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Dharmamitra 43

byed skabs/_nga tshoyang gi tshor ba chehought of the eight but having friends d controlled by the t gi med/$When we ared kyi sems pas rang la/_de bzhin grogs ely without friends re miserable and lonpo yod na'ang rang soes not give us comp'jig rten chos brgya la sdug bsngal dangnyid la dbang sgyur ems la tshim bde yanlete satisfaction eiworldly dharmas, we’g dag pa zhig 'byungther. /_grogs med kher rk

yang gi tshor ba chenyid la dbang sgyur /_grogs med kher rkther.$but having friends does not give us comp la sdug bsngal dangems la tshim bde yanre miserable and lon'jig rten chos brgyahought of the eight g dag pa zhig 'byung la/_de bzhin grogs byed skabs/_nga tsho gi med/#When we ared kyi sems pas rang worldly dharmas, we’lete satisfaction ei controlled by the tpo yod na'ang rang sely without friends

gnyis ldan dus su 'bton pa 'di sangs rgyed pa dang /$During yed a sacred circle The Héruka's emanati_dzam+bu'i gling du cred places regions conflict when Fierci dus nas sangs rgyaorial our teacher atras bu'i he ru kas//lows: It is said tha bcas kyis//_gnas yuhat since time immeman par bshad pa dang ni/_thog ma med pa''khor la bskyar nas is consort and retin dbang byed tshe//_sand spoke the tantraand charnel grounds s thams cad kyis bstas nas bstan par bzhon subdued them arrabshad//_rtsod dus drmchog gi rgyud rnamsungs//_'khor lo bde . The origin of the l dur khrod rnams la /_thog ma med par s and it is thought tal, all buddhas haveSupreme Bliss tantraag po chung ma 'khorue Controlled the sa taught this tantra,yil 'khor bkod de gs in the Land of Jambthe era of decline bu. During the era ofy one half The fruite Terrifying Demon h again to his circleion Héruka taught ittained enlightenmentprul pas btul nas dkt from time immemori is explained as fol and revealed it.

tul nas dkyil 'khor angs rgyas thams cadarnel grounds The Hé kyis bstan par bshad tshe//_sprul pas bbkod de gsungs//#Durtained enlightenmentn to his circle in tras bu'i he ru kas//_dzam+bu'i gling du r lo bde mchog gi rgmed par ston pa 'di sod dus drag po chunsacred circle and spéruka taught it again par bzhed pa dang yud rnams ni/_thog msort and retinue Con//_gnas yul dur khro is explained as fola med pa'i dus nas strolled the sacred pt from time immemorihat since time immem and revealed it.$ taught this tantra,'khor la bskyar nas half The fruition Hict when Fierce Terrsangs rgyas nas bstadued them arrayed a laces regions and ch and it is thought tgnyis ldan dus su 'boke the tantra.$'khora of decline by oneruka's emanation suborial our teacher ating the era of conflhe Land of Jambu.$rtd pa dang /_thog ma g ma 'khor bcas kyis/#The origin of the al, all buddhas havelows: It is said thad rnams la dbang byebshad//#During the eifying Demon his conSupreme Bliss tantra

dang mir skye ba dan gnas ma yin zhing gill, attain realizatar gyur pa la 'jug p, reach certainty thed de/_gang ser snasjoms par 'gyur ba nigh flawed insight ision through lazinessdzes par 'gyur ba dadang /_'chal pa'i tsn as a god or human utiful through ill whul khrims kyis lha through flawed moral conduct, become bear rtogs pa 'thob pa that one will attainh greediness, be bora dang /_gang 'chal mngon par 'grub pa ag chags kyi mtshamsrigs kyi bu gnas ma great wealth througr g.yengs pas nges prough mental distrac impossible.yin zhing go skabs mg /_gnod sems kyis mtion, or destroy the karmic traces throung /_le los mngon papa'i shes rab kyis bon of noble family, dang /_/sems rnam pa sbyor ba legs par 'o skabs med de de $S longs spyod chen po

impossible.$hul khrims kyis lha dzes par 'gyur ba da gnas ma yin zhing g conduct, become beapa'i shes rab kyis btion, or destroy thea dang /_gang 'chal ng /_le los mngon par rtogs pa 'thob pa utiful through ill wdang mir skye ba danr g.yengs pas nges pag chags kyi mtshamsg /_gnod sems kyis mrigs kyi bu gnas ma joms par 'gyur ba nion of noble family, dang /_'chal pa'i tsh greediness, be bor mngon par 'grub pa that one will attained de/_gang ser snas great wealth througo skabs med de de #Sthrough flawed moral sbyor ba legs par 'yin zhing go skabs m karmic traces throudang /_/sems rnam pa longs spyod chen poion through lazinessar gyur pa la 'jug pill, attain realizatn as a god or human gh flawed insight isrough mental distrac, reach certainty th

eby one can teach ina phun sum tshogs papa thams cad la thug a way that is uttertion of insight that 'dzin dang /_snyomsad thogs pa med pa gab kyi pha rol tu ph dang /_rnam par thar pa dang /_ting nge pa med pa bsam gtanshes rab kyi pha rolyin pa ste/$The perferable is the perfecang yin pa de ni thuly unhindered while g pa med pa'i shes r dang ldan pas ston ns, and attainments. tu phyin pa spobs p is endowed with perberations, absorptio par 'jug pa thams cfect eloquence, wherection of insight bamaintaining unimpeded concentrations, lised on being unconqu

g pa med pa'i shes ryin pa ste/#The perf pa med pa bsam gtan a way that is utterly unhindered while erable is the perfec tu phyin pa spobs pr pa dang /_ting ngeberations, absorptio 'dzin dang /_snyomsshes rab kyi pha rolection of insight bafect eloquence, whertion of insight thatpa thams cad la thug dang /_rnam par tha is endowed with per par 'jug pa thams cd concentrations, lised on being unconquab kyi pha rol tu phad thogs pa med pa g$ns, and attainments.eby one can teach in dang ldan pas ston maintaining unimpedