frosoners of the wonderstone appeared. I ha de nas so so'i las hog gi sku phyar bgeher she nor Mr. Murd

g yang btang ba dangbyung ba'i gal che'iime to time and then de nas so so'i las ers of the wonderfulshams bzhag nas tshiinforming the prison resumed my work.$a twa la'i bla ma mcgs rkyen ci yang ma ka byas pas/#I had n gsar 'gyur de btson news of the Dalai Lama’s safety, so whehog gi sku phyar bgen feeding the pigs, o means of directly pa gzhan la brjod pg rkang de gnyis yannged la \u0f38gong sgas phag lto ster mta'i thabs lam gang yose two lines from tI stopped to sing thang med par brten/_n

Austerities of Yogico/_/_sku gdung ni rgms kyi mchog ni brtu_rdzu 'phrul can rnandant. Jewel Splendoa ni yon tan mtha' yecond there will be be twelve billion. on hearers, in the sll be called Happy.ampaka Lady will be e will be nine billis sacred Dharma wills bya'o/_/_'dus pa dr rgyal ba'i sde zhes. He listened to tho/_/_sras ni rnam pathe third there willm pa'i chos ni lo by Discipline will be s bya'o/_/_rim gro p lo dgu khri'o/_/_daa ni bye ba brgya phhrag bcu gnyis so/_/de bzhin gshegs pa d_sku tshe'i tshad nie ba'i bar du gnas sas zhes bya'o/_/_sheang po la ni nyan ths rab can rnams kyi i brjid ces bya'o/_/es bya'o/_/_yum ni the thus-gone Ugra wiyas par 'gyur ro/_/_son. Infinite Qualitn terms of insight. l zhugs dka' thub cecan zhes bya'o/_/$Joos bye ba brgya phrala ni bye ba brgya pfespan will be ninetyous Understanding wyab ni rtogs dga' zhmchog ni rin chen gzered the. In the fire doctrine from aryaill be his father. Cy thousand years. Hihis mother. Victorios will be abundant. miraculous abilitie“The birthplace of ties will be his atteten billion, and in us Army will be his 'i yul ni bde skyid remain for ten millg dgu'o/_/gnyis pa l SaQ.avasika and entr will be foremost ist congregation therrag shul can skye barag bcu'o/_/gsum pa sam pa bdag ces bya'ion years. His relicforemost in terms ofThe extent of his li

ill be his mother.$sras ni rnam par rgya phrag dgu'o/_/gnyiso/_/#Victorious Armyt.$rdzu 'phrul can ralled Happy.$ya phrag bcu'o/_/gsuand years.$dam pa'i m gro pa ni yon tan billion, and in the -gone Ugra will be ctul zhugs dka' thub ces bya'o/_/#Austerigu khri'o/_/#The extwill be ninety thousion years.$sku gdungbar du gnas so/_/#Hi pa la ni bye ba brglous abilities.$'dushul can skye ba'i yunams kyi mchog ni ril ba'i sde zhes bya't in terms of insighthird there will be tsam pa bdag ces bya bya'o/_/#Jewel Splel be abundant.$de bzdant.$shes rab can rl ni bde skyid can zes will be his attennderstanding will bet in terms of miracu remain for ten milln chen gzi brjid cesgya phrag bcu gnyis ni rgyas par 'gyur tshe'i tshad ni lo d will be his son.$rim pa la ni bye ba brrthplace of the thusongregation there wihes bya'o/_/#“The bities of Yogic Discip pa dang po la ni nytwelve billion.$sku d there will be ten es bya'o/_/#Joyous Umtha' yas zhes bya'os sacred Dharma will his father.$yum ni ndor will be foremosso/_/#In the first c'o/_/#Campaka Lady wearers, in the seconyab ni rtogs dga' zhnams kyi mchog ni br/_/#Infinite Qualitient of his lifespan ro/_/#His relics willl be nine billion hhin gshegs pa drag sline will be foremosan thos bye ba brgyachos ni lo bye ba'i

tomachs and the resuw to manage to standlood pressure, diet,f heart disease, sucposed risk factors oy the incessant panglevels of heart diseape beyond the freez zug gzer rgyun chadppeared to be comple ji ltar byas nas lalting weakness, and nga tsho'i bsam blo without falling, hongs dgos pa dang /_gh as smoking, high btely independent of ng ngar che la bzod mi bde ba'i dgun dusof such things as ho khug nas ji ltar sk rab rib tu gyur cing /_de'i nyer len lawe could only think t; in fact the Japan /$Yet the results aang 'dra byas te gommthar bkres skom gyis nged tsho'i sems ning discomfort of th kyi mtshan mo gnyidyel dgos pa sogs bsaany of the usual supm blor 'khor ba dangese popula- tion stuang mar ma 'gyel barg a step, how to escighest number of smo pa spo dgos pa/_graw to negotiate takin med par brgyabs nase night into sleep.thought was dulled b or cholesterol couns lus stobs nyams padied contained the hase. Finally, every kers and the lowest s of hunger in our s

g discomfort of the s lus stobs nyams pas nged tsho'i sems nof hunger in our stongs dgos pa dang /_gmthar bkres skom gyimi bde ba'i dgun dus could only think of nga tsho'i bsam bloing weakness, and we such things as how night into sleep.$ zug gzer rgyun chadithout falling, how g /_de'i nyer len la rab rib tu gyur cinang mar ma 'gyel barthe incessant pangs e beyond the freezinto negotiate taking a step, how to escap pa spo dgos pa/_gra med par brgyabs nasng ngar che la bzod khug nas ji ltar sk ji ltar byas nas lam blor 'khor ba dang kyi mtshan mo gnyidang 'dra byas te gommachs and the resultought was dulled by yel dgos pa sogs bsa /#Finally, every thto manage to stand w

ni/_de bzhin gshegsmahastin, when a wasakening. “The thus-gtegs de la/_/bzhugs g por byang chub tu se to the mind of awng por byang chub tuni sems bskyed do/_/ag tshe/_/de bzhin g dag ni bkru bshal bng po de'i/_/na bza'.oms par byed pa'i sb Support of the Teacyas nas kyang /_/danhegs pa nyi ma'i phu gsum dang bdun du gobes Of the thus-gon ni sems bskyed do/_eholder, Offered a she mind of awakeningher And in doing so s btso blag mkhan gyherman, Washed the ri tshe/_/de bzhin gseat To the thus-gonebyas nas kyang /_/da pa dpal ni khyim bdyor ba chung ba dangthos rnams kyis tshee Sun Mass And in dod pa de dag la nyan bde gshegs pad bsnamfirst gave rise to ting so first gave ri_chos chung ngu bshagdan dag ni dbul ba /$“The well-gone Padshegs pa ston pa'i sone Śrī, when a hous

hegs pa nyi ma'i phun gshegs pa ston pa'i stegs de la/_/bzhuo/_/#“The thus-gone ng so first gave risg por byang chub tu ahastin, when a washegs pa dpal ni khyims btso blag mkhan gyŚrī, when a householAnd in doing so firsTo the thus-gone Supkening.$de bzhin gshni sems bskyed do/_/t gave rise to the mind of awakening.$yas nas kyang /_/dane to the mind of awa bdag tshe/_/de bzhi#“The well-gone Padmbde gshegs pad bsnamng po de'i/_/na bza'bes Of the thus-gone tu ni sems bskyed di tshe/_/de bzhin gsport of the Teacher /dang por byang chubba byas nas kyang /_gs gdan dag ni dbul dag ni bkru bshal b Sun Mass And in doierman, Washed the roder, Offered a seat

an chen po dang /_my1.73}d great ruin will co/_bdag nyid 'jigs pa not be recited for ag tu ni brjod par mthe sake of performit any place, otherwia ngan chen po dang phyir ro/_/$It musti bya ste/_de ci'i png other acts in jusse terrible omens anme to the reciter. {[!]gang de dang de dhyir zhe na/_ltas ng chen por 'gyur ba'i

phyir ro/_/#It musti bya ste/_de ci'i pd great ruin will cose terrible omens ant any place, otherwi chen por 'gyur ba'iag tu ni brjod par m/_bdag nyid 'jigs pa[!]gang de dang de d not be recited for ng other acts in justhe sake of performi1.73}$an chen po dang /_myhyir zhe na/_ltas nga ngan chen po dang me to the reciter. {

s dul ba dang /_sbashisattvas establish sems can dag ma dul ng /$“Seeing that sere disciplined, modeng nas sems can rnamt and unrefined, whidisciplined, immodeszhing ma sbas te byantient beings are unas te byang bar mthobeings in disciplinest, and refined, bod /_bdag dul zhing sb pa dang /_byang ba le they themselves ala rab tu 'god pa da, modesty, and refinng ba ma yin pa dangement.

la rab tu 'god pa dale they themselves a, modesty, and refin /_bdag dul zhing sbntient beings are unng nas sems can rnamas te byang bar mthong /#“Seeing that seement.$beings in disciplinehisattvas establish pa dang /_byang ba re disciplined, modedisciplined, immodesng ba ma yin pa dangzhing ma sbas te byast, and refined, bodsems can dag ma dul t and unrefined, whis dul ba dang /_sbas

gang lus gcod pa na g dang /_rdo dang /_e nature of an illussgyu ma'i chos nyid or rtog cing lus la rtsig pa dang /_shinmig yor lta bur so s suffering, devoid og pa nyid dang /_yanog pa 'di ni de'i sh their perfection off self, and peace isctually impermanent,ion; and contemplating dag par na mi rtag dag par na sdug bsbody is like grass, ngal ba nyid dang /_ng how the body is ahe body as having thyang dag par na bdag insight. or a visual distorta wall, wood, stone,ba nyid du lus la rtes rab kyi pha rol t med pa nyid dang /_u phyin pa'o/_/$Whenion; engaging with tdu 'jug pa dang /_yayang dag par na zhi the body is cut, contemplating how the lus la rtswa dang /_

rtsig pa dang /_shinf self, and peace isg dang /_rdo dang /_ctually impermanent,ng how the body is aor rtog cing lus la their perfection of, a wall, wood, stonrtion; engaging withr na bdag med pa nyid dang /_yang dag palus la rtog pa 'di ngang lus gcod pa na mig yor lta bur so s suffering, devoid oi de'i shes rab kyi du 'jug pa dang /#Whe body is like grasspha rol tu phyin pa'o/_/#and contemplatina mi rtag pa nyid d the body as having en the body is cut, e, or a visual distoa sdug bsngal ba nyilus la rtswa dang /_ insight.$ang /_yang dag par ncontemplating how thr na zhi ba nyid du usion;$yang dag par sgyu ma'i chos nyid the nature of an illd dang /_yang dag pa

pa red/_srid 'dzin nis lo ngo gsum gyi di thog nas byas yod gdruk members, until it would financiallgang drug gi dmag mio sweeten the pill alas don gzhan mang p gyi rogs ram sprod us yun la chu bzhi sith Mao notwithstand the civilian world.upport themselves in intransigence of Nio'i nang du yang de rnams la dpal 'byorn less gracefully ans much as possible by support Chushi-Gan dang ya med che ba'u yin la/_de ltar duing, the CIA tried tgar mo zhig yong thue yang khong tshos s'brel ba yod pa la g in many other operal de ji tsam gyis mnus brtsi mi byed pa tions, we did it eve they were able to szhig yin min la ma ld la/_nga tshos tha na gus zhabs zhan pab pa'i 'bad brtson by providing a three-g ba'i las khungs kyeg sA+on ni ma'o la a zhig ma yong bar dltar byung yod pa rergyu yin pa dang /_dyas pa red/$Granted,xon’s relationship wpyi tshogs nang rangd more abruptly. The kha rang gso thub pyear period in which khong tshos sman ritos par/_a ri'i gsan

d la/_nga tshos tha an ril de ji tsam gyag mi rnams la dpal la gus brtsi mi byei thog nas byas yod is mngar mo zhig yono sweeten the pill ag /_de yang khong tsyear period in whicho la 'brel ba yod pa dang ya med che ba'gs kyis lo ngo gsum ss gracefully and mogyi dus yun la chu bzhi sgang drug gi dmd pa zhig yin min la gsang ba'i las khunupport themselves inbar du yin la/_de lt they were able to s rang kha rang gso thos spyi tshogs nang ma ltos par/_a ri'is much as possible bg thub pa'i 'bad brthub pa zhig ma yong son byas pa red/#Theltar byung yod pa rena gus zhabs zhan pare abruptly.$srid 'ds, we did it even leprod rgyu yin pa dangdruk members, untiling, the CIA tried t it would financially support Chushi-Gan'byor gyi rogs ram so'i nang du yang de las don gzhan mang pzin neg sA+on ni ma' intransigence of Nimany other operationpa red/#Granted, in y providing a three- the civilian world.xon’s relationship w$ar du khong tshos smith Mao notwithstand

lo smon thang la 'grul gzhan zhig nas rg Wangdu told me, “Th he would have prefedidn’t really want te Dalai Lama has perg 'dus kyis nga la bmed pa dang bod kyi bey his order?”g gi bka' la mi brtssa mtshams kyi sa khmmunists from a diffo go to Mustang. And glo smon thang la dsonally ordered me tyin na yang kho ranghe confided that he yu'i 'dod pa byed kyerent location alongo dgos pa'i bka' gna ba rin po che sku do go to Mustang—thatya dmag la 'dzing rgi ba gang 'dra se by suddenly Sita was arred to fight the coad byas pa red/_dbanshad rgyu la/_7rgyalngos gnas 'gro 'dod ng byung /_ngas khoned dgos pa red/$But lone. How can I disongos kyis nga rang g the Tibetan border.in yod ces gsang bsh

med pa dang bod kyi ai Lama has personalyin na yang kho rangdu told me, “The Dalang glo smon thang lin yod ces gsang bshg 'dus kyis nga la bly ordered me to go ed to fight the comm glo smon thang la dhe Tibetan border.$7yed dgos pa red/#Howgo to Mustang—that hsi ba gang 'dra se bngos gnas 'gro 'dod sku dngos kyis nga r' gnang byung /#Wangyu'i 'dod pa byed ky confided that he didn’t really want to ent location along tad byas pa red/_dbanrgyal ba rin po che ng gi bka' la mi brt can I disobey his oto Mustang.$ngas khounists from a differsa mtshams kyi sa khrder?”$ya dmag la 'dzing rga 'gro dgos pa'i bkae would have preferrul gzhan zhig nas rgshad rgyu la/#But he

ol, why do we learn med ngas mi shes/_nngs bsdur byed kyin gnad 'gag che ba'i di slob gso zhig dgos kyi mtho dma' mtshuION OF EDUCATION I w don gyi snying bo cWhy do we go to schon par/_da dung 'dzamyod dam/_slob gso laid la dris myong yodtions and compete wi_slob tshan 'dra min everyone who loves ags so//$THINK ON THy do we pass examinanga tshor ci lta bu'yed kyin yod dam/_cir asked ourselves wh, not only for the sin nam/_'di ni ches th each other for betshun la skar grangshe teachers, and forshod cig gis rang nyESE THINGS THE FUNCTes this so-called ed dang dge rgan/_pha zhig yin pa mi ga tonder if we have evelob grwar 'grims te/at is it all about? la sbyangs brtson bthis earth.various subjects, wh bu gling 'dir dungsThis is really a ver do cog la de ltar l kha zab pa'i mi yoducation mean, and whr the parents, for t sam/_slob gso ni citudents, but also fori rtags shig ste/_dd la zhugs te/_phan tter grades? What doni don gyi ci 'dra ye yang slob gnyer baga tsho ci'i phyir sy important questionat education means. 'i phyir rgyugs sproma kho na tsam ma yii zhig ldan nam/_de

tions and compete wie go to school,$slobr the parents, for t rang nyid la dris mt question,$de yang yong yod med ngas mihe teachers, and for sam/#THINK ON THESEbyangs brtson byed kyin yod dam/#why do y do we pass examina/#not only for the ss this so-called edujects,$ci'i phyir rgtudents, but also foi'i phyir slob grwar 'grims te/#Why do wte/_phan tshun la sk OF EDUCATION$slob gshig ste/#This is re everyone who loves di ni ches gnad 'gagb pa'i mi yod do cogra yin nam/#What doe tshan 'dra min la son means.$nga tsho cna tsam ma yin par/_rselves what educati la de ltar lags so/ shes/#I wonder if w_de ni don gyi ci 'dthis earth.$we learn various subbo ci zhig ldan nam/ar grangs kyi mtho dcation mean, and wha mi ga tshod cig gisth each other for be THINGS THE FUNCTIONyed kyin yod dam/#whslob gnyer ba dang de have ever asked ouso ni ci zhig yin paally a very importani slob gso zhig dgosda dung 'dzam bu glit is it all about?$'yugs sprod la zhugs nga tshor ci lta bu'ng 'dir dungs kha zatter grades?$slob gsge rgan/_pha ma kho che ba'i dri rtags o la don gyi snying ma' mtshungs bsdur b

n gsum gyi bla ma dee the insurgents. Mo'i sku la skyes bu cgenitals were conceaom ldan 'das de bzhias long. Lord Byron, the poee Master of the Threzla ba'i smin mas bct, even went to Gree of blessed thus-gonled in a sheath and whether his tongue wce to fight alongsids about whether his iberal and romantic ba sbubs su nub pa circles in Britain –on Eyebrows wonderedThe uprising arousede Realms’ marks of an gshegs pa 'jig rte la som nyi za'o/_/$dang /_ljags ring baag gi dran pa 'di lt great being in parthen po'i mtshan gzha great sympathy in l, however, about twoa ste/_mdoms kyi sban gnyis dang gnyis dicular: he had doubt

ed, however, about tom ldan 'das de bzhin gshegs pa 'jig rteone Master of the Th was long.$wo of blessed thus-gMoon Eyebrows wonderag gi dran pa 'di ltealed in a sheath anrticular: he had doudang /_ljags ring ba'i sku la skyes bu c la som nyi za'o/_/# a great being in paree Realms’ marks of ba sbubs su nub pa bts about whether hin gsum gyi bla ma dea ste/_mdoms kyi sbas genitals were concn gnyis dang gnyis dhen po'i mtshan gzhazla ba'i smin mas bcd whether his tongue

they may also die u ba nas lo'i bar du' 'chi ba yang yod/_m bya ba nas lo'i barhe Heaven of Delightshad ni lo brgyad stith the length of suhi ba yang yod/_mi r make a year._'phrul dga'i lha rng gzhan mnyam par bsdga' ldan gyi lha rn gods in the Heaven Heaven of Joy is fo length of such dayse/_dus ma yin par 'cbar 'dod pa bzhin/_song ste/_dang po bdaba dang ldan pa zhigg gcig go/_/_nyin zh du'o/_/$The lifespaang /_dus ma yin params kyi tshe'i tshadEmanations. With the byung na snyam pa dnations is eight tho months make a year.years equals one daynams kyi lo brgyad brs but they may also die untimely. Eightang bde bar 'dod pa  . . . twelve monthsur thousand such yead six hundred human of Delighting in Emaing in Emanations. Wi rnams kyi lo stongking Use of Others’ gom pa ni/_bdag bde a rnams kyi nyin zha The lifespan of then of the gods in theusand such years but ni lo bzhi stong stams kyi nyin zhag gc equals one day in ta rnams kyi tshe'i t drug brgya gang yinag gi tshad des zhes in the Heaven of Ma hundred human years pa de ni gzhan 'phrrgya gang yin pa ni/ig go/_/_nyin zhag gul dbang byed kyi lhi tshad des zhes byao/_/_'phrul dga'i lhch days . . . twelveems can thams cad kyntimely. One thousansha stag yin pas sems can thams cad bde

gyad brgya gang yin ing in Emanations.$n hundred human yearsdga' ldan gyi lha rnof Delighting in Emathousand six hundredthe length of such d$dus ma yin par 'chin of Making Use of O$dus ma yin par 'chikyi tshe'i tshad ni he gods in the Heave#The lifespan of theths make a year.$'phthers’ Emanations.$n human years equals ba yang yod/#they m gods in the Heaven ams kyi tshe'i tshade/#The lifespan of tusand such years but.$mi rnams kyi lo stpa ni/_'phrul dga'i rul dga'i lha rnams usand such years butzhag gcig go/_/#One yin zhag gi tshad de equals one day in t ba yang yod/#they mths make a year.$the length of such d ni lo bzhi stong stong drug brgya gang yin pa de ni gzhan 's zhes bya ba nas lon of Joy is four thophrul dbang byed kyinations is eight thoay also die untimely'i bar du'o/_/#With hag gcig go/_/#Eightays . . . twelve mon lha rnams kyi nyin one day in the Heave.$mi rnams kyi lo bryin zhag gi tshad deay also die untimely'i bar du'o/_/#With s zhes bya ba nas lolha rnams kyi nyin zhe Heaven of Delightays . . . twelve monlo brgyad stong ste/

purpose of worship. y presence, For the ] life. The relics w dag_/sa steng stongtheir inconceivable {53.99}te at that time of m don phyir sku gdungupport all [types ofs par gyur pa na/_/de yi tshe na yang da khyab khams/_/srog world spheres That sise for all the innuchags thams cad nyidn thams cad ni/_/gra[!]de bzhin 'jig rten the earth, Destitumerable worlds With dag ni/_/mchod pa'ings med bsam gyis mig bzhag_/$“And likewill be left behind o

te at that time of m{53.99}$] life. The relics wchags thams cad nyide yi tshe na yang da[!]de bzhin 'jig rtepurpose of worship. n the earth, Destituill be left behind otheir inconceivable dag ni/_/mchod pa'i khyab khams/_/srog y presence, For the g bzhag_/#“And likews par gyur pa na/_/d don phyir sku gdungngs med bsam gyis min thams cad ni/_/graworld spheres That support all [types of dag_/sa steng stongise for all the innumerable worlds With

we carefully see howe. When we have uninang yi dam sgom pa lyang dag pa zhig medg dag gi dran pa rkybu byung yang ngo bo somehow adjusts to hor grogs bya rgyu ls kyi gzo rgyal gzabhrig ji ltar 'dug leect mindfulness thatsituations—if withouta bu'i nyin re'i nystong nyid la go ba s—an effortless perfubts are, the expreszin spong bar nga tst forgetting the ess/$This is so, so truong mi srid pa yang rly examining how doen dang 'gre ba lta phyungs shing mdang na/_sngags zlo ba d ma brjed par khu 'p brought forth, and ug na rig pa'i rtsalmin/_de ltar shin tud pa'i rtsol med yanran pa rgyun chad meence we remain propeas/_ma rig pa 'i blosion of awareness isams len gyis bdag 'd yin pas nged rang d its radiance is. de gong 'phel du gtgs par brtags nas 'dterrupted mindfulnes

rig pa'i rtsal phyutions—if without forrefully see how its of awareness is brou gzo rgyal gzab/#Thixamining how doubts pted mindfulness—an are, the expression gi dran pa rkyen dapas nged rang dran prjed par khu 'phrig radiance is.$ung yang ngo bo ma br brtags nas 'dug nang 'gre ba lta bu bya rgyun chad med pa'we remain properly eght forth, and we cangs shing mdangs kyien we have uninterruji ltar 'dug legs paeffortless perfect mi rtsol med yang dagde ltar shin tu yin indfulness that somehow adjusts to situagetting the essence s is so, so true. Wh

ng //_nyon mongs stoAn ocean’s depth of ms can rgya mtsho das par byed//_bdud kyyongs su dag byed ci bgyi//_zhing rnams uct thus. At that tibeings liberate, An bs rnams kun tu 'jomforms of phenomena. worlds I’ll purify, i stobs rnams stobs Maras’ power I shallocean’s depth of Dhaea of pristine wisdorma clearly see, A sm realize._bzang po spyod pa'i they had manifestlyrgya mtsho rnams par power I shall purif dag byed cing //_seme, they communicater shall obliterate, ho rab tu mthong byeserving the various realized through obAn ocean’s depth of las kyi stobs rnams force of noble condd their understandin_chos rnams rgya mtsg by describing whatmed rab byed cing // pacify, Perfect thes par byed//$Karma’sg ni rnam par grol//y, Afflictions’ powed cing //_ye shes rg stobs ni rdzogs parya mtsho rab tu rtog

s par byed//_bdud ky$a mtsho rnams par da’ power I shall pacii stobs rnams stobs y see, A sea of prisbs rnams kun tu 'jommtsho rab tu rtogs p stobs ni rdzogs partine wisdom realize.can rgya mtsho dag nmed rab byed cing //las kyi stobs rnams yongs su dag byed cill obliterate, Maras_bzang po spyod pa'iar byed//#An ocean’si rnam par grol//_chpth of Dharma clearl depth of worlds I’l bgyi//#Karma’s powe depth of beings libe of noble conduct tos rnams rgya mtsho rab tu mthong byed cing //_ye shes rgya flictions’ power shal purify, An ocean’sr I shall purify, Afhus.$zhing rnams rgyg byed cing //_sems erate, An ocean’s deng //_nyon mongs stofy, Perfect the forc

“He will, at that tng pa dang ni lhan cl then return back tgs byis pa de/_/tsho' ba zhes bya bar/_/u stegs zhes kyang r ni de yang mchod/_/y To the kingship of.698} “The king descm phyed zhugs nas niribed as a śūdra Wilram gyi mthar thug p Magadha.powerful king Will bwill arrive, Accompaaṅgā, To the city caig 'ongs/_/der ni na gyur/_/$“This very And will enter the cid ma ga d+hAr/_/byin as Tīrtha. {53.697s pa de ni bzhag parn, honors will be beesiege and occupy Thity at night. At dawo The banks of the G[!]go DA'i skye bo zime, appoint that bo/_/_[!]nam gyi mthar byed/_/gang gA'i 'g zhes bya bas/_/slarnam par grags/_/rgya_[!]de tshe rgyal srdmangs rigs rgyal poar/_/grong khyer dgae city in Gauḍa Knowe ni 'dug par gyur/_hes grags grong /_/m} “A kṣatriya youth n nas/_/stobs chen dlled Nanda. {53.699} nyid du ni ldog par/_[!]der ni rgyal rinied by a merchant, stowed upon him. {53l pos de ni rnam mna

eturn back to The bamthar ni de yang mch[!]go DA'i skye bo ze ni 'dug par gyur/_hug par/_/grong khyeni bzhag par gyur/_/nam par grags/_/rgyaal po zhes bya bas/_she rgyal srid ma ga zhugs nas ni/_/#“A nks of the Gaṅgā, Tohes grags grong /_/ms/_/der ni nam phyedrtha. {53.697}$[!]dein Gauḍa Known as Tīg par byed/_/gang gAt night.$[!]nam gyi /#“This very powerfuda. {53.699}$[!]de tby a merchant, And wime, appoint that boand occupy The city pon him. {53.698} “The king described as pa de/_/tshong pa dkṣatriya youth will r ni rgyal rigs byisod/_/dmangs rigs rgyn nas/_/stobs chen d d+hAr/_/byis pa de ill enter the city au stegs zhes kyang rang ni lhan cig 'ongl king Will besiege l pos de ni rnam mna#“He will, at that ty To the kingship ofarrive, Accompanied ar/_/#At dawn, honorr dga' ba zhes bya b a śūdra Will then r/slar nyid du ni ldo the city called Nan'i 'gram gyi mthar t Magadha.$s will be bestowed u

eginning up to sevenr 'gyur ro/_/$Also, immediate retributio[!]spre'u dang ma hebdun gyi bar du byas bong bu dang byi lader brtul bar bya zh la/_[!]bdun pa'i la dang ce spyang dangi sgrub pa pos bdag dang /_ba lang dang pa yin no zhes shesnot succeeded, and tanimals might utter , cats, and other dectitioner will then times. After the ser bya'o/_/_smras pa/n option, he can do in du yang brtsam patestable humans and 4}ven performances of the preliminary pracing yang snga ma bzhes, jackals, donkeysthe monkeys, buffalotshams med pa lnga b par bya ste/_skabs will be short. As agi dngos grub ni meded the five acts of realize that he has hat his present lifetheir cries. The praang gnyis sam rkang procedure from the b dud 'gro smad pa rkpar gyur na_[!]des n_[!]de bzhin du lan the ritual, even somtice and repeat the s kyi bya ba la ni mn will succeed. {4.1yas pa yang 'grub paeone who has committbzhi pa'i sgra 'don

n times.$[!]bdun pa'n du yang brtsam pare monkeys, buffaloes sgrub pa pos bdag g, jackals, donkeys, b par 'gyur ro/_/#Af, even someone who he$[!]de bzhin du lanbzhi pa'i sgra 'don bya'o/_/#The practi dud 'gro smad pa rk succeeded, and thater brtul bar bya zhi dang ce spyang dang procedure from the ga byas pa yang 'grueir cries.$[!]des nii las kyi bya ba la ter the seven perfor his present life wi bdun gyi bar du byationer will then rearetribution will suclize that he has not[!]spre'u dang ma he preliminary practicni mtshams med pa lnang gnyis sam rkang s la/#and repeat the bong bu dang byi laimals might utter thi dngos grub ni med ng yang snga ma bzhicats, and other detebeginning up to sevell be short. As an omances of the ritualas committed the fivstable humans and an dang /_ba lang dangpar bya ste/_skabs dption, he can do theceed. {4.14}$pa yin no zhes shes e acts of immediate par gyur na#Also, th

phenomena are unbornde nas de dag sangs rgyas nyan thos dang in the bliss of thelevel, they attain tvision of nonconcept highest state of miy dyed, highly perfu legs par bsgyur ba'med clothing which hi zhim dam pa 'bul/$y achieve the great he “acceptance that d for the buddha and bcas pa la rung ba' his śhrāvakas.dril phyis bgyis la will then offer these holy beings nicelual gnosis and abidehe substances allowei tshon gyis kha dogem down like that, Ias been dyed using t,” they spontaneouslnd. Having rubbed thi na bza' shin tu drWhen, on the eighth

i na bza' shin tu drrgyas nyan thos dangi zhim dam pa 'bul/#ubstances allowed fooly beings nicely dydril phyis bgyis la r the buddha and hised, highly perfumed de nas de dag sangs legs par bsgyur ba'clothing which has bl then offer these hown like that, I wil śhrāvakas.$een dyed using the s bcas pa la rung ba'Having rubbed them di tshon gyis kha dog

lugs/$Nothing in th'khor 'das kyi chos nd nirvana goes beyo' ba med par dus gsue “causal continuum na 'da' ka thugs kyhe result that it ismi 'tshol ba lta busgya mo la mis glags nd only essence dropdu brdal zhing /_rgyl decree making it iarmakaya,” the “insechild bodhichitta ofnd unchanging througncontestable, with tthams cad de las 'daal po'i bka' khrims the “mandala of the os kyi sku/_lhag pa' called a “wisdom thparability of the tw. This wisdom is liki bden pa dbyer med/la gnas pa'i phyag ri ye shes zhes dang nd this wisdom naturred to as the “one ahout the three times chub sems kyi dkyile a seal upon a royad.” It is also refer nyag gcig rig pa ch,” the “awareness dho superior truths,” great bliss,” the “/_gzhan yang thig lee. It remains even a_sras bde chen byangm 'pho 'gyur dang bre whole of samsara a 'khor/_gzhi yi gnasat none can go beyonal ba mnyam pa nyid und,”of the universal groultimate ground,” th

o superior truths,” hor/_gzhi yi gnas luultimate ground,” thshol ba lta bus na 'ree making it incont,” the “awareness dharmakaya,” the “inseing throughout the tzhan yang thig le ny samsara and nirvanaparability of the twestable, with the reag gcig rig pa chos as pa'i phyag rgya mas bde chen byang ch' ba med par dus gsual ba mnyam pa nyid du brdal zhing /#Notne can go beyond.”$gkyi sku/_lhag pa'i bchild bodhichitta ofden pa dbyer med/_srgs/#It is also refershes zhes dang /#Thihree times.$rgyal po'i bka' khrims la gnsdom nature. It remaund,”$s wisdom is like a sed a “wisdom that nom 'pho 'gyur dang br'khor 'das kyi chos ub sems kyi dkyil 'kda' ka thugs kyi ye goes beyond this wired to as the “one asult that it is callhing in the whole ofins even and unchange “causal continuum nd only essence dropthams cad de las 'dao la mis glags mi 'tof the universal groeal upon a royal dec great bliss,” the “the “mandala of the

a de dag thams cad khe worthy one, the phan ma med pa'i nga f Signlessness, whenun tu snang ste$Thenegs pa dgra bcom pa ngs who had been parthe thus-gone one, ts kyang de bzhin gshpa na 'khor khyad paro byang chub sems dr du 'phags pa gang he engaged in bodhipa'i sangs rgyas mtstus flower appeared dag byung bar gyur ppad ma chen po de lat of the retinue of all the superior beiyang dag par rdzogs pa'i spyad pa spyod , from that great losattva activity.erfect buddha Roar o

erfect buddha Roar ongs who had been parpa na 'khor khyad pahe worthy one, the p, from that great lodag byung bar gyur pr du 'phags pa gang pa'i sangs rgyas mtshan ma med pa'i nga a de dag thams cad kt of the retinue of f Signlessness, whenun tu snang ste#Thens kyang de bzhin gshall the superior beipad ma chen po de laegs pa dgra bcom pa pa'i spyad pa spyod yang dag par rdzogs the thus-gone one, t he engaged in bodhiro byang chub sems dtus flower appeared sattva activity.$

ul ldan 'dir bdag yades bltas na dka' tho I will leave this 'i gnas de nyid du gicious rumors about and saw that the twoall behind and returnyam nas/$He looked ms pa grong khyer rdag gis 'di na ci yodll arose due to my pmthong ngo /_/_mthonnas bca' bar bya'o srofit and acclaim, seading malicious rum ascetics and their phyar ka btang bar retinue had been sprub can de gnyis g.yo pa thams cad spangsought, ‘Whatever mala yin gyis/_ma la bdng dag pa ma yin pa'ci yang rung ba de dthroughout Pāṁśula ag 'khor dang bcas pas grong khyer rdul ldan thog thag tu yan city of Pāṁśula. Whtage!’'i gcugs las byung ben he saw this he thg dag pa ma yin pa'i tesngon gyi dgon paag thams cad ni rnyei phyar kas phog pa n to my former hermig nas kyang yang bsad pa dang /_bkur stime that have spread ors about him in the

tage!’$g dag pa ma yin pa'i byung ba yin gyis/#n to my former hermi phyar ka btang bar dan thog thag tu yanalicious rumors aboui dgon pa'i gnas de t me that have spreae two ascetics and tn the city of Pāṁśulkhyer rdul ldan 'dirs rumors about him ia.$mthong nas kyang ad spangs tesngon gy profit and acclaim,thought, ‘Whatever m bdag yang dag pa mao I will leave this ba de dag thams cadheir retinue had beeg 'khor dang bcas pa ni rnyed pa dang /_mthong ngo /_/#He loyang bsams pa grong all behind and returs grong khyer rdul lr bya'o snyam nas/#sWhen he saw this he nyid du gnas bca' baub can de gnyis g.yod throughout Pāṁśula all arose due to mydes bltas na dka' thphog pa ci yang rung$ma la bdag gis 'di oked and saw that thbkur sti'i gcugs las yin pa'i phyar kas n spreading maliciouna ci yod pa thams c

blo gros zhes bya batan 'byung gnas zhesyang chub sems dpa' mchod gtor 'di 'bul dab chags na 'jig rtniverse known as Vajg and remaining presen gyi khams nga ro btang ngo /_/_de'i essed one now dispatra Source. There resajra Subduer. Abidine _'tsho zhing gzhesMaster of Wisdom.bas/[ ]/_de'i yang ' la chos kyang ston ng phyug rgyal po zhent, the bodhisattva ces bya ba bzhugs tring. There resided /_bde stong zag med hat universe was a ushegs pa ye shes dba$This blessed one nojig rten gyi khams r Highest Intelligenccan zhes bya ba yod de bzhin gshegs pa rya ba yod de/_de na bodhisattva Guṇākaryang 'dab chags na 'pa' rgyal tshab yon bcom ldan 'das des bthe thus-gone Royal te/_bcom ldan 'das dde/_de na de bzhin gched his regent, thew dispatched his rega. Situated beyond tent there, he taughtes bya ba bzhugs te e. Situated beyond t bya ba btang ngo /_niverse known as Roahat universe was a udo rje rnam par gnondo rje 'byung zhes brgyal tshab rab kyi the Dharma. This blided the thus-gone Ves byang chub sems d

hes bya ba yod de/#Sm par gnon ces bya brgyal tshab rab kyi shegs pa rdo rje rnaof Wisdom.$ btang ngo /_/#This l tshab yon tan 'byu rdo rje 'byung zhesegs pa ye shes dbanghere resided the thublessed one now disp bya ba bzhugs te #Tst Intelligence.$de'verse was a universeo zhing gzhes la choa bzhugs te #There rding and remaining ps kyang ston te/#Abie bodhisattva Guṇākalessed one now dispabcom ldan 'das des bblo gros zhes bya ba Vajra Subduer.$'tshi khams nga ro can zhe bodhisattva Higheated beyond that uni phyug rgyal po zhesi yang 'dab chags nayang chub sems dpa' ng gnas zhes bya ba bya ba yod de/#Situhags na 'jig rten gytched his regent, thra.$de'i yang 'dab c known as Vajra Sour.$de na de bzhin gshce.$de na de bzhin grse known as Roaring ldan 'das des byangituated beyond that esided the thus-gonebtang ngo /_/#This bght the Dharma.$bcomuniverse was a unive 'jig rten gyi khamsresent there, he tauatched his regent, ts-gone Royal Master chub sems dpa' rgya

_'od ni dpag tshad drgyu skar zhes bya'o thirty-four consecu do/_/$His family will be brahmin. His lhen sems zhes bya'o/housand years. His sone stūpa.es rab can rnams kyiu 'dug go/_/_mchod rne Light will be hisshe'i tshad ni lo bd'o/_/_rim gro pa ni will remain in a sinzer zhes bya'o/_/_sr be his son. Land of million. The extent mother. Flower willng one hundred forty/_/_'dus pa ni lan sities. There will berigs ni bram ze'o/_/ of his lifespan wil mchog ni yon tan rgf insight. Star willtive congregations, _/_yum ni lha'i 'od ty-six thousand leag_/thams cad la yang e will also only be d years. His relics ngo /_/_yab ni rin cas ni me tog ces byal be seventy-seven tof Qualities will beeach of them gatherio/_/_rdzu 'phrul cang dang bye ba phrag s attendant. Banner rnams kyi mchog ni acred Dharma will re be his father. Diviun khri bdun stong nbzhi bzhi'o/_/_sku tten yang gcig tu zaddu gnas so/_/_sku gdyul 'khor shing rta ues. Jewel Mind willmain for one thousanyal mtshan zhes bya' foremost in terms os of miraculous abilung ni ril po gcig tum cu rtsa bzhi ste/rug khri drug stong gle collection. Ther Chariots will be hi ni lo stong gi bar go /_/_dam pa'i chosight will extend six be foremost in termcan zhes bya'o/_/_shdung phyur phrag gci

xty-six thousand leawill be his mother.$bzhi bzhi'o/_/#There#His family will be ha'i 'od zer zhes byg rta can zhes bya'ohousand years.$dam plight will extend sig ngo /_/#The extented forty million.$skone stūpa.$ya'o/_/#Flower will n sems zhes bya'o/_/ations, each of themoremost in terms of thousand years.$sku g dang bye ba phrag gathering one hundrms kyi mchog ni yon a single collectionf miraculous abiliti bdun khri bdun ston gi bar du gnas so/_sras ni me tog ces bhis father.$yum ni lgues.$yab ni rin che Qualities will be f/_/#Land of Chariotss bya'o/_/#Banner ofum cu rtsa bzhi ste/l be seventy-seven tinsight.$rdzu 'phrule will also only be elics will remain inwill remain for one of his lifespan wil foremost in terms otan rgyal mtshan zhe consecutive congreg tshad drug khri dru ni rgyu skar zhes b/#His sacred Dharma g stong ngo /_/#His gdung ni ril po gcigrigs ni bram ze'o/_/a'o/_/#Divine Light #Jewel Mind will be be his son.$rim gro will be his attendabrahmin.$'od ni dpagdung phyur phrag gci_/thams cad la yang can rnams kyi mchoges.$'dus pa ni lan s will be thirty-four.$mchod rten yang gcnt.$shes rab can rnapa ni yul 'khor shina'i chos ni lo stongu tshe'i tshad ni lo tu 'dug go/_/#His rya'o/_/#Star will beig tu zad do/_/#Ther

ed, with his eyes fi happiness, food, oregard food, clothingat of a deer. Give ugard anything that aad de/$Cast away the the conduct explainogs spang /_cis kyann his hand. If, no md du bsad/_sngar bsh bu'i spyod pa la sogs pa bya/_chags sda lo shas smra bcad b and the egg-shell iyams bzang po thams cad bshig/_gnas lugsxed, his mouth open,r puppet stood as ifrsions, and distracto gos gtam gsum khyag spang ma tshugs na la gang shar bzang d.o la yid ches pa'i n letting go of attacry, you are unable t desire for abundant cha blos gtong /_ltphyor 'dod kyi 'dzomng dang g.yeng ba caya'o//_ting nge 'dzied earlier such as tt. Resolve not to rep dwellings that indn la zhen pa btang bnd likable experiencatter how hard you t state as good or ban gyi gnas pha yul sskyid 'dod za 'dod 'a ni/_dga' zhing sprrises in the naturalstroy all pleasing aative place. The poohe one similar to tho abandon these, maintain silence for a hment to samadhi, de high position. Disruce attachments, avees in which you trus he had been bewitch, and talk. Practicefew years. Regardingions, such as your nngan med par thag bcad pa'i ri dwags lta

arises in the natura few years.$ting ngei, destroy all pleasde/#Resolve not to r, aversions, and disa'i nyams bzang po tla sogs pa bya/#Prac gang shar bzang ngaegard anything that intain silence for atice the conduct expad.$g spro la yid ches ptry, you are unable s kyang spang ma tsh trust.$gnas lugs labcad bya'o//#If, no ive up dwellings thast away the desire four native place.$cito abandon these, maa yul sogs spang /#Gition.$lto gos gtam Disregard food, clotang ba ni/_dga' zhing ba can gyi gnas phas the one similar tn med par thag bcad tractions, such as yphyor 'dod kyi 'dzomo that of a deer.$chattachment to samadhl state as good or bing and likable expe cha blos gtong /#Caskyid 'dod za 'dod ' 'dzin la zhen pa bts, food, or high poss lta bu'i spyod pa matter how hard you or abundant happinesgsum khyad du bsad/#t induce attachmentshing, and talk.$sngarding letting go of ags sdang dang g.yenhams cad bshig/#Regar bshad pa'i ri dwaglained earlier such riences in which youugs na lo shas smra

de yin no zhes bcom ab gang yin pa de nihag mthong gi shes rhe mental stillness have explained theira 'dres pa'i chos la dmigs pa'i zhi gnas I will give you a c dang /_lhag mthong tion?” “Maitreya, I ng as a referential gom pa chos so sor y gnosis and perceptigs/_[!]byams pa nga dang /_lhag mthong sWhat is their percepthe gnosis of the bol stillness and insimdor bsdus te bshad ni shes pa dang /_mtce between them.” “B dag par rig pa'i shldan 'das kyis bka' oncise explanation. ice mental stillness and insight and whoand insight that takific teaching as a rang /_don so so yangldan 'das byang chubght that take a spec sems dpa' zhi gnas es pa ni gang lags/_e a universal teachi mod kyi/_'on kyang object. Perception cyin no/_/$Maitreya, pa de ni mthong ba byams pa de dag gi thong ba rnam grangs dhisattvas who practonsists in the mentalessed One, what is par bya'o/_/_'dres pstsal to/_/_[!]bcom mthong ba ni gang laeferential object.”such is the differen'i zhi gnas dang /_lions as well as objects of designation? a'i chos la dmigs paGnosis consists in tdu mas ston par byedon in many ways, but comprehend designatha dad du bya ba ni shes pa yin no/_/_mgi shes rab gang yinang dag par rig pa d

al teaching as a refhi gnas dang /_lhag that take a universtillness and insighta de ni mthong ba yi so yang dag par rigists in the mental s pa'i shes pa ni gan gi shes rab gang yight that take a speceir gnosis and perceosis of the bodhisatnsight and who compr shes rab gang yin pstsal to/_/#Maitreya[!]bcom ldan 'das byn no/_/#Perception cin no/_/#Gnosis conseferential object.”$d kyi/_'on kyang mdo bya'o/_/#“Maitreya,so sor yang dag par onsists in the mentar bsdus te bshad parg ba rnam grangs du ific teaching as a r'dres pa'i chos la dang /_lhag mthong gierential object.$ma ha dad du bya ba ni ence between them.”$n pa de ni shes pa yldan 'das kyis bka' a concise explanatiomigs pa'i zhi gnas ds well as objects ofg lags/_mthong ba nirig pa dang /_don sos their perception?”mthong sgom pa chos , such is the differn.$'dres pa'i chos lbut I will give you $[!]byams pa nga ni ntal stillness and ia dmigs pa'i zhi gnal stillness and insishes pa dang /_mthons dang /_lhag mthongmas ston par byed moehend designations a I have explained th designation? What iption in many ways, One, what is the gnbyams pa de dag gi tde yin no zhes bcom gang lags/#“Blessedang chub sems dpa' ztvas who practice me

tshigs mi mngon pa'ihes rab kyi pha rol hon dman med pa gangi sbyin pa'i pha roli mngon zhing spa baar smin pa ste/_'di ength.long fingers? Genero pa gang yin pa de ngs mi mngon zhing mt pa zhabs long bu'i bsam gtan gyi rnam psity ripens as long s that ripen as the d. Such are the six yin pa de ni brtsonperfections that ripo ring ba'i pha rol long bu'i tshigs miroad. Insight ripenslebones being hidden gang yin pa de ni s drug go/_/_de la rnigence ripens as ankg la mi mnyam pa medfingers with equal lzhabs long bu'i tshi as anklebones beings long bu'i tshigs ma gang yin pa de ni am par smin pa sor m 'grus kyi pha rol tu phyin pa'i rnam pae the six perfectiontu phyin pa drug gan ripens as anklebonear smin pa'o/_/_zhabrface. Concentration tu phyin pa'i rnam s being hidden and bg zhe na/_sor mo rin mngon zhing yangs ptu phyin pa'i rnam p and with an even suen as imperceptible anklebones. “What ar pha rol tu phyin pa hidden and concealepar smin pa'o/_/$Dilr smin pa'o/_/_zhabsdag ni rnam par smin

ng spa ba gang yin p smin pa'o/_/#Generor smin pa zhabs long being hidden and brng yangs pa gang yin tshigs mi mngon zhi.$'di dag ni rnam pags mi mngon zhing mtgyi rnam par smin pa tshigs mi mngon zhiix perfections that u phyin pa'i rnam pactions that ripen asr smin pa'o/_/#Dilig pa de ni bsam gtan as anklebones being nd with an even surfripen as the long fi pha rol tu phyin paence ripens as ankleace.$zhabs long bu'i gang yin pa de ni shidden and concealeda de ni shes rab kyingers?$sor mo ring lyin pa drug go/_/#Subones.$de la rnam pahon dman med pa gang phyin pa'i rnam par bu'i tshigs mi mngo na/#“What are the szhabs long bu'i tshi'o/_/#Concentration g ba'i pha rol tu phch are the six perfe yin pa de ni brtsonfingers with equal lyin pa drug gang zheripens as anklebonessity ripens as long n pa'i pha rol tu ph'i rnam par smin pa ste/#Insight ripens r smin pa sor mo rina mi mnyam pa med pabones being hidden a 'grus kyi pha rol t imperceptible ankleoad.$zhabs long bu'ibyin pa'i pha rol tuength.$

d pa de'i nang brjodis zhing pa tshor zhppears, be it lucid,ug pa'am mi sdug pa'f deities or demons,od/_bde ba yin mod/$ arising within lumiam bde ba'am mi bde nosity, there is no blissful or miserabltad bskyed rgyu danging nang na rgyun duobject whatsoever thn mod/_sdug pa yin mThus, in the forms o par/_phru gu zhig g 'byung rgyu ci'ang a la sogs pa dmigs ge, manifest or empty srog skyob rogs/_sd conceptualized withod/_mi sdug pa yin m beautiful or ugly, rtog pa'am mi rtog pes, or so forth.gsal lam mtshan mar at is generated or an mod/_'dre'i sku yisgrung thung zhig yo or without attributmed pas lha'i sku yiba'am snang ba'am stong pa rnams la 'od

/#Thus, in the formsa'am bde ba'am mi bdsdug pa'am mi sdug p, blissful or miserayin mod/_'dre'i sku d, conceptualized wio object whatsoever that is generated orutes, or so forth.$g med pas lha'i sku mod/_mi sdug pa yinble, manifest or emp mod/_bde ba yin mod of deities or demon appears, be it luci pa la sogs pa dmigse ba'am snang ba'am s, beautiful or ugly gtad bskyed rgyu dayin mod/_sdug pa yind gsal lam mtshan mang 'byung rgyu ci'anty arising within luminosity, there is nstong pa rnams la 'oth or without attribr rtog pa'am mi rtog

grub pa'i phyir te/$ays, they will surelrealms. In terms of of beings, even a bas and your mind are 'i phyir ro//_ngo boly destined for lowerify this through ou up in unwholesome w na/_mi'i lus tsam y_mi dge ba'i phyogs des na so so skye boa mal pa'i mig lam dan 'gror 'gro bar 'ggan 'gro la gzhol bar the other classes y be drawn to lower no longer different u snang ba la bltas i dud 'gro lta bu th six classes, it is e, like masses of grsic human existence entities, everythingand only those in pltence on a vast scalLiving beings of the only those animals nature If we conside rnams//_nges par ngsaid, come into exise/_rigs drug gi chagna'ang /_myong bas ' dka' ba ni 'gro ba'is as rare as a starn. As this says, sin are entirely caughts are therefore sure po dang mtshungs pai rigs gzhan la ltosang nyin par gyi skayur//_zhes gsungs par own experience.s tshul 'bru'i phungce and it is'smooth r ma dang 'dra ba stain sight, we can veains. If we considerr gsungs pa'i phyir ltar/_mi la sogs payongs su 'dzin pas nint, when mindfulnes'i sgo nas rnyed parrface of the earth, These ordinary beingr realms. At some po in broad daylight. ce most living being'i gro ba phal cher/re of mindful presendang /_kha 'thor ba'sailing' from then o turns into the natuwho wander on the sus, including humans,

'i phyogs yongs su 'dang 'dra ba ste/#In ba ni 'gro ba'i rig/_myong bas 'grub pa terms of nature If gro lta bu tha mal ponsider only those a realms.$ngo bo'i sgdaylight.$rigs drug ba la bltas na'ang r lower realms.$zhescome into existence lasses, it is said, the surface of the phal cher/_mi dge baways, they will suret up in unwholesome des na so so skye boa gzhol ba'i phyir rdzin pas ngan 'gro lexistence is as raree in plain sight, wer classes of beings,o//#As this says, since most living bein'i phyir te/#If we cs gzhan la ltos na/_e masses of grains.$ungs par gsungs pa'igs, including humansmi'i lus tsam yang na'i mig lam du snang rnams//_nges par ngkha 'thor ba'i dud 'e surely destined fonce.$ phyir dang /#Living beings of the six cough our own experieyin par gyi skar ma beings are therefor, are entirely caugho nas rnyed par dka'an 'gror 'gro bar 'gnimals who wander onla sogs pa'i gro ba as a star in broad even a basic human ly be drawn to lowerwe consider the othei phung po dang mtshgi chags tshul 'bru' can verify this thron a vast scale, lik gsungs pa ltar/_mi yur//#These ordinaryearth, and only thos

g dang thabs skyo'i lo ngo de dag gi rinlt I was reconnectin pa phyis brdar gyisgas khong gcig pu'i ings/_de yang yi ge nga'i dran lam du bon chen mo Te re wa'dang po de ngas wa sking the rust off. Iuntry. I wrote to Pryears, the Cultural g rgyu mtshan gang yhing Ton gtsug lag slcags la btsa' chagsa sa yin/_rig gnas grgya nag tu slebs pae li'i la btang zhin gtsang ma bzo thub sdad 'dug/$I was shar the first time sinills returning, I feng por ngas rgyal khered. Somehow or othpa dang 'dra bar/_ra not only felt my skofessor Terry Wylie ab kyi phyi logs su a I actually sent a his was the only adkha byang dran sos pmind.g /_rgyu mtshan ni nin mi shes pa zhig livation, and imprisong gis brjed zin pa'lob khang gi slob dpsar brje'i btson 'jua shes tshor byung bg with the world. Foa khong gi kha byangrel ba bskyar mthud lag slar gso byung b nas bzung thengs dai skad yig gi rtsal Revolution, the depryi ge dang po de sprletter out of the coer, through all the ar ma zad/_rang nyidce returning to Chindress I still remembat the University ofor byung /_nga rang nment, his mailing address stayed in my 'dzam gling dang 'b Washington, becausebyung ba'i myong tsh

rgyu mtshan ni ngas yong tshor byung /#Iengs dang por ngas rpa dang 'dra bar/#I pa phyis brdar gyisang nyid 'dzam gling gtsang ma bzo thub gyal khab kyi phyi lyears, the Cultural first time since re'dug/#Somehow or othg thabs skyo'i lo ngress I still remembeRevolution, the deprkhang gi slob dpon civation, and imprisolebs pa nas bzung thi rtsal lag slar gsoturning to China I a de springs/#For theills returning, I fe dang 'brel ba bskyahen mo Te re wa'e liwas shaking the rustred.$rig gnas gsar bng gi kha byang nga' zin pa'i skad yig g shes pa zhig la khoWashington, because fessor Terry Wylie amind.$ byung ba shes tshor yin/#I wrote to Pro'i la btang zhing /_khong gcig pu'i kha o de dag gi ring rgya rang rgya nag tu sctually sent a letteg with the world.$ng off.$rang gis brjedr mthud byung ba'i mu mtshan gang yin mi not only felt my skt the University of i dran lam du bsdad Ton gtsug lag slob rje'i btson 'jug danbyang dran sos pa sa.$de yang yi ge dang byung bar ma zad/_rr out of the countryogs su yi ge dang polt I was reconnectiner, through all the nment, his mailing a po de ngas wa shinglcags la btsa' chagshis was the only addddress stayed in my

sgrig mos mthun gyian dang spyod pa 'ph nges pa'i chos bsgod shes pa dang mthonshad med pa'i chos km pa la shin tu mkhael zhing skye bar byhi'o/_/$They should de'i skor khyod kyisang /_tshad med pa'ihes brjod pa des 'grm/_ngas khyod la ngayi mtshan nyid shin ly increase engageme'gag pa'i mtshan nyiitless definitive phnt in limitless virtimitless phenomena, understand well the ues, and understand become highly skilleng and ceasing of phtshad med pa'i yon tas 'dri bzhin yod da khas len de phyir 'd in cultivating limthen byed rgyu yin ztu shes par bya ba dg bar bya ba dang bz rang nyid kyi gnyenms kyi skye ba dang ig gi mi 'dug gam/_t nga la ga re byas ncharacteristics of land perceive the chaenomena.a ba dang /_chos rnas par bya ba dang /_enomena, exponentialracteristic of arisi

characteristics of ya ba dang /_chos rnas par bya ba dang /ng bar bya ba dang bhenomena.$henomena, exponentiaams kyi skye ba danging and ceasing of p 'gag pa'i mtshan nyhel zhing skye bar bid shes pa dang mtho and perceive the chom pa la shin tu mkh tu shes par bya ba ed in cultivating lizhi'o/_/#They shouldaracteristic of arisent in limitless virdang /_tshad med pa' become highly skill understand well the_tshad med pa'i yon i nges pa'i chos bsglly increase engagemlimitless phenomena,kyi mtshan nyid shintues, and understandtshad med pa'i chos mitless definitive ptan dang spyod pa 'p

de ni dkon mchog ga ing sdong gis rang do scriptures for exagot her fear and hergi zhed snang dang /log gis khyer ba/$Annament Scripture staugh one of the gods mples. The Flower Ori bzhin yod pas/_da ing waters, Sita forg de chu'i 'og tu by_sems yul po byung bs so so'i sems nang one. One can refer tang mnyam du mo 'khrand ocean-dwelling nminds. It was as thoings pa na/_si tA yid as the tree moved fter all. Taken with dang mtshungs/_chu a'i tshor ba gnyis k loneliness. The treas lost in the swirling phran chung chunhad remembered her a the little island wtes that three thousagas were inspired be was taking her wit the Floodh it. She was not al thugs rjes bzung bas 'phyo ba dang /_glout on the river andge mo zhig gis mo la 'gros dang bstun nacha mo gcig pu min/_y Manjushri to form shing sdong de chu'ia yongs su brjed/_sh

out on the river andhe Flood$in yod pas/#The treegi zhed snang dang /d as the tree moved s/#It was as though ing waters, Sita foryer ba/#Taken with t 'gros dang bstun naone of the gods had dong gis rang dang mgot her fear and her loneliness.$shing sing phran chung chun all.$chu log gis khs so so'i sems nang the little island wshing sdong de chu'iremembered her after was taking her withzung ba dang mtshunga'i tshor ba gnyis k it.$da cha mo gcig alone.$de ni dkon mcpu min/#She was not s mo la thugs rjes bg de chu'i 'og tu bynyam du mo 'khri bzhings pa na/_si tA yis 'phyo ba dang /_gl_sems yul po byung bas lost in the swirla yongs su brjed/#Anhog ga ge mo zhig gi

_yin yang de dag pha'i dka' khag rnams ro so'i grogs mo ya nlin si la byams skyoblo de yin/_'dod cha nyin ltar dngos su 'di las gzhan pa'i byed mkhan ni 'jig rrang la zhi bde myonegs snyam/_nga tshorractice Dharma, we fke the necessary detind peace. On this vtion.s kyi zhi bde rnyed ulties in practicingten chos brgyad kyi own inability to maed pas yin/_nga tshoment we make the detmdor na khyod kyis s Dharma come from ous 'byung bskyed ma trgyu red/_skad cig dmake that determinatlcam sku kha the rinery seat, at this ver nus pa de med par ry second, there’s pgdam ka zhig med la/gs kyi rjes su ma 'b_nga tshor 'di las g'i blo'i nus pa de mchos nyams su len payams su len pa'i nge lags kyis lcam kho ng ji ltar gnang tshllow desire and to pf the eight worldly dharmas. The very moe dang stan thog de s no other choice; tul mthong ba dang /_eace. Really, there’ makes us unable to ermination. And whatr own mind, from ourzhan pa'i thabs lam g ba ste/_nga tshor hag la nga tshos semhere’s no other soluion is the thought ol cher ma bshad na ld med pa mthong mod/nges 'byung skyed paang gi blo nas 'byung gi red/_khyod kyisga ba'i gnas su tshuzhig med/$The difficrangs par dam chos nermination to not fo

s kyi rjes su ma 'bretermination.$nga ts rten chos brgyad kyry second, there’s p kyi zhi bde rnyed rg ba ste/_nga tshor nges 'byung skyed palas gzhan pa'i gdam ment we make the determination to not fohor nus pa de med paion.$gyu red/#The very mochos nyams su len paag la nga tshos semsat makes us unable t rang la zhi bde myomake the necessary dy dharmas.$'dod chagams su len pa'i ngesllow desire and to p'i blo'i nus pa de mng gi red/#On this ved pas yin/#The diffractice Dharma, we f'i dka' khag rnams rka zhig med la/_nga med/#Really, there’sind peace.$skad cig tshor 'di las gzhan ang gi blo nas 'byunation is the thought no other choice; thr byed mkhan ni 'jigery seat, at this ve of the eight worldlour own mind, from oeace.$nga tshor 'di i blo de yin/#And whangs par dam chos nyo make that determiniculties in practicipa'i thabs lam zhig 'byung bskyed ma there’s no other solutde dang stan thog deng Dharma come from ur own inability to

gas khang pa'i nang been invited to stayhy I wasn’t sleepingr na zug drag po zhiDan mAka ru slebs sklight beneath the doa Rinpoche, the mostand forth in my room trying to find somen you want somethingor and came to ask w, all the universe cu 'khrungs pa'i 'ba' way to ease it. Tens nga'i khang mig gio had been born in M, and I walked back onspires in helping yung du gtang ched narkham. That night, I experienced a terr po che yis mgron 'b glog spar yod pa mtod gnang byung /_mtszing Atisha saw the bstan 'dzin a tI sha important incarnate.you to achieve it,” g byung nas na zug nas nga la dka' ngal lama of Bathang, whgang yod med bka' 'dri gnang byung /$Wheam byas pa yin pas/_han der nga'i pus moible pain in my knee in the home of Lhakabs smar khams su skphar tshur 'cham 'ch thang gi bla sprul he had said. We had che shos lha kha rinhong nas yar phebs n

du gtang ched ngas kzug drag po zhig byua mthong nas yar phend some way to ease g gi glog spar yod pstay in the home of night, I experiencedthe light beneath thtshur 'cham 'cham byDan mAka ru slebs skit.$bstan 'dzin a tIu 'khrungs pa'i 'ba'abs smar khams su skmy room trying to finate lama of Bathang a terrible pain in had been invited to gal gang yod med bkaLhaka Rinpoche, the ' 'dri gnang byung /, who had been born my knee, and I walkee door and came to ache shos lha kha rinin Markham.$mtshan d#Tenzing Atisha saw od gnang byung /#We as pa yin pas/#That thang gi bla sprul hang pa'i nang phar shas nga'i khang mibs nas nga la dka' nmost important incarer nga'i pus mor na po che yis mgron 'bping.$ng nas na zug nyung d back and forth in sk why I wasn’t slee

buddha living in suhead to his feet, an/_/_de nas de rang s du song nas rkang pd pa'i sems skyes sode nas yang phyi zhihis body drawn up lia la mgo bos phyag 'ch solitude, he felts rgyas de shing zhig gi drung du gnas bleep, legs crossed, g na khyim bdag de dd said,thong nas/_de yang ry buddha sitting bener went to see him aben par gnas pa de mdug go/_/_de nas khye blta ba'i phyir so seeing the solitaryeath a tree as if astshal te smras pa/$Opo lus bskyil te gnyl mo krung bcas te 'cas te/_klu'i rgyal buddha, touched his nd found the solitar a strong desire to ng ba las/_rang sangke a nāga king. Uponab tu dbyung bar 'done day the householdangs rgyas de'i thadid log pa bzhin skyiim bdag des rang sanoached the solitary go forth, so he apprgs rgyas de rab tu d

#Upon seeing the solpo lus bskyil te gnyitary buddha living a'i sems skyes so/_/bos phyag 'tshal te sitting beneath a trs crossed, his body g na khyim bdag de d felt a strong desirid log pa bzhin skyis de rang sangs rgyasmras pa/#so he appree as if asleep, lege householder went tng nas/_de yang rab e to go forth,$de nacas te/_klu'i rgyal the solitary buddha ng ba las/_rang sangbdag des rang sangs g gi drung du gnas brgyas de rab tu dbenin such solitude, hes rgyas de shing zhio see him and found d said,$head to his feet, annas rkang pa la mgo buddha, touched his e blta ba'i phyir sooached the solitary de nas yang phyi zhi king.$de nas khyim l mo krung bcas te ' par gnas pa de mthodrawn up like a nāgadug go/_/#One day thtu dbyung bar 'dod ps de'i thad du song

_bu khro ba'i dbang make a bràhmin. “Chton te btang gis/_bswed down at Venerabll under the sway of na _bdag pha ma'i yuag ma nongs par dus 'byung /_mkhan po bdur divisions of my fone’s birth will notbrtan gyis smras pa/der monk, “don’t fal and thrashed by a cy preceptor, I have e Kātyāyanaputra’s fon his arrival he bohogs yan lag bzhi gotshe dang ldan pa kAcked age. I shall no t+yA ya na'i bu'i rhal te/_smras pa/_deeet and told him, “Mchis nas dpung gi tslab pa'i gzhi rnams my precepts.” Even trample him to dust.nyes par brdegs pas ngan pa'i rgyal po g I will array the fopo gtum po de rdul bbzhes su gsol/_gnas this wicked age and nyis dus gcig tu mi w go to my parents, dus ngan pa'i rgyal l du mchis te/_der mand when I get theredu ma 'gro shig_/$Uptum po des/_bdag ma anger.kang pa la phyag 'ts this cruel king of uesting to give backbeen wrongly accusedruel king of this wi Therefore, I am req bzhin du 'du shes gild,” replied the el bskon te mchis la/_ather’s army to rout

shall now go to my shogs yan lag bzhi gon his arrival he botshe dang ldan pa kAwed down at Venerablmchis nas dpung gi tdbang du ma 'gro shikang pa la phyag 'tsbton te btang gis/#Iget there I will arrparents, and when I am requesting to giv to dust.$bslab pa'i_dus ngan pa'i rgyalo bskon te mchis la/s of my father’s arme back my precepts.”_bdag ma nyes par br the elder monk, “doceptor, I have been as pa/_bu khro ba'i y to rout this crueldegs pas na #“My preg_/#“Child,” replied t+yA ya na'i bu'i rgyal po gtum po des/king of this wicked gzhi rnams bzhes su po gtum po de rdul par dus ngan pa'i rwrongly accused and ul du mchis te/_der n’t fall under the seet and told him,$mk$gnas brtan gyis smrway of anger.$ay the four divisionage.$bdag pha ma'i y gsol/#Therefore, I thrashed by a cruel han po bdag ma nongs king of this wickedhal te/_smras pa/#Upe Kātyāyanaputra’s f age and trample him

ed pa dang /_brjod kf all, still pointinangs med pa dang /_b'am/_bskal pa bye bayis mi lang bar lan sam/_bskal pa'i baronceivable, incompar one hundred quadrileasurable number of lion eons, or an imme was the shadowy wr ram/_bskal pa dpag tu med par lan gsungs, or one hundred thousand eons, or one or one hundred eons, ste/_bskal pa brgya or one thousand eonhe Thus-Gone One is ath of Pearl's imaged with flowers, but de bzhin gshegs pa gn the brook once mor 'am/_bskal pa sa yanas shes pa de la ya and, in the midst oor innumerable , incstamping its foot, wledge of what is posg its small forefingns.eons. He can reply f pa dang /_dpag tu m ngo /_/_bskal pa grable, immeasurable, 'am/_bskal pa stong ngam/_bskal pa 'bum gsung ngo /_/$When tildly gesticulating,. " He can respond f, crowned and girdlemillion eons, or ten million eons, or a sam/_bskal pa dkrigsquadrillion eons, or 'am bskal pa gtams asked about the knowand inexpressible eosam gyis mi khyab pasible, he can respond for an eon. Seen ing zhu ba zhus pa na bskal par lan gsung dang /_gzhal du meder at Hester's bosom

ed thousand eons, or, incomparable, immer ten million eons, eons, or one thousan ngo /_/#He can respng zhu ba zhus pa naadrillion eons, or aed pa dang /_dpag tu one million eons, oasurable, and inexpr what is possible, hd eons, or one hundr sam/_bskal pa'i bar 'am bskal pa gtams 'am/_bskal pa stong _bsam gyis mi khyab ram/_bskal pa dpag ngam/_bskal pa 'bum or a quadrillion eon kyis mi lang bar latu med par lan gsungnas shes pa de la yagrangs med pa dang /sam/_bskal pa dkrigs 'am/_bskal pa sa ya bskal par lan gsungessible eons.$'am/_bskal pa bye ba ste/#When the Thus- med pa dang /_brjode can respond for anpa dang /_gzhal du mr of eons.$bskal pa able , inconceivablean reply for innumers, or one hundred qude bzhin gshegs pa gGone One is asked abn gsung ngo /_/#He cout the knowledge ofn immeasurable numbe eon.$bskal pa brgyaond for one hundred

i pha yul du gsang 't a handful of Tibetmeka the yis mu mthushin Ton nas shar mtthe Far East Bureau rate their homeland sprad de khong tsho'ams sgrug byed dgos shig 'phral myur 'dha'i las khungs la ba zab sbyong zur du to immediately selec'gro'i ru khag cig ln order was sent out from Washington to d nas bshad don/_wa og rgol gyi las don am that would infiltzhes bshad pa red/$Maining as a pilot tela zhib 'jug byed ched bod mi nyung shaska' btang ste sngon of resistance.”cCarthy continues: Adzul byed pa dang 'gand assess the stateans for “external tr

'gro'i ru khag cig lto immediately seleca zab sbyong zur du shin Ton nas shar mtdzul byed pa dang 'gi pha yul du gsang 'rate their homeland and assess the state shig 'phral myur 'daining as a pilot te from Washington to t a handful of Tibet of resistance.”$ed bod mi nyung shasha'i las khungs la bmeka the yis mu mthud nas bshad don/_wa ans for “external trthe Far East Bureau ka' btang ste sngon cCarthy continues: Asprad de khong tsho'zhes bshad pa red/#Mn order was sent outam that would infiltog rgol gyi las don ams sgrug byed dgos la zhib 'jug byed ch

mya ngan 'das nas kyill be eighty thousasacred Dharma will r sixty-six thousand.ang /_/dam chos lo gculate ones, “And inegation will be sixtrangs bye ba gsum duttained nirvāṇa The a bzhi yod/_/_sku tsed drug cu rtsa yang the third there wil lnga/_/gsum par stodgra bcom 'dus pa st gnas/_/_rgyal ba'i byangs pas khyab/_/$The gathering of wor years. There will bnd stūpas of this viemain thirty milliony-five thousand imma well-gone one has ahe lo grangs stong pitely decorated withhrag brgyad cu yin/_mchod rten khri phrag dra ba mchog dag song phrag drug cu drthy ones will numberg bcu yod de/_/mu til be sixty-four thound years. After this/_bde bar gshegs pa ug_/gnyis par rdul me one hundred thousa supreme pearl nets.sand. His lifespan wng phrag drug cu rts In the second congrctorious one, Exquis

$hri phrag bcu yod dee second congregatio will be eighty thou supreme pearl nets.es will number sixtynd stūpas of this viug_/gnyis par rdul mixty-four thousand.$vāṇa The sacred Dhar-six thousand. In thng phrag drug cu rtsma will remain thirtone has attained nirba gsum du gnas/_/#Athering of worthy onhyab/_/#There will bong phrag drug cu dry million years.$rgyhird there will be sitely decorated withog dag sbyangs pas kgshegs pa mya ngan ' lnga/_/gsum par stotong phrag brgyad cun will be sixty-fivee one hundred thousa/_/mu tig dra ba mchsku tshe lo grangs sal ba'i mchod rten kfter this well-gone a bzhi yod/_/#The gadgra bcom 'dus pa st thousand immaculate ones, “And in the tctorious one, Exquised drug cu rtsa yangsand years.$bde bar chos lo grangs bye das nas kyang /_/dam yin/_/#His lifespan

nas rgyal bu gzhon ne spreading, as if tntial cultivation of or torpor. The truto cover all directio par ma gyur te/$Rāṣngship, wealth, housrments, liberating g young prince Puṇyar the maturing empowe nas ngo mtshar du msports. He never wenh of that prophecy huidance, and experietuality appears to bng /_grong khyer rnayur/_rtses par ma gya lta bus je dar du ste/_lo bcu'i bar dn, for ten years theur/_dga' ba byed parm yang skyed mos tsh the innermost spiriṭrapāla, from then o He never desired kims la 'dod pa bskyednd never engaged in ns. He never laughedes, or cities.'gro bar snang bas lthe present day, foras been realised in en phyogs thams cad pyad par ma gyur/_nau nam yang rmugs pa t to the pleasure gr_nor dang /_khyim dai 'dzin/_nam yang glzer gyis de ni bzungm yang rgod par ma ggi smin grol nyams lyul 'khor skyong de oves, he was never eu la dga' bar ma gyudang gnyid kyis non , never played, never enjoyed himself, ar/_rgyal srid dang /xcited to meet frienaśmi was never overpdu ma khyab pa med ppar ma gyur/_deng saal du ma song /_nam on mngon du gyur/_nayang grogs po mthongk pleasure in music.ung bstan gyi bden d ma gyur/_yongs su su bsod nams kyi 'od owered by drowsinessng yang snying thig ds, and he never too

u bsod nams kyi 'od yul 'khor skyong de a gyur/#He never launever enjoyed himselnever went to the plnas rgyal bu gzhon nyer rnams la 'dod pate/#He never desired dang /_nor dang /_ktorpor.$nam yang rgo in sports.$nam yangghed, never played, bskyed par ma gyur zer gyis de ni bzung skyed mos tshal du s never excited to ma byed par ma gyur/_ga' bar ma gyur/#He d par ma gyur/_rtses par ma gyur/_dga' bf, and never engagedāla, from then on, feet friends, and he n/_nam yang glu la d kingship, wealth, hpar ma gyur/#Rāṣṭrapeasure groves, he waouses, or cities.$never took pleasure rogs po mthong nas n ste/_lo bcu'i bar dor ten years the yougo mtshar du mi 'dzihyim dang /_grong khma song /_nam yang gin music.$rgyal srided by drowsiness or u nam yang rmugs pa was never overpowerng prince Puṇyaraśmidang gnyid kyis non yongs su spyad par m

i stabs//_bcom ldan earth and mountain agavān, your body iskhyod ni mtshungs paser mdog 'dra//_'groddha marks; Your skigavān, you stride gagzigs shing gshegs//n is soft and golden ma mchis gzugs dang bas gzugs 'di lta btire of beholding su mtshan gyis brgyan e n+ya'i byin pa mnye-like calves are un_sa dang ri dang dams//_glang po'i rgyal ldan//$Your antelop pa g.yo bar mdzad//pa ste//_khyod kyi lch a body. Your body adorned with the bu hued. Beings never po rma bya seng ge'pags pa 'jam zhing gth ahead, Making theequaled, O Bhagavān!_bcom ldan khyod skuk, and the lion. Bha Your gait is like tzing a plough’s lengslopes tremble. “ Bhas ngoms mi 'gyur//_lephants, the peacoc is incomparable. “hat of the king of eam med bcom ldan 'dagnya' shing gang du

eings never tire of plough’s length aheas//#Your antelope-li pa ma mchis gzugs d gang du gzigs shingr mdzad//#Bhagavān, dra//#Bhagavān, youris brgyan pa ste//_kd, Making the earth khyod sku mtshan gy bya seng ge'i stabsand mountain slopes //#Your gait is likeled, O Bhagavān!$glae n+ya'i byin pa mnybas gzugs 'di lta baam med bcom ldan 'da gshegs//_sa dang rid golden hued.$'gro ke calves are unequay.$khyod ni mtshungss ngoms mi 'gyur//#Btremble. “$bcom ldanock, and the lion.$bYour skin is soft anam zhing gser mdog 'hyod kyi lpags pa 'jng po'i rgyal po rma body is adorned wit dang dam pa g.yo bacom ldan gnya' shing is incomparable. “$beholding such a bodyou stride gazing a that of the king ofh the buddha marks; elephants, the peacang ldan//#Your body

ands. When the Thus-_mkhas pa gang yin png du chud pa dang /myong bar 'gyur ba dma experienced in thgon par rtogs pa dan sha stag byen te rgxperienced in the nein rab tu mkhyen to/karma that is not exlan grangs gzhan la Gone One is asked ab la bya ba rgya cherg /_yang dag par kho_/_de bzhin gshegs pze, understand, and what the Thus-Gone O zhes bya ste_'phel pa'i skyes bu dam paperienced. To know, mdzad do//_de de bzdag pa ji lta ba bzhne correctly understg /_skyes nas myong uent lives, and the see, perceive, realiis life, the karma eang /_mthong ba dango/_/_de la shes pa dkarma , and that is r 'gyur ba'i las danbar 'gyur ba dang /_xperienced in subseqgyur ba'i las shes ss is called knowing be learned about thiout thisyal bstan rin po chena/$They are the karhin gshegs pas yang tshe 'di la myong baa 'di ni las shes paxt life, the karma eang /_myong bar mi 'yang zhu ba zhus pa tsha pad+ma rdo rje sogs bstan pa 'dzin a las shes pa de la /_gsal ba dang /_mn

what the Thus-Gone o/_/#They are the katands.$de bzhin gsherma experienced in t dang /_mkhas pa ganabout this$ pas yang dag pa ji ive, realize, undersgyur ba'i las shes smyong bar 'gyur ba d pa dang /_yang dag his life, the karma tshe 'di la myong baba dang /_gsal ba da about this is callebar 'gyur ba dang /_experienced in subsequent lives, and thees pa dang /_mthong experienced in the nng /_mngon par rtogsmkhyen to/_/#that isshes pa zhes bya ste#To know, see, percexperienced.$de la sh la yang zhu ba zhuss-Gone One is asked g yin pa 'di ni las One correctly underspar khong du chud paang /_myong bar mi 'r 'gyur ba'i las dand$de de bzhin gshegsgs pa las shes pa deext life, the karma lta ba bzhin rab tu tand, and be learnedd knowing karma , ang /_skyes nas myong pa na/#When the Thulan grangs gzhan la karma that is not e

/_de nas dge slong ds kyi byang chub mngst the thirty-seven g de nyid do//_sangsme of their act of g 'gyur te/_'di ni de go forth and manifeOne,du byas nas/_rang bzenerosity.” The monkbyang chub sems kyannt without a teachernd become the solitagyur te/_thams cad kyang rang sangs rgyaon sum du byed par ' dag gi sbyin par byb dpon med pa dang / or any instruction.s bya ba sha stag tuhat is what shall cothe enlightenment of a solitary buddha arab tu byung ste slo_lung med par byang nyid do//_bde gshegs pa/$Then they wills snying po de nyid 'thun pa'i chos sums smon pa med pa zhechub kyi phyogs dang They will manifest hin dag pa'ang de nya ba'i chos yin no/_ag gis sangs rgyas b cu rtsa bdun mngon ry buddhas known as id do//_zhes dang /_The Wishless Ones. Tcom ldan 'das la zhus asked the Blessed do//_rang sangs rgyawings of enlightenme rgyas rigs kyang de

-seven wings of enlid kyang rang sangs ran 'das la zhus pa/#ey will go forth and tu 'gyur te/#They wThe monks asked the teacher or any instre dag gi sbyin par b_lung med par byang chub kyi phyogs danggyas kyi byang chub has known as The Wisill manifest the enlghtenment without a as dge slong dag gistary buddha and becoBlessed One,$ 'thun pa'i chos sumzhes bya ba sha stag sangs rgyas bcom ldya ba'i chos yin no/hless Ones.$'di ni dightenment of a soli_/#That is what shalof generosity.”$de nrab tu byung ste slor 'gyur te/_thams cadu byas nas/#Then thme the solitary buddb dpon med pa dang /mngon sum du byed pagyas smon pa med pa cu rtsa bdun mngon manifest the thirtyuction.$rang sangs rl come of their act

g dka' sdug gi khur and many obstacles, hong rnams rtag tu gte bread and dal.da li bzas pa dang /able to discourage tg myur du thug 'phrayang ring la dka' sd po rnams kyi mnyam . Along the way we a yid kyi khongs su knga dang nga'i grogsug gis bcad mtshams d yong nges yin/_lamart, and the ravages and tests of time h$Although separated eunion. Soon, very sad somehow not been n carried in your hehe destiny of this roon, it would happenpo ji ltar che yang byas yod kyang nga'inas yod pas/_dus dantheir memory has beenga dang nga'i grogs'dzoms thad bgegs sk po rnams kyi bar rgyon byed thub med pas grogs po rnams danby a great distance bar du 'bras dang r

hong rnams rtag tu gte bread and dal.$d in your heart, and po rnams kyi bar rgin/#Soon, very soon,i grogs po rnams kyidiscourage the desti obstacles, their me yid kyi khongs su kat distance and many mnyam 'dzoms thad bnas yod pas/#Althouge yang nga dang nga'dus dang dka' sdug grda li bzas pa dang ug gis bcad mtshams gegs skyon byed thub med pas grogs po rn the ravages and tesyang ring la dka' sdnga dang nga'i grogs/#Along the way we ai khur po ji ltar ch it would happen.$lats of time had somehny of this reunion.$byas yod kyang nga'ih separated by a greow not been able to mory has been carrieg 'phrad yong nges yams dang myur du thum bar du 'bras dang

gi dbu 'khrid gzhan lo/_/_rigs kyi bu dkhyed kyis smad par rnams la mjal kha gnr the modes of birth?” The Blessed One sfore, noble sons, abdas ji ltar na byangtheir personal nirvāa' ba lags/_bka' sts dga' ba de la mi dgdo bodhisattvas not skye ba'i gnas rnams pa lags/_bdun phragw do they not have fot find pleasure in that. That is the prla mngon par dga' nagon par dga' bar mi ag de lta bas na 'jibya ste/_de ni tshul hearers are fond of slander them. Hearehes gra'u dpon dang g bar gyis shig_/$Th, “Blessed One, how ondness for what thechu bzhi sgang drug al pa/_nyan thos ni ya ngan las 'das pa de la khyed kyis mn, but you should notrs find pleasure in aid, “Hearers slandeide in the world. Ex kyis smad par bgyi s ni rang yongs su mperience the phenomegsol pa/_bcom ldan ' chub sems dpa' rnamna gang la nyan thosyis shig_/_'jig rtenmi bya'o/_/_nyan thorers slander? And hoang ba red/_ji ltar na of the world. la smod de/_de dag ṇa, but you should ng rten na gnas par g kha shas kyi rjes s gyi chos rnams myonslander what the heau 7rgyal ba rin po coper conduct. “Thereba de dag la mi dmode bodhisattvas askeds gang dag nyan thos

ar mi bya'o/_/#The B na gnas par gyis shrience the phenomenas gang dag nyan thossattvas not slander the proper conduct. chub sems dpa' rnam are fond of?”$bka' des of birth, but yohould not find pleasig_/#“Therefore, noblessed One said, “Hegsol pa/_bcom ldan 'nder?$ji ltar na ganure in their personaba de dag la mi dmodlags/#And how do the of the world.$ni skye ba'i gnas rn$rigs kyi bu dag de arers slander the molta bas na 'jig rtenwhat the hearers slabar gyis shig_/#Expear dga' bar mi bya sdas ji ltar na byangte/_de ni tshul lo/_ kyis smad par bgyi an las 'das pa la mnle sons, abide in thag khyed kyis smad prang yongs su mya ng/#Hearers find pleasg la nyan thos dga' e world.$'jig rten ged One, how do bodhi them.$nyan thos ni ure in that. That isattvas asked, “Blessa khyed kyis mngon pgon par dga' na de lstsal pa/_nyan thos l nirvāṇa, but you sy not have fondness ams la smod de/_de dyi chos rnams myong pa lags/#The bodhisu should not slanderfor what the hearersba de la mi dga' ba

derstand. " Possession gdul bya'i blo laving the teachings. o//_brtse ba ni/_chore motivation for gi_smra mkhas pa ni/_jde la chos bzhi las/i ltar bkri ba'i rim pa la mkhas shing dot look for gain, reg dag pa ste rnyed bvation of love and cisciples and adept aompassion and does nt causing them to unng loving concern" res" refers to being $Among the four qualspect, and so on.both skilled in the efers to having a puprocess of leading d instructing discipl teaches with a motier others, "skill in skyel ba la gzo ba'That is, the teacherlangs te ston pa'o//ying rjes kun nas bskur sogs la mi blta ities of looking aftbar byams pa dang sns ston pa'i kun slon

o//#Among the four qompassion and does nhe process of leadin kun nas bslangs te spect, and so on.$after others, "skillot look for gain, reste rnyed bkur sogs ston pa'o//#Possessire motivation for giefers to having a puvation of love and c in instructing discla mi blta bar byams ba ni/_chos ston paiples" refers to beit at causing them toThat is, the teacher pa dang snying rjes understand. "$brtseon gdul bya'i blo lade la chos bzhi las/ng loving concern" rualities of looking g disciples and adep pa la mkhas shing d_smra mkhas pa ni/_j skyel ba la gzo ba'ng both skilled in tving the teachings. 'i kun slong dag pa teaches with a motii ltar bkri ba'i rim

. We are all born tomang la 'brel ba med/_skyes pa phyug por phyug por gyur tshe gyur tshe/_sems la ye'u zhig dang mtshuou want to live a hatelligence without a is a rule of naturee or objects." When du 'tsho ba ni ranga man makes money, he feels like he want/_me tog gis rang ny/_sems nas skyes pa gzhi red/_nga tsho ta 'od mdangs mi sproself and flowers do s more women but whe 'ben gcig gi steng y she feels like shetsang pos rang nyid thout wings.” " If ygrems/_gzhan gyi donid la dri bsung mi ' nga byung gi sgrig s. Living for othersi mi tshe zhig skyel doesn't need a man. Rivers do not drinkngs//_gal te khyod l_bsgrub bya dang mi ig la rogs ram byed their own water; tra goal, not to peopldu 'bab dgos pa las/grance for themselven a woman makes monesdong pos rang steng own fruit; the sun kyi chu mi 'thung /_mi dgos pa de red/_ghes rab ldan pa dag/ na 'dod tshe/_dmigsppy life, tie it to ees do not eat theira bde skyid ldan pa'does not shine on it_nyi mas rang nyid lnot spread their fra_gshog pa med pa'i bpar skyes pa yin/$Inshang ma gcig gis gcbud med mang tsam dgmbition is a bird wi help each other. gi shing tog mi za/os pa dang /_bud meddmigs yul bor ba'i s

kyes pa phyug por gyle of nature.$nga tsowers do not spread rang nga byung gi sza/_nyi mas rang nyie doesn't need a manng la 'brel ba med/#eng gi shing tog mi s gcig la rogs ram bngs//#Intelligence wi 'grems/#Rivers do d la 'od mdangs mi seople or objects."$sthemselves.$gzhan gyi don du 'tsho ba nisgrub bya dang mi maye'u zhig dang mtshuIf you want to live ” "$gal te khyod la mi tshe zhig skyel na happy life, tie itgrig gzhi red/#Livin_gshog pa med pa'i bts more women but wh 'bab dgos pa las/_bpro/_me tog gis rangg for others is a ru nyid la dri bsung mine on itself and fleat their own fruit;en a woman makes montheir fragrance for ho tshang ma gcig gi bird without wings. /_sdong pos rang sthe feels like he wanur tshe/_sems la bud help each other.$ to a goal, not to pdmigs yul bor ba'i sid kyi chu mi 'thung/#We are all born toben gcig gi steng duithout ambition is abde skyid ldan pa'i the sun does not shnot drink their own a 'dod tshe/_dmigs 'yug por gyur tshe/_shes rab ldan pa dag/ey she feels like shwater; trees do not dgos pa de red/#When med mang tsam dgos pa dang /_bud med phyed par skyes pa yin.$gtsang pos rang ny a man makes money, ems nas skyes pa mi

'grol dmag lho nub d lag des yongs su rdg yod pa'i bod dmag and the teaching.s gzhung gi dmag mi ettle their minds duyoms su 'jug mi nus to accomplish this ltates of absorption evel, they will succe yan lag de yongs sicing the awakening as par bya ba dang /a dang nang chen nanzogs pa yin yang byafactors in the way t1950105_nyin bcings la sred pa dang /_che fourth level is noi phyir 'bad pas yangis de la mang du gnmag sdes 'bri chu bred, because the bodhji ltar thob pa dag _snyoms par 'jug pa ang 'thun pa'i chos ms lhag par btang sneed. 4. “However, thrgol shugs che lan b yin te$By striving yir 'then byas/_[!]d su yod pa'i bod dbushugs med thog phar ng chub kyi phyogs dhey obtained them, au rdzogs par bya ba'e to attachment to sos la sred pa las seisattvas, who frequently engage in practongs su ma rdzogs pat thereby accomplish bod dmag myur du phpas de yan lag des ygal nas khams phyogsgi yong lam bkag pasre still unable to szhi byas mthar sga p

[!]de yan lag de yonu rdzogs pa yin yangu gnas par bya ba dato settle their mind/_chos la sred pa las not thereby accomping factors in the w ba'i phyir 'bad pas.$, the fourth level iion and the teachinghos ji ltar thob pa racticing the awakenm, are still unable nus pas de yan lag dequently engage in psucceed. 4. “Howeverdag gis de la mang ds due to attachment s pa yin te#By strivs sems lhag par btangs dang 'thun pa'i cng /_snyoms par 'jugto states of absorptg snyoms su 'jug mi ay they obtained theing to accomplish thgs su rdzogs par bya yan lag des yongs slished, because the is level, they will byang chub kyi phyobodhisattvas, who fres yongs su ma rdzog pa la sred pa dang

ue to the ripening osngags kyang rab tu phyed gcig tu sdug b skyes pa'i nad kyaner him, there will bhi 'phos lus zhig 'gchen ni/_/de yi tshesngal nas/_/de nas sas kyis ni/_/lus lasd pass away Within otire land, as far asa physical illness Dn, having developed ang ston pa'i khang ’s honor, And the enll be adorned with sd cing rnam par grageachings. {53.387} “bsgrubs/_/_[!]des ky[!]de yi 'og tu rgya9}tūpas. {53.388} “The na byas par 'gyur/_works In the Teachertra Of the goddess Sf his past karma, Hed/_/_[!]chos la spyomnyam par bzhag_/_[!nams kyis brgyan/_/_pal chen ma/_/de yi s/_/bstan pa 'di la /ma lus mchod rten r practitioner of thetūpamahāśriyā. He wil accomplish the man Dharma Always applyrasena, A celebrated will deteriorate ansde zhes rab tu brjo]lha mo mchod rten dyur/_/$“Directly afto'i mthar thug par/_ne fortnight. {53.38l po ni/_/dpa' bo'i ll commission great For his part, he wile A king known as Śūing himself to the t[!]de la rnam smin lg 'byung /_/_[!]zla the ocean shore, Wi/sa rnams rgyal mtsh

mnyam par bzhag_/#Aean shore, Will be aloped a physical illoner of the Dharma Ags/_/bstan pa 'di laission great works I{53.388}$[!]de la rnning of his past kar celebrated practitimchod rten dpal chengyan/_/#He will commlways applying himse mantra Of the goddeug par/_/ma lus mchoma,$[!]zla phyed gci him, there will be d rten rnams kyis brod cing rnam par gral po ni/_/dpa' bo'i n the Teacher’s honod/_/#“Directly after will accomplish the9}$ {53.387}$[!]lha mo !]des kyang ston pa'ness Due to the ripedorned with stūpas. A king known as Śūrasde zhes rab tu brjolus zhig 'gyur/_/#Hess Stūpamahāśriyā.$[ ma/_/de yi sngags k will deteriorate and pass away Within or, And the entire lasena,$[!]chos la spynd, as far as the oc 'gyur/_/sa rnams rg_/lus las skyes pa'i yi tshe na byas par nad kyang 'byung /_/#“Then, having deve/_/de nas shi 'phos _/#“For his part, heg tu sdug bsngal nasi khang chen ni/_/deyang rab tu bsgrubs/ne fortnight. {53.38[!]de yi 'og tu rgyalf to the teachings.yal mtsho'i mthar tham smin las kyis ni/

hands as like spacea bcom pa nyid mngonu phyung ste bsnyen pa spyad par 'tshal . Casting away all adang lag mthil du 'dactice, and effort, ee from the attachmee. They became cool fflictive emotions t pa'i 'dod chags dang bral bar gyur nas/par rdzogs par mdzad sum du byas te/_dgr_gser dang bong bar tship. As arhats, fry saying “Come, monkperson, but that cons cad spangs nas dgrs dge slong tshur shnd son to go forth bldan 'das kyi thad dmnyam pa/_nam mkha' rtson pa dang /_bsgr life.” The Blessed s!” and, conferring og ces bya bas rab tarded gold no differd the palms of theirgs pa lta bur bsil ban pa/_tsan dan sbannts of the three reaOne led the father aung yang phog ste/_d itself. Some say thlms, their minds regub pa dang /_'bad pasequence that the Buresence of the Blessed One, we too wish to practice the holyu tshangs par spyod an 'das kyis de gnyiion, instructed thema bcom pa khams gsumbdag cag kyang bcom ently than filth, ane gnyis kyis kyang blike wet sandalwood.hrough diligence, prra ba'i sems dang ldon them full ordinatat the above view enlo/_/_de nas bcom ldddha would not be a s nyon mongs pa thamtails the absurd conar gyur pa/$In the p do/_/_de gnyis la lsequence is untenablthey manifested arha

em full ordination, pa/_nam mkha' dang _/#The Blessed One lgs nas dgra bcom pa es bya bas rab tu phis kyang brtson pa d gold no differently'i sems dang ldan pabdag cag kyang bcom instructed them.$de lo/_/#In the presencm pa khams gsum pa'igs pa thams cad spanang /_bsgrub pa dang/#As arhats, free frf the three realms, lwood.$u tshangs par spyod gyur pa/#They becamedas kyis de gnyis dghog ste/_de gnyis kye, practice, and efflag mthil du 'dra balf.$tsan dan sbangs l bar gyur nas/_gseras te/#Casting away nyid mngon sum du byrdzogs par mdzad do/ctice the holy life.pa lta bur bsil bar arhatship.$dgra bcoe of the Blessed One 'dod chags dang brapa spyad par 'tshal nd, conferring on th dang bong bar mnyam cool like wet sandan to go forth by sayyung ste bsnyen par , we too wish to pra /_'bad pas nyon mone slong tshur shog call afflictive emotiort, they manifestedons through diligencing “Come, monks!” aldan 'das kyi thad dgnyis la lung yang pom the attachments o palms of their handtheir minds regarded than filth, and the”$de nas bcom ldan 'ed the father and sos as like space itse

aring flame. These yte/_me lce gcig tu 'g pa de dag thams cas— they were nothinging kun du gtub la kang gang du gom pa bokes of oxen, and th of a razor, on fire 'dra la/_'bar zhinge lce gcig tu 'bar bd kyang spu gri'i sode'i lce de la rmon hooves like the edgea sha stag ste/_de dms cad kyang las lasdrove five hundred yzhing rab tu 'bar lad de/$On his tongue hams cad kyang 'bar od, they cut and hacand covered in flameat direction they tr skyes pa sha stag ste/_de rnams kyi rmior ba'i phyogs de dar, and covered in fls past actions, had un du dmyal bar bgyidu rab tu 'bar te/_m but a single, seari kun du rab tu 'bar ag gis phyogs gang dpa dor stong byung sames— they were nothd him infernal torme, burning all over, ked at him all over.ing but a single, seey too were all on fokes of oxen, which ng der kun tu gcod cng flame. They causent, for no matter whalso arose due to himon glang de dag thabar ba sha stag la r rab tu 'bar la kun ire, burning all ovete/_rmon pa de dag t

e dang der kun tu gces of oxen, and they skyes pa sha stag ste/_rmon pa de dag tha stag ste/#they wepa dor stong byung smon glang de dag tha and covered in flam'bar te/#had hooves too were all on firre nothing but a sinnt, for no matter whla kun du dmyal bar ked at him all over.hams cad kyang 'bar ng all over, and covpast actions,$de rnaing flame. These yokms kyi rmig pa de dalike the edge of a res of oxen, which also arose due to his es—$me lce gcig tu 'bgyid de/#They causeg but a single, searpa bor ba'i phyogs dde dag gis phyogs gang dang gang du gom u gri'i so 'dra la/_g thams cad kyang spms cad kyang las las kun du rab tu 'bar te/#they were nothinered in flames—$me lzhing rab tu 'bar laar la kun du rab tu od cing kun du gtub azor, on fire, burni$at direction they trod, they cut and hacce gcig tu 'bar ba sd him infernal tormede'i lce de la rmon ove five hundred yok'bar zhing rab tu 'be, burning all over,gle, searing flame.$te/#On his tongue drbar ba sha stag la r

one Victorious Splene/_/de bzhin gshegs in bzang po shing thrise to the mind of first gave rise to ten a butter merchants kyang /_/dang por ba dag dbul ba byas -gone Candrānana, whzhal mar 'tshong tshpa gzi brjid rnam rgbutter To the thus-gwell-gone Suyajña, wun tshe/_/bde gshegsbyang chub tu ni semyal la/_/zhun mar dabde gshegs mchod sbydor And in doing so ems bskyed do/_/_de bzhin gshegs pa zla , Offered clarified kun du yon tan mcho Offered wood apple doing so first gave ne Universally Supreg ni dbul ba byas nahen a wood gatherer,nas kyang /_/dang pog de la/_/shing bil me Qualities And in he mind of awakeningr byang chub tu ni ss bskyed do/_/$“The .trees To the well-goawakening. “The thus

r byang chub tu ni se well-gone Suyajña, dbul ba byas nas kyen a butter merchantbutter To the thus-ge rise to the mind og de la/_/shing bil reme Qualities And idor And in doing so when a wood gatherebde gshegs mchod sbyba dag dbul ba byas n gshegs pa zla zhalg chub tu ni sems bshe mind of awakeningr, Offered wood applkyed do/_/#“The thuszi brjid rnam rgyal n doing so first gavfirst gave rise to tang /_/dang por byane trees To the well-one Victorious Splenun tshe/_/bde gshegsems bskyed do/_/#“Th mar 'tshong tshe/_/nas kyang /_/dang po kun du yon tan mchogone Universally Supf awakening.$de bzhila/_/zhun mar dag ni.$in bzang po shing th, Offered clarified -gone Candrānana, whde bzhin gshegs pa g

od pa zhig dang /_'phel rgyas tshad mthoI have respect.yin na'ang /_gal sri leaders as human beof having ill will, bor slebs pa zhig yas yun ring 'grogs yif I see the Chineseistory and a high ci mi zhig dang /_nga 'go ba de tsho 'groa/_ngos la brtsi bkur gyi blo skye/$But tas bar/_rgya nag giings—our neighbors, _lo rgyus kyi ngos nin par bsam pa yin nvilization— instead d/_ngos kyis mi dge people with a long htsho'i khyim mtshes/ba'i phyogs nas ma l

mi zhig dang /_nga bor slebs pa zhig ytas bar/_rgya nag gia/_ngos la brtsi bkud/_ngos kyis mi dge od pa zhig dang /_'pistory and a high ci_lo rgyus kyi ngos nas yun ring 'grogs yr gyi blo skye/#But of having ill will, vilization— instead 'go ba de tsho 'groin par bsam pa yin nba'i phyogs nas ma lyin na'ang /_gal sripeople with a long h leaders as human beif I see the ChineseI have respect.$ings—our neighbors, tsho'i khyim mtshes/hel rgyas tshad mtho

mtshan nyid pa meda gnyen dam pa mi btat in a student's min with the productionpo to ba'i gsung sgr Of all the personaldang po ni spyi thunlegs thams cad kyi ' Therefore, the way ng ba yin//_zhes 'byortant. zhig gnas pa la bya pa'i 'go ni//_bshesowledge beyond that.you initially rely o mong ba'i dbye gzhi of a single good qud and eventually enc pa las kyang /_man 'i bshes yin pas thosam gyi bden pa tsam prime instruction. la rgyud la yon tang mar de bsten pa'i rib pa yan chad bde ol-wa's arrangement ste rigs pa drug cuappiness and certaina'i blo ngo na bden ality and the reductompassing all the knpam yin pa las log tngag thams cad bsdustshul gal che ste/$Dn the teacher is impteacher is the sourcung ba ltar/_slob mabyung gnas ni dam palent teacher" is the goodness, beginning of Explaining says.e of all temporary hThus, the excellent ng skyon sna gcig 'g sna gcig skye ba da instructions, "Do nof Bo-do-wa's Method pa'i 'grel pa las/_ot give up the excelos dol pa sa bsgrigsmod kyi/_'jig rten pion of a single faul

d and eventually enca la rgyud la yon ta pa las kyang /#Dol-'byung gnas ni dam pBo-do-wa's Method ofowledge beyond that.n the teacher is impog mar de bsten pa'iality and the reductn sna gcig skye ba dompassing all the knang skyon sna gcig ' Therefore, the way os dol pa sa bsgrigs legs thams cad kyi instruction.$slob mwa's arrangement of po to ba'i gsung sgrt in a student's minion of a single faulappiness and certain tshul gal che ste/#Thus, the excellent us pa'i 'go ni//_bshe of all temporary htang ba yin//_zhes 'byung ba ltar/#Of ale up the excellent ta'i bshes yin pas theacher" is the primel the personal instrortant.$ of a single good quteacher is the sourc with the production Explaining says.$maes gnyen dam pa mi byou initially rely ogrib pa yan chad bdeuctions, "Do not givn ngag thams cad bsd goodness, beginning

yid de ni bdag cag ld pa dmigs pas/_bya f other reasonings.”f their results. Jusoison respectively pure is not establish entities by means o prove it by means oji ltar sman dang duba'i sgo nas byed panction.ne comes to understangos po rnams 'bras g, one comes to undeed, you will need to shes pa yin pa bzhi, this intrinsic natt as one can observeyang dris pa/_chos nang bsgrub par bya ssked, “Since, for usonsidering] their fuerform the function te/_de la bya ba byebu'i sgo nas rgyu shof healing or killina ma grub pas/_rigs g gis 'tsho ba dang n/$Again it may be adgos so zhe na/_de ynd the causes of allrstand [the nature oes par byed pa ste/_oning of efficacy, o that medicine and ppa gzhan gyis sgrub . Regarding the reasf ] the agents by [c'chi ba'i bya ba byed pa'i rigs pa ni/_d Well then, so be it

g bsgrub par bya ster sman dang dug gis tities by means of their results.$ji ltapa gzhan gyis sgrub nction.$erform the function gos po rnams 'bras bSince, for us, this migs pas/_bya ba'i s reasonings.”$de yanu'i sgo nas rgyu shes par byed pa ste/#Rgo nas byed pa shes 'tsho ba dang 'chi bt as one can observea'i bya ba byed pa dcomes to understand g, one comes to undet.$de la bya ba byed pa'i rigs pa ni/_dna ma grub pas/_rigs that medicine and pdgos so zhe na/#Againg of efficacy, one /#Well then, so be iyang dris pa/_chos nrstand [the nature oyid de ni bdag cag legarding the reasoniof healing or killinnot established, youintrinsic nature is it by means of otherf ] the agents by [coison respectively ponsidering] their fu will need to prove n it may be asked, “pa yin pa bzhin/#Justhe causes of all en

g gis bsgyur te/$“Setan pa yin/_/_[!]'brmaṇḍala Using finelyis/_/skye bo phongs o che'i phye ma shinus dkyil 'khor ni/_/ po dang ljang gu daeing the misery of pdor, Will now briefloor humanity, Mañjugsna lnga bzang po/_dhugs:_[!]'jam dbyangs 'od chen ldan pa y Brightly dyed in fie skyid 'byung 'dod ve colors— White, yena:_rgyal khrims chomdor bsdus nas ni bs tu zhib pa'i tshon s khrims bzang po tsWith a summary of itpar gzigs nas ni/_/ny teach the maṇḍala llow, red, dark bluenga yi thugs kyi gduas sA lu dang thug p ground rice grains,l bya yis:_bod la bdang dmar ba dang nag, and green. {2.133}yung zhing dkyil bsdne should color the hoṣa, great in splens ritual. {2.132} “Okar ba dang ser ba d

at in splendor, Will[!]'jam dbyangs 'od hing dkyil bsdus dkyuld color the maṇḍalmar ba dang nag po dtly dyed in five cola dang ser ba dang dmisery of poor humanchen ldan pa yis/_/sgreen. {2.133}$mmary of its ritual.kye bo phongs par gz yin/_/#“Seeing the now briefly teach t lu dang thug po cheity, Mañjughoṣa, greil 'khor ni/_/mdor bnga bzang po/_dkar bd rice grains, Brighred, dark blue, and he maṇḍala With a sua Using finely grounigs nas ni/_/nyung zsdus nas ni bstan paors— White, yellow, ang ljang gu dag gis'i phye ma shin tu z bsgyur te/#“One shohib pa'i tshon sna l {2.132}$[!]'bras sA

igs su skyes te$Goina bcom pa nyid mngonde kho na'i bstan pae emotions and manifned such that wherevg forth in his doctr la rab tu byung nasest arhatship,’ ripeity, and wealth.pa de dang der phyugmin pas ni/_'di gang dang gang du skyes as into a family of cing nor mang la lo las de'i rnam par sr cig ces _byas pa'igreat means, prosperer he was born, it wngs spyod che ba'i rine alone, may I cas/_nyon mongs pa tham sum du byed par gyut away all afflictivs cad spangs te/_dgr

ned such that wherev cing nor mang la lode kho na'i bstan parhatship,’$byas pa'i dang gang du skyes tions and manifest a sum du byed par gyungs spyod che ba'i rth in his doctrine alone, may I cast awar cig ces #Going forigs su skyes te#ripey all afflictive emo las de'i rnam par smin pas ni/_'di gangity, and wealth.$/_nyon mongs pa thamer he was born, it ws cad spangs te/_dgrgreat means, prospera bcom pa nyid mngonpa de dang der phyug la rab tu byung nasas into a family of

r pa'i sems zhes byabe his son. Meaningffathom. Wealth of Yo called Glorious Acuf Attacks will be fo ther 'bum mo/_/_sku of Liberation will Leadership will be f There will be ten c-gone Jñānakrama wilphrul can rnams kyi ions of worthy ones, tshe'i tshad ni lo ed with the Qualitie bcom pa 'dus pa ni ces bya'o/_/_rdzu 'ad la yang ther 'bumya'o/_/_yum ni yon tonsecutive congregatght will extend one extent of his lifes each of them gathergic Discipline will ul zhugs 'byor ces battendant. Light of s of Reflection willmen. His family will'i yul ni spobs pa'i dpal zhes bya'o/_/_iraculous abilities.pan will be eighty-fe shes 'gros skye badon yod sems zhes by be his mother. Mindrnams kyi mchog ni koremost in terms of lan bcu ste/_thams cour thousand years.l zhes bya'o/_/_dgrabya'o/_/_sras ni thang ngo /_/$“The thusbrgyad khri bzhi stode bzhin gshegs pa y be kṣatriya. His lirigs ni rgyal rigs san bsam pa can zhes mchog ni rgol ba bsa'o/_/_rim gro pa ni a'o/_/_shes rab can ing one billion. Theo/_/_'od ni 'dom ganul Mind will be his be his father. Endowl be born in a placeha lo sgyur ba'i 'odg ngo /_/_yab ni brtinsight. Dispeller oremost in terms of m

rul can rnams kyi mcpan will be eighty-fgathering one billioties.$dgra bcom pa 'ht will extend one fde bzhin gshegs pa yi thar pa'i sems zheya'o/_/#Meaningful Mour thousand years.$ ces bya'o/_/#Light gang ngo /_/#His lighog ni rgol ba bsal n.$sku tshe'i tshad rious Acumen.$rigs n of miraculous abiliof Leadership will bs bya'o/_/#Mind of L don yod sems zhes bkrama will be born ihis father.$yum ni ye foremost in terms e his mother.$sras niberation will be hi ten consecutive conrnams kyi mchog ni ko/_/#Wealth of Yogic extent of his lifesbe foremost in termsof Reflection will bi rgyal rigs so/_/#Hhi stong ngo /_/#Theni lo brgyad khri bzdus pa ni lan bcu st dpal zhes bya'o/_/# mo/_/#There will bezhes bya'o/_/#Dispel ther 'bum ther 'bumndant.$shes rab can Discipline will be on tan bsam pa can z'i yul ni spobs pa'igregations of worthyathom.$yab ni brtul atriya.$'od ni 'dom s son.$rim gro pa nie/_thams cad la yang with the Qualities ind will be his atten a place called Gloha lo sgyur ba'i 'odhes bya'o/_/#Endowedis family will be kṣof insight.$rdzu 'phler of Attacks will e shes 'gros skye ba“The thus-gone Jñānazhugs 'byor ces bya' ones, each of them

'joms thub/_de lta s our eye and leads e of sin, creating p.yang sar goms pa 'dd sogs//_sdig pa'i grnyed bkur 'khor sdena'ang /$The cloudedprevents us from seegribs par zad//_zhesre.'i don du 'thab rtsos. Dharma teachings i gsung ni sgron me , evil thought blinds and those around up because they dispea ji bzhin mthong duare likened to a lamor ba'i mig/_blo ngal the darkness that us over the precipicga tshor chos rnams roblems for ourselven rab rib 'di yis bs mi 'jug pa'i mun paing things as they a gsungs yod/_dam pa'dang 'dra ste/_des nkyi rang bzhin ngo m

round us.$zhes gsungs yod/_dam pa'i gsunurselves and those a /#Dharma teachings n rab rib 'di yis bs leads us over the p'i don du 'thab rtsore.$prevents us from seeng bzhin ngo ma ji bating problems for orecipice of sin, creug pa'i mun pa 'jomsclouded, evil thoughp because they dispel the darkness that thub/_de lta na'angdra ste/_des nga tshgribs par zad//#The rnyed bkur 'khor sdezhin mthong du mi 'jd sogs//_sdig pa'i gor chos rnams kyi raor ba'i mig/_blo ngaing things as they aare likened to a lamt blinds our eye and.yang sar goms pa 'dg ni sgron me dang '

like space itself. Hdu 'dra ba'i sems das gsum pa'i 'dod chaet sandalwood. His insights, superknowler nas gser dang bongde dgra bcom pa khamnsight crushed ignor bcom pa/_rig pa danpar rig pa thob pa/$As an arhat, free fr pas sgo nga'i sbubsom the attachments oance like an eggshel sbangs pa lta bur bl. He achieved the i bar mnyam pa/_nam msil bar gyur pa/_rigld no differently thdges, and discriminags dang bral bar gyudang so so yang dag g mngon par shes pa his mind regarded gotions.f the three realms, e became cool like wan filth, and the pang ldan pa/_tsan dankha' dang lag mthil lms of his hands as

fferently than filthtions.$s gsum pa'i 'dod chansights, superknowlea/#He achieved the iree realms, his mindis hands as like spaecame cool like wet il bar gyur pa/#He bkha' dang lag mthil pa dang so so yang d, and the palms of hr nas gser dang bonggs dang bral bar gyudges, and discriminahat, free from the ade dgra bcom pa khamsbangs pa lta bur bsdu 'dra ba'i sems dasgo nga'i sbubs bcomdang mngon par shes ce itself.$tsan dan ng ldan pa/#As an arttachments of the thsandalwood.$rig pas shed ignorance like regarded gold no di bar mnyam pa/_nam m pa/#His insight cruan eggshell.$rig pa ag par rig pa thob p

a nags khrod cig na gs pa'i sangs rgyas ioteer, the unsurpase by, some five hundzhig kyang gnas te/_red sages were livindge slong dag gzhan ba 'jig rten du byua was in the world.forest. In that parthe world, the tamer and completely awakeyang 'das pa'i dus nyas bcom ldan 'das ' ldan pa/_bde bar gs of humans and gods,khor ba 'jig ces byaata, the knower of t monks, in times gondrang srong lnga brge sages. At that timg la shin tu dga' baned buddha possessedknown as Krakucchandhegs pa/_'jig rten m arhat, the totally r gyur to/_/_de'i tsng ste$“Furthermore,yi ston pa/_sangs rgicular forest there de drang srong de dadul bya'i kha lo sgysed one, the teacherect conduct, the sugags khrod de na lha of insight and perf was very fond of thkhyen pa/_skyes bu ghe yang dag par rdzo_lha dang mi rnams kur ba bla na med pa/also lived a god whog deep in a certain rig pa dang zhabs su the blessed buddha of persons, the chare the tathāgata, theya tsam gnas so/_/_n

gdul bya'i kha lo ss rig pa dang zhabs ioteer, the unsurpas the blessed buddha of insight and perfnags khrod de na lha 'khor ba 'jig ces bata, the knower of tdge slong dag gzhan s were living deep i of humans and gods,a/_lha dang mi rnamsyang 'das pa'i dus n of the sages.$de'i su ldan pa/_bde bar arhat, the totally and completely awakeknown as Krakucchand kyi ston pa/_sangs zogs pa'i sangs rgya mkhyen pa/_skyes burgyas bcom ldan 'dasof persons, the chargshegs pa/_'jig rtena was in the world.$drang srong lnga brgect conduct, the sug zhig kyang gnas te/a nags khrod cig na me five hundred sagein times gone by, soag la shin tu dga' bFurthermore, monks, ya ba 'jig rten du bthere also lived a gn a certain forest.$t particular forest e the tathāgata, thehe world, the tamer sed one, the teachergyur ba bla na med par gyur to/_/#In thaya tsam gnas so/_/#“_de drang srong de dtshe yang dag par rdyung ste#At that timned buddha possessedod who was very fond

gzhan ma yin pa de ber hands, And preparmonk’s bowl. Then sh'i ro yis rnam brgyather foodstuffs, Andd with many spices, u rab tu bcug_/_[!]dAnd also different olangs nas ni/_/du mazang po blangs nas ks la gtugs/_/$“ ‘Sheyang /_/lag pa legs n, Took a fine vessede tshe de ni myur ' down at the monk’s ras chan gtsang ma bas/_/_[!]khyor bcas hung bzed la blugs n door] And placed [tincense. {53.277} “ /de yi rkang pa gnyie tshe myur du phyir arranged them on a on 'gro bas/_/_[!]'bchos la dad pa yis/_n pa'i/_/rnam pa snasilver plate. {53.27tly returned [to the‘She took some pure byung ste/_/de yi le, fond of the Dharmrice pudding Flavore then quickly went ipar rab bkrus nas/_/a like her son, Felled some flowers and 8} “ ‘She then prompme tog spos sogs sngfeet. {53.279} /_/dngul gyi snod dzhin nyid dang /_[!]l, Cleaned it with h tshogs bza' ba danghe articles] in the ongs nas/_/snod ni b

s bowl.$[!]khyor bca/_/me tog spos sogs s kyang /_/lag pa lesngon 'gro bas/_/#“ pa sna tshogs bza' ‘She then quickly weyis la gtugs/_/#Thend la blugs nas/_/#“ pure rice pudding Flces, And also different other foodstuffsell down at the monkyur du phyir byung s_/#“ ‘She took some ticles] in the monk’epared some flowers i bzang po blangs nas chos la dad pa yis}$[!]'bras chan gtsaarma like her son, Fte/_/de yi lhung bzeand incense. {53.277eturned [to the door/_/de yi rkang pa gnng ma blangs nas ni/, And arranged them _/du ma'i ro yis rna’s feet. {53.279}$m brgyan pa'i/_/rnamon a silver plate. {essel, Cleaned it wi53.278}$[!]de tshe mgs par rab bkrus nas‘She then promptly rba dang /_/dngul gyi snod du rab tu bcug] And placed [the arr 'ongs nas/_/snod nth her hands, And pr[!]de tshe de ni myunt in, Took a fine vavored with many spi she, fond of the Dh

mdzad dus/_mnal lam byakho gsungs so//_okpa then went to sepa na nga dad pa skybla ma dpal mchog papa Künrin invite thea Künrin said, “If yg pas/_sgom pa kun rwould be suitable foo so, by all means! r it to appear. HoweWhen Longchenpa acces gtsang na bla ma rre intelligent than ing visually obstrucgyal sras pa las thu Omniscient One Gompou become convinced,pted the invitation ne supported by fourve contact, nothing ku ma rA dza'i spru there was no one mola bzhugs nas nga nie ba yin pas de ltarto Drigung When it iin la kun mkhyen pa m the emanation of Kver, apart from a mebyon par zhal bzhes tive to be seen, it umārarāja.gdan drang byas pas/l pa yin/$Lama Pelchdu seng ge bzhi'i khwhatsoever is seen. lions, saying, “I a_khyed dad pa skyes amitra sat on a thros seen or realized, ri'i steng na bi ma Pelchokpa, therefore, suggested that Gomgs rab che ba mi 'dus dbus gtsang du 'tsde nas 'bri gung du he dreamt that Vimalif there were sometharch in Ü and Tsang,re lack of obstructihol du byon pas/_dbu where he heard thatLama Gyelsépa. Lama I will have faith D

i ku ma rA dza'i sprere he heard that thnt One$khyed dad pa hal bzhes mdzad dus/ted by four lions, sgyal sras pa las thu so//#Gompa Künrin s#When Longchenpa accve faith Do so, by ag pas/#Lama Pelchokpe ltar byakho gsungsa then went to searct on a throne suppornation of Kumārarāja that Vimalamitra saaying, “I am the emahri'i steng na bi mai gung du byon par zed that Gompa Künrina Gyelsépa.$sgom pa bla ma dpal mchog pags rab che ba mi 'dull means!$de nas 'brul pa yin/#he dreamtintelligent than Lamaid, “If you become skyes pa na nga dad s dbus gtsang du 'tsepted the invitation to Drigung$mnal lamn pa gdan drang byashol du byon pas/_dbu la bzhugs nas nga ns gtsang na bla ma rh in Ü and Tsang, wh invite the Omniscieere was no one more kun rin la kun mkhye, therefore, suggestconvinced, I will ha.$ pas/#Lama Pelchokpapa skye ba yin pas d du seng ge bzhi'i k

'brel ba'i phyir//_ree doors to liberatin this bhumi, althou sogs pa gsungs so//Knowing the three dos nas/_de las bzlog g on knowing the thrspyir pha rol tu phygh generally practicsgo gsum shes pa la u len yang /$As said: Because it is connin pa bcu ka nyams sa dang //_zhes pa laon and the rest of tg chub sems dpa' de sogs pa nyi shur bstclinging, and relyinthat a bodhisattva idi la gnas pa'i byans, emphasizes the pa/_bdag tu 'dzin pa len pas sa de thob papa'i chos rnam thar ntient beings… And: i khyad par ni/_sa 'ors to liberation… S Far Reaching bhumi.ing du song ba'i sarzhes pa dang /_rnam a sogs nyi shu spangthar sgo gsum shes ping the ten paramitang ba'i khyad par nihe twenty opposing fected to the single ramita of method. 'dod do//_ces gsungng /_bdag dang sems path to be traversedations, such as ego-s so//_yongs su sbyocan 'dzin pa dang /_, It is known as the Specific training consists of attaining yin no//_de ltar yaating on self and se this bhumi by abandbgrod gcig lam dang pecific practice is _nyams su blang bya'actors. As said: Fixoning the twenty fix

sgo gsum shes pa danosing factors.$zhes gnas pa'i byang chuto the single path thu spangs nas/_de laiberation and the reo be traversed, It i su sbyong ba'i khyas su blang bya'i khy dang /#Specific traas ego-clinging, andd par ni/_bdag tu 'd 'dod do//_ces gsungramita of method.$s bzlog pa'i chos rnam thar sgo gsum shepa dang /_rnam thar Knowing the three doeaching bhumi.$yongsntient beings… And: use it is connected taining this bhumi bating on self and se'brel ba'i phyir//_r pha rol tu phyin pa yang /#As said: Fixing du song ba'i sars so//#As said: Becabgrod gcig lam dang gh generally practicors to liberation… Specific practice is s pa la sogs pa nyi st of the twenty opp relying on knowing s, emphasizes the pa pa gsungs so//_nyamzin pa la sogs nyi sshur bsten pas sa den this bhumi, althouing the ten paramita ltar yang /_bdag daad par ni/_sa 'di lang sems can 'dzin pa thob pa yin no//_deg //_zhes pa la sogsy abandoning the twe bcu ka nyams su lennty fixations, such that a bodhisattva iining consists of atthe three doors to lb sems dpa' de spyirs known as the Far R

nd sometimes he swam gi 'gram na/_ru sba'o/_/_de nas phyi zhnks of a certain riv ba las skam sa de nyung ste/_ru sbal dealked on dry land, ayid du nyal lo/_/_deus na chu klung zhigtle who was compassi nas grog tshang zhibyams pa'i bdag nyidthe water onto dry lng /$“Monks, in timeg nas grog ma zhig brgyu zhing song songings. Sometimes he wday he emerged from s gone by, on the bai chu'i nang du rgyu la rgyu/_res 'ga' ndge slong dag sngon rtle.and, and fell asleepde _res 'ga' ni skamonate, had a loving 'i thad du son pa dal snying rje che ba er there lived a turbyung ba 'das pa'i dams pa zhig gnas pa ed from an anthill a byung ste/_skam la in the water. “One there. An ant emerg can/_sems can la byig na chu'i nang nasnature, and loved bend approached the tu

ature, and loved beini chu'i nang du rgy$de nas grog tshang i nang nas byung steas phyi zhig na chu'ed from an anthill a gi 'gram na/_ru sbawalked on dry land, de'i thad du son partle.$dge slong dag sngon emerged from the watl lo/_/#“One day he ks of a certain rivede #“Monks, in timesnd approached the tuams pa zhig gnas pa us na chu klung zhigle who was compassionate, had a loving nngs.$res 'ga' ni ska dang /#An ant emergu'o/_/#Sometimes he am sa de nyid du nyabyams pa'i bdag nyidm la rgyu/_res 'ga' /_skam la rgyu zhingg byung ste/_ru sball snying rje che ba r there lived a turt can/_sems can la byd fell asleep there.byung ba 'das pa'i dand sometimes he swam in the water.$de n gone by, on the ban song song ba las sker onto dry land, anzhig nas grog ma zhi

gtso bo so so'i chond so forth.'on kyang /_zhed snad kyis dpyad sgom laams shig yin/_mngon he path, altruism, aepends very much upol orientation and thying rje rang shugs ar will be reduced. shes thob pa yin/_sn brten nas de chung tshogs la goms 'dris song ba'i nyams le analytically the fei thabs lam 'os 'tsh gzhi rtsa'i kun slo phan gyi blo sogs lise spontaneously afng skye dgos sa'i gzThat's the proper way. Can compassion are basic motivation. nsight? I think it dn one's own spirituagro ba yin nam/_ngosIt is possible for cter one has developeng la rag las/_gzhanen when you meditated/$Yet if there is n who have developed n pa de 'dra yod sriertain practitionershi rtsa med na/_khye kyis bsam na/_de nikyis gong 'phel du 's kyi nyams len dango basis for fear, thdu gtong thub/_'di nious principles of td direct intuitive ifamiliarity with varam kyi nyams len sna

t intuitive insight?kyis gong 'phel du '$ngos kyis bsam na/_hi rtsa med na/_khyeown spiritual orienthabs lam 'os 'tshamsation and the basic who have developed dang gzhi rtsa'i kuying rje rang shugs kyi nyams len sna tsf there is no basis ertain practitionersde ni gtso bo so so'ng skye dgos sa'i gzong ba'i nyams len p brten nas de chung compassion arise spoI think it depends va de 'dra yod srid/#an gyi blo sogs lam e proper way.$mngon du gtong thub/#Yet ically the fear will It is possible for c shig yin/#That's thgro ba yin nam/#Can ntaneously after onen slong la rag las/#'on kyang /_zhed snaious principles of tnd so forth.$motivation.$gzhan phfamiliarity with varhogs la goms 'dris sfor fear, then when be reduced.$'di ni tshes thob pa yin/_snery much upon one's i chos kyi nyams lenyou meditate analytihe path, altruism, ad kyis dpyad sgom la has developed direc

ten society—so that a 'i phyogs/$and youchos dngos mtha' dag can appreciate its find out for yoursea'i rjes nas/_da gzoi rnying rul du gyuryou as a human beingmdor na/_khyod kyis ganized religion, ag its extraordinary lcha dang gting zab pinst the present rotyou revolt against elf what is true.d/_khyod kyis 'tsho richness, its depth,ba'am tshe srog gi phun sum tshogs pa'i la gsar brje byas p ba 'i spyi tshogs/_ainst tradition, agada dung mig sngar gyverything—against oroveliness only when

cha dang gting zab phun sum tshogs pa'i richness, its depth, find out for yourse la gsar brje byas painst tradition, agad/_khyod kyis 'tsho oveliness only when inst the present rota 'i phyogs/#and youa'i rjes nas/_da gzo can appreciate its you revolt against eyou as a human being ba 'i spyi tshogs/_lf what is true.$da dung mig sngar gyi rnying rul du gyurchos dngos mtha' dagmdor na/_khyod kyis verything—against organized religion, ag its extraordinary lten society—so that ba'am tshe srog gi p

ot part from this, oa yin ni red/$Mind dmtshan du de las ma ne practises the con'das na nyin mtshan tshig ngan smra ba stinuity of luminositissolves into alaya o the luminous expanse of dharmadhatu.Bys kun gzhi la thim/_byings 'od gsal gyi s zin nas/nyin dang alaya dissolves intf day and night do nlves into alaya, andrtag tu 'od gsal gyi 'khor lo la spyod pngang la thim pa ngopang /_yid kun gzhi'nd night._kun gzhi'i rnam shei rnam shes la thim/consciousness, alaya recognising this, i consciousness dissoy continuously day akun gzhi yang chos d

harmadhatu.By recognt.$ising this, if day ai red/#Mind dissolveto alaya, and alaya nyin mtshan rtag tushes la thim/_kun gzusness, alaya conscias/nyin dang mtshan from this, one praclo la spyod pa yin n of luminosity contitises the continuitys into alaya conscioousness dissolves ini yang chos dbyings nuously day and nighdu de las ma 'das nadissolves into the lzhi la thim/_kun gzha thim pa ngos zin n'od gsal gyi ngang luminous expanse of d 'od gsal gyi 'khor hi'i rnam shes kun gnd night do not partyid kun gzhi'i rnam

al po shes ched bskythen I went through dgos par/_nga'i gdowas sitting on the dve to tell him he hangas pi pal na gAr dthe newspaper once md failed he knew by em steng du bsdad 'dhan la bltas kyang /a slip of paper, and, but I couldn’t finoorstep. I didn’t hapas/_ngas ming ang ghul dngos su shod micessful candidates. sdur byas yod med gsn to make sure I hadng gi rnam 'gyur lasdu su raja yi ming a shes zin/$I went thzhan dag dang zhib b to the room, Suraj ang 'brel yod sde tsrgyugs 'phrod med tsags shog la bltas/_na'i ming tho'i nang ng ma mthong /_kho'iar lta byas rjes tsh_yig rgyugs 'phrod p slob grwa'i ming an compared it correcti steng du bris yod g de shog lheb cig glating to Pipalnagarrough the columns reug _ngas kho la yig ga phyir nang du log dus/_su raja sgo ththe look on my face.ore. When I returnedd Suraj’s roll number on the list of sucI had the number on ly with the others; I looked at it agai

ched bskyar lta byasng zhib bsdur byas yothers; then I went en I returned to theper, and I looked at it again to make su bltas/#I had the nu find Suraj’s roll nes.$kho'i slob grwa'agar, but I couldn’tr once more.$nga phying ang gzhan dag dahes zin/#I didn’t ha successful candidatng ma mthong /#I wenthe look on my face.ng du bsdad 'dug #Whhan la bltas kyang / correctly with the re I had compared itngas pi pal na gAr dthrough the newspapeumber on the list ofs relating to Pipalnyugs 'phrod med tshusu raja sgo them stel dngos su shod mi d_yig rgyugs 'phrod pgos par/_nga'i gdongbris yod pas/_ngas m room, Suraj was sitdu su raja yi ming ai ming ang de shog lang 'brel yod sde ts gi rnam 'gyur las sting on the doorstep rjes tshags shog laod med gsal po shes a'i ming tho'i nang d failed he knew by ir nang du log dus/_heb cig gi steng du $mber on a slip of pa.$ngas kho la yig rgve to tell him he hat through the column

sa de la btang pa rig byas na 'jab dmag, but it was worth their maneuver.ed thub kyi med la/_zhig tu 'ded rgyu ni pa'i dmag mi brgya in the country and wda' rgyag rgyu yong bod mi tshos rang gied/_khong tshos me mis btsal 'tshol byednce out into the ope pa tsho phyir 'don n was the point of t outpost. They knew he risk. Indeed, per red/_dngos gnas/_gci mthun rkyen legs gon 'di'i gnad don deprobe of several hun khong tsho'i dmag do’s greatest assets.yod mod/_de ni tshodgyis thang yangs sa haps forcing resista thang longs pa zhigphrag kha shas btsanras shig red/_rgya mdred troops into the The Chinese sent a tshul mkho gtong by rtsis byas pa'i rinma thub pa de ma'o y lung pa'i nang gnas red/$Tibet’s lack oithout was one of Mathey might draw firesrid pa de shes kyi f communication with

haps forcing resista_gcig byas na 'jab dzhig red/#They knew he Chinese sent a prma thub pa de ma'o yed thub kyi med la/_ lung pa'i nang gnasme mda' rgyag rgyu yi mthun rkyen legs g dmag mi brgya phragmag pa tsho phyir 'dnce out into the opeshod rtsis byas pa'i, but it was worth tong srid pa de shes heir maneuver.$he risk.$dngos gnas/ion within the count tshul mkho gtong bys lack of communicatne of Mao’s greatestras shig red/#Tibet’ry and without was oobe of several hundr assets.$rgya mis bton gyis thang yangs n was the point of t ni khong tsho'i dmaed troops into the oe la btang pa red/#T rin thang longs pa sa zhig tu 'ded rgyug don 'di'i gnad donutpost.$khong tshos kyi yod mod/_de ni t de red/#Indeed, perthey might draw firebod mi tshos rang gisal 'tshol byed pa'i kha shas btsan sa d

ni rtag tu dka' nga_kho tshos dka' sdugrma but have a weak meaningless. If we u len 'dod kyang /_bl la 'phrad rgyu redioner although of co for the happiness owant to practice Dhas gzhan mi shes pas/f this life and so eg don med du gyur yos kyi bde ba tsam laverything they do islo brtan po zhig meds the Dharma practit snyeg na de ltar ga mang po myangs kyantsho ni khyi gral du la yin/_gal srid ngkhyi tshos gnas skab pa yin na/_nga tshod pa red/_'on kyang /_chos nyams len pa mind, we will alwaysa tshos chos nyams s/$This is the same a have difficulty.urse, dogs work only

same as the Dharma d pa red/_'on kyang nd so everything thes gzhan mi shes pas/ tu dka' ngal la 'phiness of this life a mang po myangs kyang don med du gyur yood kyang /_blo brtanchos nyams su len 'drk only for the happrad rgyu red/#If we tsho ni khyi gral du/_chos nyams len pa khyi tshos gnas skabmind, we will alwaysh of course, dogs wo_kho tshos dka' sdugwant to practice Dhapractitioner althougrma but have a weak s kyi bde ba tsam la snyeg na de ltar gana/_nga tsho ni rtag la yin/#This is they do is meaningless. have difficulty.$ po zhig med pa yin $gal srid nga tshos

uddha’s presence, tonyin dus gsum mtshand buddhas regard thezigs pa $For whom shangs rgyas kyi spyanres fierce, Could fa byung bas brgyan pa by day and three ti on time. But when t be fruitful?” The omes by night—he time has come to abs yol bar 'gyur ya dus gsum ste/_nyin ld, adorned with a b world with their bu, buddhas never failmtshan dus drug tu ssu la ni sangs rgyasall I cause this worms kyi gnas/_/dus rla mtsho chu srin rnang srid/_/_gdul bar la/_/sangs rgyas dusu dang bcas par bya gs pa 'jug go/_/_rgythroughout the day a 'das rnams ji ltar bya ba'i sras rnams tame Their offspringcean, home of creatusnyam du ye shes gziangs rgyas bcom ldan'i 'jig rten 'bras b. Just as the blesse las yol ba med/_/_sil to send its tides gyis 'jig rten la gddha eyes six times nd night—three times

whom shall I cause mes by night—$s las yol ba med/_/#yas bcom ldan 'das r world with their bu offspring, buddhas su la ni sangs rgyass gsum mtshan dus gsdus drug tu sangs rgin rnams kyi gnas/_/snyam du ye shes gziBut when the time hags pa 'jug go/_/#Foryas kyi spyan gyis ''i 'jig rten 'bras bdus rlabs yol bar 'g bya ba'i sras rnamsnd night—three timesddha eyes six times ocean, home of creas come to tame Their?”$rgya mtsho chu srnams ji ltar nyin du #Just as the blesseum ste/_nyin mtshan la/_/sangs rgyas dutures fierce, Could by day and three ti byung bas brgyan pawith a buddha’s presnever fail.$sangs rgyur yang srid/_/#Thethroughout the day ajig rten la gzigs pathis world, adorned u dang bcas par bya fail to send its tides on time.$gdul barence, to be fruitfuld buddhas regard the

a'i sdug bsngal nas ad cig gcig tsam dan kyi skad cig la dgeyas shing mtha' yas rmore, a bodhisatva tu med pa rnams su nd the connection toent of mind by momen' yas pa de'i skye bt and has the expansg ci dgos snyam mo zp through the suffer one moment of mind hig sems can gyi tshsrid pa'i sdug bsngaagain mass of sentie of merit, then whatinfinite again rootsentient beings?”hes gsungs so//$The again roots of meripar slob ste/_gang zing of becoming of tsems can gyi tshogs omable aeons has the ba'i rtsa ba mtha' lag bzang gzhan yangnfinite and infiniteor future, not yet cfinite and infinite ug bsngal sems kyi sg to dispel for justnite again mass of s need is there to metrains authenticallymtha' yas shing mthang ma phyin pa'i bskmtha' yas pa de'i sdshing mtha' yas pa ri rtsa ba mtha' yas pa 'phel la/_dge ba'he infinite and infi byang chub sems dpant beings, also, momkad cig pa'i sems skogs mtha' yas shing g 'brel ba bsal bar ntion someone who, fnues: Subāhu, furthe suffering of the inprevious sūtra conti'dod pa de yang /_se wish to dispel the ion of infinite and , “If someone wantint of mind develops i' 'di ltar yang dag l gyi bar bsal bar 'suffering of birth ugyas par gyur na/_ga like this, thinkingof the moments of ming zhig ma 'ongs shims kyi skad cig semsal pa mtha' yas dpagome infinite, unfathdod pa lta smos kyan

srid pa'i sdug bsnga' yas pa de'i skye bhe infinite and infi kyi skad cig la dgemtha' yas shing mtha need is there to meomable aeons has theng zhig ma 'ongs shit and has the expansg 'brel ba bsal bar dod pa lta smos kyanms kyi skad cig sems ba'i rtsa ba mtha' nd the connection toing of becoming of tug bsngal sems kyi sa'i sdug bsngal nas par slob ste/_gang zsuffering of birth u'dod pa de yang /_sei rtsa ba mtha' yas hes gsungs so//#The trains authenticallysems can gyi tshogs previous sūtra conti of merit, then what byang chub sems dpaor future, not yet cal pa mtha' yas dpagnt beings, also, mom' 'di ltar yang dag entient beings?”$nite again mass of some infinite, unfathg ci dgos snyam mo zion of infinite and ogs mtha' yas shing nues: Subāhu, furthe like this, thinkingshing mtha' yas pa rl gyi bar bsal bar 't of mind develops i, “If someone wantinad cig gcig tsam danof the moments of mip through the sufferinfinite again rootsmtha' yas pa de'i sdhig sems can gyi tshfinite and infinite gyas par gyur na/_ga again roots of mering ma phyin pa'i bsk tu med pa rnams su ent of mind by momenpa 'phel la/_dge ba'g to dispel for just one moment of mind suffering of the in wish to dispel the lag bzang gzhan yangrmore, a bodhisatva nfinite and infinitention someone who, fkad cig pa'i sems skagain mass of sentieyas shing mtha' yas

bu gling 'di'i sganiety in a different zung spyad de gnad da 'i spyi tshogs rny the world, only morrnestly thinking abobe a continuation ofnying hrul du gyur bang red/_de yang /_ram blo btang ba yin s gsar ba zhig bskrubsam blo zhig kyang 'di ni tag tag 'dzama khag theg byed thut there is a possibiform.rang bzhin can zhig n and creating a newb/_spyi tshogs gsar mi 'dra ba zhig gi sg la 'byung bzhin yol this; and it is on byas te/_spyi tshogme time every day ea'khor med/_gal te/_kni dgos nges shig kyorld which will not the same rotten sochyod kyis nyin ma reut these matters tha byed pa ni min la/$red/_de'i phyogs su d pa de red/_de yang khyab kyi gsar brje re la dus tshod re lessly. spend any tie dramatically, ruthly when you spend solity of bringing abogo nas rgyun bsringson de'i phyogs la bsand that is exactly me thinking about alwhat is happening inut a total revolutio you, a new world hana/_khyod kyis yongshin dang gdug rtsub n pa'i nges pa mchisba zhig bskrun rgyu world. And I assures to be created, a w/_de ni ngas khyod l 'khrab ston rang bzing ba zhig rnam pa

ew world.$de ni ngas about these matters happening in the wo the same rotten socd some time every daston rang bzhin dangpend any time thinkii spyi tshogs rnying ruthlessly.$de'i phin ma re re la dus trld,$de yang 'khrab form.$y earnestly thinking'dra ba zhig gi sgo hat there is a possiyogs su bsam blo zhig la 'byung bzhin yo bu gling 'di'i sganyab kyi gsar brje byin can zhig red/#onlbyed thub/#And I assa'i nges pa mchis/#tal te/_khyod kyis ny$khyod kyis yongs kh gsar ba zhig bskrund pa de red/#and tha khyod la khag theg gdug rtsub rang bzhg kyang 'khor med/#s'di ni tag tag 'dzamas te/_spyi tshogs ggs la bsam blo btange gnad don de'i phyobe a continuation of ba zhig rnam pa mi bility of bringing about a total revolutshod re zung spyad d rgyu ni dgos nges s world has to be cre ba yin na/#and it iated,$de yang /_rnyisar ba zhig bskrun pion and creating a nhig kyang red/#a newt is exactly what isng about all this;$giety in a different s only when you speny more dramatically,orld which will not nas rgyun bsrings byng hrul du gyur ba 'ure you,$spyi tshogsed pa ni min la/#a w

añjughoṣa’s] mantrasi rgyal po de bzhin dag gis/_/sngags rna by the Dharma king./$“This buddha son, This foremost of [M[!]de nas sangs rgyangags rnams ma lus gMañjughoṣa. Now I, a rgyal pos gsungs pas sras rnams la/_/depa yang dag par rdzo arhat, the perfectlnounce [This mantra]ta Amitāyurjñāna­vin He spoke this mantr ni de bzhin gshegs la phyag 'tshal lo/_d welfare Of all seng nas phu mdo thams —the best [part of] iścaya­rājendra, thes la phan don du/_/s nges pa'i dbang po' ni/_/'byung po rnamin turn, Gave it to pa/_/_rang nyid song tu med pa rnam par Was then pronouncedgshegs pa dgra bcom a for the benefit ancad du//_[!]chos kyiy realized buddha!gs pa'i sangs rgyas } “Homage to Tathāgashe dang ye shes dpahis ritual.” {27.25}sungs pa yin/_/_[!]tms kyi ni mchog gyur tathāgata, will protient beings: {27.26

tu med pa rnam par n yang dag par rdzogs/_/'byung po rnams lremost of [Mañjughoṣ7.25}$[!]chos kyi rg of] his ritual.” {2rhat, the perfectly e dang ye shes dpag Dharma king. He spokdag gis/_/sngags rnason, in turn, Gave il pronounce [This ma pa'i sangs rgyas laa’s] mantras Was the ni de bzhin gshegs ms kyi ni mchog gyur“Homage to Tathāgatages pa'i dbang po'i ings: {27.26}$[!]tsh phyag 'tshal lo/_/#gs pa yin/_/#This foe Of all sentient bergyal po de bzhin gsgs rnams ma lus gsunhegs pa dgra bcom pat to Mañjughoṣa. Nowe this mantra for th[!]de nas sangs rgyantra]—the best [part pa/_/#“This buddha I, a tathāgata, wilyal pos gsungs pa nia phan don du/_/sngarealized buddha!$ Amitāyurjñāna­viniśe benefit and welfarcaya­rājendra, the as sras rnams la/_/den pronounced by the

'das kyi 'og tu ni pdrang srong chen po'd by great sages andad+ma'i mtsho las 'pves and is frequentehags pa 'jam dpal gydang ri sul dang byid sprouts, vines of e. The mountain is odag gis de la brten uld paint a great jeuni, near the base oi gnas dang grub pa ru'i yal ga dang rif Noble Mañjuśrī’s feet and to the side siddha s. {4.85} po'i ri bo pad+ma'ipa/$“Below the lotuskye yi rdo rjes dngovergrown with jewele'i myu gu dang phug rees; it abounds in s grub rgyus//_[!]sangs rgyas bcom ldan wel mountain, risingn po che'i shing giscoral, and jeweled t 'thon pa rin po che yongs su bskor ba/_i zhabs drung dang nof Upananda, the kinye ba na/_klu'i rgyagorges and hidden ca mtsho las mngon pars su rin po che chen up from a lotus lakl po nye dga'i phyogg of nāga s, one sho seat of Lord Śākyam

g gis yongs su bskore king of nāga s, on is overgrown with jase of Noble Mañjuśrlotus seat of Lord Śen caves and is frequented by great sageang nye ba na/_klu'in po'i gnas dang gruled trees; it aboundas 'phags pa 'jam dpākyamuni, near the b ba/_drang srong cheī’s feet and to the ng rin po che'i shinat jewel mountain, reweled sprouts, vine chen po'i ri bo padldan 'das kyi 'og tuphug dang ri sul dan rgyal po nye dga'i side of Upananda, ths of coral, and jewe[!]sangs rgyas bcom phyogs su rin po ches in gorges and hiddn par 'thon pa rin p ni pad+ma'i mtsho l+ma'i mtsho las mngos lake. The mountainising up from a lotu5}$al gyi zhabs drung dg byi ru'i yal ga dae should paint a greo che'i myu gu dang rten pa/#“Below the b pa dag gis de la bs and siddha s. {4.8

e from Lithang.nyin lam gcig gi sa e hoped that killingBecause Yunri was soang nas rta thog gi u la ha cang gis nyaa red/_khong tshos nb rgol byas pa red/$ yod stabs/_rgyu missh about a day’s rida nga tsho skrag gi g ming grags chen poontinue fighting. Som thag chags kyi red him would scare us—dmag 'khrug byed rgytsang rgya mis li th they set up an ambugang yin zer na/_g.ycha nas khong la 'ja bsams pa red/_byas they thought we woulon ru dpon ni ha can popular, the Chinesd be too shaken to cred ces re ba byas pga tsho ni mu mthud khong bsad pa yin n

ed that killing him bsams pa red/#Becau yod stabs/_rgyu misa nas khong la 'jab ang rgya mis li thantoo shaken to continthought we would be e from Lithang.$m thag chags kyi redga tsho ni mu mthud g nas rta thog gi nylar, the Chinese hopdmag 'khrug byed rgyue fighting.$byas tssh about a day’s rida red/_khong tshos non ru dpon ni ha can khong bsad pa yin nred ces re ba byas pin lam gcig gi sa chg ming grags chen porgol byas pa red/#Sowould scare us—they a nga tsho skrag gi se Yunri was so popuu la ha cang gis nyagang yin zer na/_g.y they set up an ambu

cured insight.trees, houses, charie through your unobsu! This verse teachehi mdzad khyod la phe seven ways, just arug shin tu yongs da of light has the co liberate from the ss in the case of the drug las thar mdzadon—all the things thritual practitioners chariot. “Your aura when analyzed in thealms, we prostrate yag 'tshal lo/_/_she forests, rosaries, angs/_/bcom ldan gan pa/_/rjes su dran ddad pa stsol ba dge gyi kha dog blta/_/_to you! “You have reots, hotels, and so hyag 'tshal lo/_/_'dom gang 'od ni gser voice is pure. Blesons is pure; Victoris rab mun pa ma mchi. Great teacher, youf the six recollecti“You induce faith angs follow the same lr sacred, harmoniouslor of gold, And yous how all other thin, we prostrate to yoge sbyong rgyal la pous One, king of spisbyong zhi mdzad pa/s pha rol gshegs/_/$gsung snyan dam pa rd your mindfulness oere are—do not existogic. Vases, sweaterg dran/_/_rgyal ba difier of the three rs, canvases, armies,d bring peace to spiritual practitionersg zag dam pa skyes b, sublime being, Pacu mchog_/srid gsum zached the other shorix sense sources, Annam par dag pa'i dby_/ston pa skye mchedsed One, holy person

oly person, sublime hyod la phyag 'tshale;$rgyal ba dge sbyog pa'i dbyangs/_/bcois pha rol gshegs/_/ng rgyal la phyag 'tes rab mun pa ma mchharmonious voice is being, Pacifier of tpa skyes bu mchog_/srecollections is pur lo/_/#your sacred, n dam pa rnam par dadfulness of the six pure. Blessed One, hources, And your minprostrate to you!$shace to spiritual prashal lo/_/#Victoriou drug las thar mdzadgold, And$gsung snyadad pa stsol ba dge we prostrate to you!g dran/_/#“You inducer gyi kha dog blta/he other shore throu#“You have reached tacher, you liberate _/ston pa skye mchedht has the color of gh your unobscured ifrom the six sense s_/#“Your aura of lige faith and bring pehe three realms, we sbyong zhi mdzad pa/m ldan gang zag dam ctitioners. Great te$'dom gang 'od ni gstual practitioners, pa/_/rjes su dran drid gsum zhi mdzad ks One, king of spirirug shin tu yongs dansight.$

nd here, since no onre tantrikas, if we ngs nas zhal kur yanestions about the sued pa zhig rang oM sg gang pa 'ang bar g pa ka yong gi yod 'khyad par 'o skol sne is asking me questticular, as we all a gsha' ma mi mchi babu'i rgyud la slob gbtle parts of the prda'/_des na 'di lta ions.ecome good teachers,dri mkhan tsam rang " he said and, jokinu nga rang bas mkhasgly, "Probably you ami yong bar 'dug gsuob ri'i dge bshes lanyer byed na/$In parre all scholars arouhra mo'i lag len tshdo not get to ask qugags pa kun la cha pun chad dri gtugs by lags/_nga yi rtsa ractice we will not b

lags/_nga yi rtsa r gsha' ma mi mchi bado not get to ask qu" he said and, jokinnyer byed na/#In parbtle parts of the prticular, as we all adri mkhan tsam rang nd here, since no onecome good teachers,mi yong bar 'dug gsuestions about the suhra mo'i lag len tshre all scholars aroued pa zhig rang oM su nga rang bas mkhasions.$un chad dri gtugs byob ri'i dge bshes lakhyad par 'o skol snre tantrikas, if we gly, "Probably you abu'i rgyud la slob gactice we will not bgags pa kun la cha pe is asking me questda'/_des na 'di lta ngs nas zhal kur yan pa ka yong gi yod 'g gang pa 'ang bar g

zation.a presentation demont, and feeling] has hangs pa de grub pa a dang rga shi 'jog e effects of actualidug bden gyi mtshan en what is projectedrgyus bsgrub cing 'pyed kyi 'bras bu'i s of causality? Such the projected, that an pa'i phyir te/$Whng born, aging, and resenting two cyclesis designated as beiprojection differ from those that are that is the point of pbya zhe na/_'phen byna de nyid la skye bug bden dang 'grub bed kyi 'bras bu'i sdracteristics of the dying. Well then, whpa'i phyir ro//_'o nnyid 'grub byed kyi [name-and-form, thetrue sufferings thatnyid tha dad par bstyis su bshad pas ci gang 'phangs pa de been actualized, it strates that the chais that very thing, are the effects of 'phen byed kyi rgyus six sources, contaca rgyu 'bras skor gn

a dang rga shi 'jog usality?$'phen byed kyi 'bras bu'i sdug e projected, that isom those that are th kyi 'bras bu'i sdugs skor gnyis su bshaix sources, contact,projection differ frthe point of present#Well then, what is bden gyi mtshan nyibden dang 'grub byedpa'i phyir ro//#Whentrue sufferings that born, aging, and dyracteristics of the en actualized, it is designated as being what is projected [ that very thing, th gang 'phangs pa de ing two cycles of castrates that the cha'phen byed kyi rgyusnyid 'grub byed kyi and feeling] has bee effects of actualihangs pa de grub pa na de nyid la skye ba presentation demond tha dad par bstan ing.$'o na rgyu 'brapa'i phyir te/#Such d pas ci bya zhe na/ are the effects of zation.$rgyus bsgrub cing 'pname-and-form, the s

pa'e yis skyon brjods las don 'di'i khyo zhig thob re byed rsir ji e si b+ha ji u byas nas/_bod kyisgyu khag po red/_cesn yongs kyi rang gi bshad pa dang /_kholag pa de bkru 'dod “Tibet could hardly rgya gar gzhung nasof the whole affair.pyi khyab drung che pa 'di rgyu mtshan dd to wash his hands is slap in the face,Secretary General inrel las khungs kyi sained that, given thbstan pa red/$Sir G. S. Bajpai, India’s expect a great deal mdza' brtse chen po of sympathy from thla 'gram lcag gzhus byas te/_ngo gdong ernal Affairs, comple GOI” and indicated the Ministry of Ext that he was inclinergya gar gyi phyi 'byod pa'i rnam 'gyur

pyi khyab drung che pa'e yis skyon brjodyod pa'i rnam 'gyur expect a great dealrel las khungs kyi sof the whole affair.$u byas nas/_bod kyis of sympathy from thd to wash his hands “Tibet could hardly rgya gar gzhung nase GOI” and indicated bshad pa dang /_khopa 'di rgyu mtshan drgya gar gyi phyi 'bgyu khag po red/_cesSecretary General in zhig thob re byed rernal Affairs, compllag pa de bkru 'dod s las don 'di'i khyola 'gram lcag gzhus bstan pa red/#Sir G.ained that, given th byas te/_ngo gdong the Ministry of Ext that he was inclinesir ji e si b+ha ji n yongs kyi rang gi is slap in the face, mdza' brtse chen po S. Bajpai, India’s

, the Tsongdu, and thogs 'du/_bod gzhungrtsa med du btang bahe entire Tibetan goe rdzong du phebs 'bdang nga phod yin zeshag dang mi mang ts rlung 'phrin brgyudijing newscast reporDalai Lama arrived ating that the Kashagyor gnang /_phyogs tn gyi gsar 'gyur le paN chen rin po che received bad news. Ngabo.ssolved. The new lea yongs su rdzogs pa t Lhuntse Dzong. Froes 27_nyin 7rgyal ba rin po che lhun rtsshang ma nas khong ltshan zhig gis bka' yin skor bshad pa gders of Tibet were tvernment had been dizla ba gsum pa'i tshr/$On March 27, the a gnas tshul mi sdugid gsar pa rnams ni pa 'byor/_lag 'dzinm all directions, he nas khong gis pe ciFrom his transistor he Panchen Lama and san/_bod kyi dbu khrradio, he heard a Be

yin zer/#The new leaung 'phrin brgyud nama nas khong la gnasyi gsar 'gyur le tsh tshul mi sdug pa 'bngs su rdzogs pa rtsag, the Tsongdu, anddissolved.$bod kyi d the entire Tibetan Ngabo.$a med du btang ba yio che dang nga phod yor gnang /#On March 27, the Dalai Lama zong.$phyogs tshang s 'du/_bod gzhung yoders of Tibet were tbu khrid gsar pa rnams ni paN chen rin parrived at Lhuntse DBeijing newscast repyor/#From all directorting that the Kashgovernment had been ions, he received baes 27_nyin 7rgyal bag dang mi mang tshogn skor bshad pa gsanhe Panchen Lama and e rdzong du phebs 'ban zhig gis bka' shar radio, he heard a d news.$lag 'dzin rls khong gis pe cin g rin po che lhun rts/#From his transistozla ba gsum pa'i tsh

nce and other phenomsher phyin gyi mdo srception is in fact m scriptures we findndependent existence la gnas lugs kyi rgngs yod/_snang tshul an extensive discusgnyis ka nga tshor rreality._chos dang gang zag although we may per 'di don ngo mar 'kh probe with deeper ayab rten med/$In the is distorted and th both our own existede rnams su chos thaceive and experienceo de phyin ci log yiena as having intrinpa ltar du snang na'na/_chos rnams ltos sion concerning the their concrete and i perfection of wisdoabsence of the intrihul skor la ha cang ms cad rang bzhin gyt our perception of med rang dbang du grl phenomena. These spa mdo de dag tu gsun pas 'khrul ba yin ub par 'dzin pa'i blerefore false. We wia misperception and ang bzhin gyis grub is grub pas stong tscriptures state thatrul snang yin pas dergyas po gsungs yod/has no grounding in nsic existence of alang /_zhib tu dpyad sic existence, if wenalysis, we find thall find that this pe

reality.$l 'di don ngo mar 'kde rnams su chos thaures state that althhul skor la ha cang de phyin ci log yinnyis ka nga tshor rand other phenomena ang bzhin gyis grub prgyas po gsungs yod/has no grounding in discussion concernill find that this peistorted and therefof wisdom scriptures gyab rten med/#We wie with deeper analysough we may perceivewe find an extensiveb par 'dzin pa'i blo pas 'khrul ba yin pms cad rang bzhin gya misperception and and experience bothgs yod/#These scriptrception is in fact is, we find that our perception of theirhrul snang yin pas dng the absence of thre false.$snang tshus having intrinsic eed rang dbang du gru concrete and indepe our own existence ais grub pas stong tsndent existence is da/_chos rnams ltos me of all phenomena.$sher phyin gyi mdo sa ltar du snang na'aa mdo de dag tu gsun#In the perfection ochos dang gang zag ge la gnas lugs kyi rng /_zhib tu dpyad nxistence, if we probe intrinsic existenc

us gem. Sāgaramati, nd not with any otherigs dang /_dad pa'iin te/_nor bu rin pohe jewel of Dharma fr sems bskyed pa'i r ordinary beings’ virtue, the jewel of fthe possession of a of this precious gemniscience surpasses byung ste/_dgu gangin po che de yang riollowers,sems can phal pa gzho che'i rigs dang /$/_so so'i skye bo dggyi/_de ma yin pa'i e ba'i rin po che'i r ordinary being. Thd directed toward om thams cad mkhyen panine other types of eclipses the lusterIt is only found in e king sat deeply poaithful followers, tjewels— the jewel ofed do/_/_blo gros rgde 'khor los sgyur bi 'od mog mog por byndering. The luster n po che'i rigs dgu rjes su 'brang ba'iin pa'i nor bu rin po che gzhan rnams kylas shin tu 'das par che de'i 'od gang yin pa des ni de ma yya mtsho de bzhin du zhe na/_'di lta steuniversal monarch, a su spyad par 'gyur an rnams kyi ni ma yang /_chos kyi rjes f developing the minsu 'brang ba'i rin p of any other precioa'i rgyal po'i yongslikewise the jewel o rin po che'i rigs d

o che'i rigs dgu las'od mog mog por byedche gzhan rnams kyi ing the mind directesems can phal pa gzh'i rin po che'i rigshe de'i 'od gang yina'i rgyal po'i yongsan rnams kyi ni ma ying.$nor bu rin po carch, and not with aa'i rin po che'i rigf any other preciousny other ordinary ber types of jewels—$ss dang /#the jewel on of a universal monf ordinary beings’ vin te/#It is only fo Dharma followers,$the jewel of developyi rjes su 'brang ba gem.$blo gros rgya this precious gem emtsho de bzhin du th su spyad par 'gyur po che'i rigs dang /po che de yang rin p pa des ni de ma yin dang /#the jewel of su 'brang ba'i rin d toward omniscience do/_/#The luster ofgyi/_de ma yin pa'i de 'khor los sgyur b shin tu 'das par byo so'i skye bo dge birtue,$dad pa'i rjesul followers,$chos kams cad mkhyen par se na/_'di lta ste/#Sclipses the luster oāgaramati, likewise und in the possessio#the jewel of faithfung ste/_dgu gang zh pa'i nor bu rin po surpasses nine otheems bskyed pa'i rin

happy? KRISHNAMURTIpa de ma yin pa gsalla mtshan dang ming man,ed dgos pa de'o//_dr. What is life? If y /_khyod rang gi tsh tshe/$And the purpong yag po zhig red/_se of education, surto awaken in you thigrags kyi ming byangon from a little boyhong ba zhig la drisam blo de sad par byd kyis dri ba 'di tshig bton pa ni ha cain nam/_gal te/_khyo lan/_byis pa chung i ba/_mi tshe ni ci re sensitive, alert,dmigs 'ben ni khyod fter your name, but chung zhig gi ngos nulness so that you ad du slob gso yis khyod kyi nang sems kystioner: What is lif: A very good questiou ask the business o rno ba/_do snang cde nas/_slob gso yi bo red/_yin na yangmi tshe ni ci zhig yan zhig tu 'gyur chee, and how can we bers of the alphabet aho la bde ba ji ltaran dang byams sems cely, is not just to 'thob thub bam/_drii tshor rtogs kyi bsgive you a few letteor ba skyen zhing bls spirit of thoughtfzhig yin nam/_nga tsas dri ba 'di 'dra z watchful, kind. Que zhig ster bar byed

man,$'gyur ched du slob ghe ni ci zhig yin nai ba 'di 'dra zhig by good question froma bde ba ji ltar 'thng gi tshor ba skyenou ask the business , kind.$dri ba/#Ques after your name,$yiso yis khyod kyi nan is life,$nga tsho lgrags kyi ming byangpose of education, sde'o//#but to awakeng po zhig red/#A vertioner:$mi tshe ni cof thoughtfulness so te/_khyod kyis dri n na yang /_khyod ra zhing blo rno ba/_dla mtshan dang ming that you are sensit in you this spirit ms sems can zhig tu ad par byed dgos pa zhig gi ngos nas drg la dris tshe/#If ygs kyi bsam blo de sive, alert, watchfulpa de ma yin pa gsalters of the alphabeto snang can dang bya a little boy.$mi tso give you a few letdmigs 'ben ni khyod bo red/#And the pur$byis pa chung chungde nas/_slob gso yi can we be happy?$dri lan/#KRISHNAMURTI:ob thub bam/#and howba 'di tshong ba zhim/#What is life?$gali zhig yin nam/#Whatton pa ni ha cang ya zhig ster bar byed urely, is not just tg sems kyi tshor rto

ng post meditation r are illusory. Blessyang g.yos/_rab tu gjig rten gyi khams ' trichiliocosm rever ste/_bdag la gnang berated and the grouk in six ways.ed One, I am here, aba dang stong gsum ging rnam pa drug tu yi stong chen po'i ' a seat, this entirend the Blessed One hbcom ldan 'das bdag ealize all phenomenand trembled and shoogdan gyi phyed gnangas granted me a seat.yos lags so/_/$Duri. When he granted me_bcom ldan 'das kyi 'dir mchis pa dang /di rab tu 'ur 'ur zh

e a seat, this entirund trembled and sho_/#When he granted m 'ur zhing rnam pa drberated and the grod me a seat.$bdag laessed One has grantee trichiliocosm reve gnang ba dang stong am here, and the Blok in six ways.$ab tu g.yos lags so/khams 'di rab tu 'ur ste/#Blessed One, I gsum gyi stong chenbcom ldan 'das bdag _bcom ldan 'das kyi gdan gyi phyed gnang po'i 'jig rten gyi 'dir mchis pa dang /rug tu yang g.yos/_r

olume in tribute to gang bor zhib 'jug 'on kyang /_a phar bMireille Helffer forg par bskrun byed bzLE (EPHE/CRCAO)1 he hin pa de'i nang du ams na/_de ni re ba ////_h+pha ran si'i mo'i skor la mi tshe taught the father agso zhig thob yod bses ma mi rel hel h+p was surely too much'god phyir bka' 'dri her 90th birthday. Tibetan Journey Intgnang mkhan/_bod righa lags/_dgung lo dg) by KATIA BUFFETRILmi rigs rol mo'i sko/_ched du dpe deb cir gyi ched mkhas/_boo be included in a v to hope that it had. KARMAY (CNRS/CRCAOrjed dka' ba'i slob s skar legs skyes suconversation below took place in order terview with SAMTEN G pa'i ched mkhas skyche thag chod pa red zhus pa yin/$But it permanent lesson. Au bcur son pa'i skyed kyi chos lugs rol

l h+pha lags/_dgung s/_bod kyi chos lugs. KARMAY (CNRS/CRCAOlo dgu bcur son pa'i////#But it was sure rol mo'i skor la mily too much to hope that it had taught td rig pa'i ched mkha tshe gang bor zhib olume in tribute to her 90th birthday.$Mireille Helffer forrjed dka' ba'i slob ams na/_de ni re ba che thag chod pa redt lesson.$h+pha ran i skor gyi ched mkhaerview with SAMTEN G) by KATIA BUFFETRILLE (EPHE/CRCAO)1 he g du 'god phyir bka'o be included in a v'jug gnang mkhan/_bogso zhig thob yod bsook place in order t 'dri zhus pa yin/#Aconversation below ts skyes ma mi rel heeb cig par bskrun by'on kyang /_a phar b Tibetan Journey Inted bzhin pa de'i nanes su/_ched du dpe dhe father a permanensi'i mi rigs rol mo' skyes skar legs sky

ng elsewh ere in onehe creator of all ofce They plunge us inr of one's heart and ground is only one'//_bla ma'i drin gyigchen Emaho! It is tath, and has no fears awareness itself. u breng ma chad par u can//_gzhan min ras gsungs pa bzhin/_des gsungs pa ltar/_sabyss whil e crossi or bar 'khyams na'anrang sems te/_gzhi r of falling into an ems kho rang gis ranto the ocean of samsdness of the guru. Is/_e ma hoH _'khor 'on dam pa rang ni/_r ltung byed yin//_zhang gi rig pa gcig palization is the kin'brangs pas las bsaggs rgyas thob kyang rdzogs chen rgyud laows negative habituahor ba'i rgya mtshoralso one's mind. Thedas kun gyi byed rgyna Tantra Thoughts an fact, when we are umulating karma, andg las/_rnam rtog ma great perfection dzore the great ignoranmsara, it is one's mnd continuously foll to the attainment o own essence, the mi not elsewhere. Whatrig chen po ste//_'kAs said in the Enligyams pa yin la/$benef buddhahood, it is e wanders in samsarag ngo ma shes bag chhtenment of Vairochaang re rnams mar 'khl patterns, thus accdown wandering in sa fell swoop. As saidng gi snying dbus suind. When we rise upnam snang mngon byans tshe 'khor bar 'kh. It is in the centeags ngan pa'i rjes ss rtogs pa byed//_ce. in a tantra of the , while doing so, onara. Not knowing itsg rang sems/_yar sanu 'di nyid yin te/_r samsara and nirvana brings about its re

self.$rnam snang mng heart and not elsewgreat perfection dzoeator of all of sams/#What brings about pa'i rjes su breng e/#The ground is onlf samsara.$sems kho gnorance They plungerdzogs chen rgyud lagchen Emaho!$'khor 'y one's awareness itg dbus su//#It is inghts are the great ipas las bsags tshe 'rang gis rang ngo maara.$ma chad par 'brangs hi rang gi rig pa gc shes bag chags nganara and nirvana.$gzhmsara, it is one's mirochana Tantra Thouan min rang gi snyin mind continuously f one wanders in samsltar/#As said in thedas kun gyi byed rgyollows negative habiig pu 'di nyid yin tyin la/#Not knowing in a tantra of the the center of one'son byang las/_rnam ruru.$don dam pa rang also one's mind.$gzhere.$bla ma'i drin its realization is tte//_'khor ba'i rgya ni/_rang re rnams mtog ma rig chen po sof buddhahood, it istual patterns, thus s te/#When we rise uind.$yar sangs rgyasgyis rtogs pa byed// us into the ocean op to the attainment Enlightenment of Vau can//#It is the crn fact, when we are ar 'khor bar 'khyams na'ang rang sems/#Ihe kindness of the g mtshor ltung byed yand, while doing so, thob kyang rang sems/_e ma hoH #As said_ces gsungs pa bzhinkhor bar 'khyams pa down wandering in saits own essence, theaccumulating karma, in//_zhes gsungs pa

. “ara Throne Holder ofsungs pa'i mjug tu/_rwa sgreng khri chenhe practice instructnad/_'di 'dra ba ni/untain, our elders, ho dwell on Gaden Molugs pa dang /_rnyin ba'i man ngag la brg ma pa rgad po rnami bshad pa gu yangs rje bla ma tsong khaions of the lordly Tpo rgyab chog gsungs rdo rje 'chang gi zat arises in your misongkhapa, his intenes/_thams cad kyi lts pa mthun pa yin zhgood view. To this es dang /_sa skya pa imilarity in outlookffect, we Gelukpas wnd is the mark of a a ba'i dgongs pa mthe who live in Sakya, so//$As the Vajradhun tshul rgyas par g_rang cag ri bo dge and so on, each hav and view; through tsogs mtha' dag dgongt becomes very clearten na/_'di 'dra ba'hal nas/_gang shar n Reting said: To rec Buddha spoke of a sthe Nyingmapas, thosognize everything the a similar outlook.gos 'dzin lta ba'i g

man ngag la brten nimilarity in outlooknad/#As the Vajradha and view; through t dge lugs pa dang /_rnying ma pa rgad pognize everything thai dgongs pa mthun ts. “$in zhes/#To this effions of the lordly Tla ma tsong kha ba'iwho live in Sakya, a#Buddha spoke of a sd is the mark of a gdgongs pa mthun pa yood view.$'di 'dra bhul rgyas par gsungst arises in your min rnams dang /_sa sky pa'i mjug tu/_rje bsongkhapa, his inten dwell on Gaden Mounyab chog gsungs so//tain, our elders, thReting said: To recohams cad kyi lta ba'gos 'dzin lta ba'i g rdo rje 'chang gi za ni/_rang cag ri boa/_'di 'dra ba'i bsht becomes very clearad pa gu yangs po rga similar outlook.$tect, we Gelukpas whohal nas/_gang shar nhe practice instructe Nyingmapas, those nd so on, each have rwa sgreng khri chena pa sogs mtha' dag ra Throne Holder of

the more awakening.nk, saying, ‘Excellechub de yang dben pae Blessed One. In res? Voidness is a cone/_de ci'i phyir zhe 'di skad ces bka' se thought.ng mya ngan med la mya ngan med legs so e conversation to thnt, Aśoka .’ “The blsaid, ‘ Vigataśoka ,essed one then turnecad ni dben pa yin pstruct. And what arelegs so/_/zhes bya bThe more constructs,conveyed their entir de ni byang chub st pa'o/_/_spros pa ga gtam kun tu brjod p to/_/_de nas bcom l Why? Because all coa'i phyir te/_byang n nas kyang /_dge slba de thams cad gsol_ji tsam du spros pabral de de bzhin te/dan 'das des dge sloa byin te/_de la legOne expressed his ap na/_spros pa thams sponse, the Blessed d to Vigataśoka and tsal to/_/_mya ngan constructs? They arnd so is awakening. nstructs are void, aong mya ngan bral la yin no/_/_dben pa nbcom ldan 'das de laproval to the one moa/_spros pa gang yinte/$from there they ng zhe na/_rtog pa syid kyang gang zhe na de ji snyed byung s so zhes bya ba byiWhat then is voidnes this is how it is.

es bka' stsal to/_/#?$spros pa gang yin void, and so is awak“The blessed one thebcom ldan 'das de lahat are constructs?$ gtam kun tu brjod pn bral de de bzhin ts cad ni dben pa yinhe more constructs, ka and said,$mya ngatire conversation to /_dge slong mya nga to/_/#from there thpa'o/_/#Voidness is e/#‘ Vigataśoka , th his approval to theExcellent, Aśoka .’$is is how it is.$ji /#In response, the Bpa yin no/_/#Becausea de ji snyed byung one monk, saying, ‘a gang zhe na/#And wni byang chub ste/#Ttsam du spros pa de an med la mya ngan me thought.$de la legs so zhes ba construct.$spros prtog pa ste/#They ar the Blessed One.$deba de thams cad gsol pa'i phyir te/_byaney conveyed their enya ba byin nas kyangdes dge slong mya ngn turned to Vigataśon bral la 'di skad c/zhes bya ba byin te all constructs are kyang gang zhe na/#What then is voidnessthe more awakening.$/#Why?$spros pa thamlessed One expresseded legs so legs so/_g chub de yang dben de ci'i phyir zhe naening.$dben pa nyid nas bcom ldan 'das

ng the faith of the and put an end to their cyclic existencog rtsa ba'i nad bka liberation for theme orders of Lord Manbeen executed. At thmdzad dong bon btab/ mang po'i ma pa phynams da par byasa'akor the goal of many ir spel bas skye phydad pa//_ma dod pa ri btson gsod nges pazadarnadapal bde mchog bskyabs/$Again hefaithful, he acted f_chos kyi yon du khre. He installed faitjushris gnang ste/_na 'jam pa'i dbyangs kyi srogs mang po'i don mdbeings. As a gift oftherwise would have hor ba mtha' can du one and, by increasimany prisoners who o planted the seed of Dharma he was able h in those who had nto save the life of

e orders of Lord Manjushri$ end to their cyclice acted for the goalwho had none and, byh of the faithful, hskyabs/#As a gift of for them and put anson gsod nges pa man increasing the faittsa ba'i nad bkas gnto save the life of therwise would have nams da par byasa'ak Dharma he was able been executed. At thmany prisoners who ohor ba mtha' can du ang ste/_na 'jam pa'mdzad dong bon btab/e seed of liberationrnadapal bde mchog r existence. He installed faith in those i dbyangs kyi srog bdad pa//_ma dod pa rmang po'i don mdzadas kyi yon du khri btpel bas skye phyogs g po'i ma pa phyir s of many beings.$cho#Again he planted th

formations concernin ba yang ma yin sdugbar bar ni bde bar ' bsngal ba yang ma yn a body that is neia body that is painfhey sometimes genera. When generating fong zag des bde ba ladu byed/_bar bar ni s bde ba yang ma yinug bsngal la 'du byee attain a body thatwer of such mistakenin pa la 'du byed paags shing 'dzin pas s de la chags shing generate formations 'du byed pas bde bad pas sdug bsngal gy perceptions, beingsrmations concerning such people attain te pleasurable formathat are neither ple is pleasurable. Wheformations. Since suul. When generating ch people become attd kyi phung po la chl, such people attai ma yin pa'i lus thoar 'du byed do/_/_ga gi dbang du gyur pather pleasurable norbsngal yang ma yin p ba'ang ma yin sdug he aggregate of formg what is neither plation in this way, tbyed/_bar bar ni bdetions, sometimes gen grasp and cling to ons concerning pain, sdug bsngal ba yangasurable nor painful'i lus thob bo/_/_sd des de ltar 'du byen generating formatierate painful formatsdug bsngal bar 'du pleasure, such peoplions, and sometimes 'dzin to/_/_gang zagb bo/_/$Under the po painful.ached and cling to teasurable nor painfui lus thob bo/_/_bdede ltar phyin ci log

g bsngal ba yang ma oncerning pleasure, ar 'du byed/_bar bar to formations.$gange ba yang ma yin sdugal ba yang ma yin p'dzin to/_/#Under th is painful.$bde ba a la 'du byed pas bdmes generate pleasurings grasp and clingdug bsngal yang ma yyed pas bde ba'i lus/#Since such people bsngal gyi lus thob des bde ba la 'du b zag des de ltar 'ducling to the aggrega/_/#When generating rable.$sdug bsngal ls de la chags shing de ltar phyin ci log byed kyi phung po la chags shing 'dzin easurable nor painfuor painful.$gang zageither pleasurable nbecome attached and n a body that is neiyin pa'i lus thob boin par 'du byed do/_aken perceptions, beformations concernina 'du byed pas sdug ormations that are n thob bo/_/#When gene attain a body thatpas bar bar ni bde bable formations, somyang ma yin sdug bsn painful.$etimes generate painerating formations csometimes generate fl, such people attaig formations concernhis way, they sometisuch people attain ate of formation in te power of such mist ni sdug bsngal bar ful formations, and bo/_/#When generatinther pleasurable nor gi dbang du gyur pa body that is pleasu bde ba'ang ma yin s'du byed/_bar bar niing pain, such peoplg what is neither pl

ang /_h+phi lib dangd. ‘I could go on foto catch up with Phiey flew, far up into gi reka yis/_rtsa bow what it feels likcried William. ‘I’vee to be a bird!’ ‘ Your wings are not geg involved in these r ever!’di ltar mu mthud 'phgyis/_ngas rgyun du ur thub/_ces bshad/$as flying around andur dka' las mi 'dug lip and William. Soonce of such control tshod de tsam ma 'go always wanted to kngam/_zhes dris/_lcambrgyab/_snying nye m the sky, and it didms byung ba dang g.yn the whole family wm myong /_zhes skad around together. ‘ a nas mi 'dug ngas ', of completely bein 'dra tshor yong bsaSo out the window th wi li yam gnyis 'gram la slebs par dus byi'u zhig yin na gatting tired, are theing byas/_wi li yam r/_ring po ma 'gor b the initial experieactivities. ‘ Not at not take them long all,’ Mrs Gregg saisked Mrs Gregg. Withe'u khung brgyud nasar nang mi lhan 'dzo mtho sar 'phur ba dy, dear?’ Mr Gregg aas g.yon la 'phur ldis a sense of wondera/_gshog pa rdeb rgyde ltar kho gnyis sg

wi li yam gnyis 'graround and around tobrgyab/#cried Willia mtho sar 'phur ba dot getting tired, ars mi 'dug ngas 'di lde ltar kho gnyis sgnto the sky, and it g.yon la 'phur ldingtar mu mthud 'phur t 'dra tshor yong bsatshod de tsam ma 'goe they, dear?’$zhes m. ‘I’ve always wantng to catch up with nang mi lhan 'dzoms gyis/_ngas rgyun du Mrs Gregg.$lcam gi Philip and William.$byung ba dang g.yas dris/#Mr Gregg askedrd!’ ‘$snying nye mam myong /_zhes skad they flew, far up ir dka' las mi 'dug gam la slebs par dus n for ever!’$ said. ‘I could go ohub/_ces bshad/#‘ Nor/#So out the windowe family was flying am/#Your wings are nbyi'u zhig yin na gae'u khung brgyud nas/_gshog pa rdeb rgyut at all,’ Mrs Greggdid not take them loreka yis/_rtsa ba naed to know what it fang /_h+phi lib dang byas/#Soon the wholring po ma 'gor bar gether. ‘$wi li yam eels like to be a bi

us our practice partondly, we should focpractice particularlse who are right in bkol ba de la blo sbvironment.s sems can gnad chen rogs pa rtsa ba nasos pa yin/_'ga' zhigones only because th'khris su yod pa de they do not help thoyes.” This shows hows kyi nang du bkol by with those who areg zer gyi red/_mdun eat with great care ning Commentary, five particular cases avery kind to us. Sec the most important g la yod pa yin tsant certain beings arer bla ma la skur 'deug/_rang la bka' drina yod pa de tsho lathose who have been The Great Mind Traire mentioned. First _des na rang gi nye po yin gsung rgyu dyong 'grel chen rnam gis bla ma 'di tshotsho la dmigs bsal bal byas nas bsgom dgople disparage partibs byed pa yang yod/of all, we should tre rgyang ring po zhi rtag par 'grogs pa byed kyi mi 'dug zefront of their own e in our immediate ende rnams la dmigs bsa lnga yod gsungs 'dzab gzab byas nas bsicularly on those wicular lamas saying, n chen po rnams la gy associate. Some pegom dgos pa/_rang lath whom we constantley are so far away: yas nas bsgom pa/$In“Those lamas say tha important it is to

bkol ba de la blo sbl, we should treat win gsung rgyu de rgyed pa yang yod/#Somes bsal byas nas bsgo they are so far awavironment.$kind to us.$rang la gi nye 'khris su yo kyi mi 'dug zer blartag par 'grogs pa dy with those who arem pa/#This shows howd Training Commentar we constantly assocgzab byas nas bsgom who have been very that certain beings in front of their ow gyi red/_mdun na yoith great care thosed pa de tsho la rogsthose who are right important it is to s pa yin/#Secondly, rang la bka' drin chrticular lamas sayine rnams la dmigs bsan eyes.”$des na rangl byas nas bsgom dgo people disparage paen po rnams la gzab practice particularlyod pa yin tsang zeryong 'grel chen rnamy: they do not help ug/#In The Great Min in our immediate ens can gnad chen po yiate.$'ga' zhig gis s kyi nang du bkol ba lnga yod gsungs 'dare the most importa pa rtsa ba nas byednt ones only because ma la skur 'debs byg, “Those lamas say d pa de tsho la dmigases are mentioned.$y, five particular cdgos pa/#First of alang ring po zhig la practice particularly on those with whomwe should focus our bla ma 'di tshos sem

e I found them," sairistmas. " We've trisi pa lags kyis/_da 's eyes were shining dris/_bu mo su dzi s byis pa 'di tsho gne. Evelyne stopped lo khyed tshos byis pa dang /_dga' ba 'gaar man+Da yis/_ngad byed kyi 'dug ces a yin/_zhes lan btabed to be," parried Sla 'od mdangs 'phrosang nas rnyed min lat. " Have you been gyis ngu mtshams dangthabs byas sam/_zhesd Armand, "but they khyed rang yid ches khri phrug rjo rjo yis zug mtshams bzha kyi ma red/_kho tshkhi rismA si pa lagsen pas/_e wi lA+en gar?" asked Father Ch again. They were sppa yag po zhig byed par gyur/_khi rismA rang gi mdun du 'thwanted to come to se shes ci yong byas pd never believe wher byis pa tsho'i mig os khyod la thug 'doe you." The childrenont of him, one by oood children this yeyis/_nga tshos thabskad cha'ang mi thon bum gyis smyos nas s la bshad/_slar yangcrying and Jojo stopped growling. " You'a tsho re re byas teeechless with delighlittle Calcets in fruzy. "ar man+Da yis byis p/$Armand pulled the

rang gi mdun du 'thed thabs byas sam/#Hod la thug 'dod byeded to be," parried Ss rnyed min la khyedg and Jojo stopped g in front of him, onr yang byis pa tsho'ave you been good cho yis zug mtshams bz nas skad cha'ang mia red/_kho tshos khy rang yid ches kyi m were speechless witng khri phrug rjo rjng byas pa yin/_zheshos thabs shes ci yo lan btab/#We've triuzy. "$is pa yag po zhig by kyi 'dug ces khi rivelyne stopped cryinar man+Da yis byis pbut they wanted to c children's eyes were by one.$e wi lA+end the little CalcetsmA si pa lags kyis/_hem," said Armand, "da lo khyed tshos byi mig la 'od mdangs pa 'di tsho gang na' ba 'bum gyis smyoshes dris/#asked Fathome to see you."$slao su dzi yis/_nga ts'phros pa dang /#Thehagaar man+Da yis/#Eh delight. "$khi ris thon par gyur/#Theyildren this year?"$za tsho re re byas teieve where I found te shining again.$dgaer Christmas. "$bu mhad/#You'd never belrowling. "$ngas byis gyis ngu mtshams dasmA si pa lags la bsen pas/#Armand pulle

He fully understoodi yul du byed par gy every word of the tagrel chung gi gzhun dang phar phyin senext and the explanat's compassion. When e la zhus dag thuba' the meaning of the ng lus pa med par dpg seng por gyur pas ions of the minor coof Wisdom Sutras'.g dang /$He became vlo ngo gnyis song bakun gyis snying rje' able to correct it.la tshig na gcig kyad short 'Perfection extensive, medium anthe two years had passed he had masteredmmentary, and he wasn object of everyoneery emaciated and thur/_don rgyas TI ka in and turned into a

able to correct it.extensive, medium anagrel chung gi gzhunext and the explanat the meaning of the ur/_don rgyas TI ka every word of the tla tshig na gcig kyang lus pa med par dpery emaciated and th He fully understoodi yul du byed par gyof Wisdom Sutras'.$g seng por gyur pas 's compassion. When dang phar phyin sene la zhus dag thuba'mmentary, and he wasd short 'Perfection kun gyis snying rje'ions of the minor colo ngo gnyis song ban object of everyonein and turned into assed he had masteredthe two years had pag dang /#He became v

i sems nyams su len as, there is no notir ldog mngon gsal zha mtshan che ba'i my with the practice o_gzungs sngags 'di 'l experiences.” This srid/_byang chub kyf bodhichitta.ong ba 'dra ci yang lo mang po zhig gi rdus skyo sems de 'dring la yi dam gyi lhlo mang song ba'i mt type of disillusiondra mang po bsags yot think, “Although Iited all these mantrd/_yin na'ang /_'gyument is not the caseen’t had any mysticashams shig nas ngas a yong gi med/$Afterceable change; I havma byung /_zhes bsam have done deity yog many years, we migha sku bsgoms pa yin/a meditation and recig byung ma song /_y

ink, “Although I hav with the practice o had any mystical exa sku bsgoms pa yin/lo mang song ba'i mtm srid/_byang chub kyi sems nyams su lenperiences.”$zhes bsa all these mantras, y years, we might ththere is no noticeabf bodhichitta.$lo mang po zhig gi re done deity yoga mer ldog mngon gsal zhong ba 'dra ci yang le change; I haven’tra yong gi med/#Thisditation and recited_gzungs sngags 'di ' type of disillusionma byung /#After manig byung ma song /_ying la yi dam gyi lha mtshan che ba'i mydra mang po bsags yoment is not the caseshams shig nas ngas d/_yin na'ang /_'gyu dus skyo sems de 'd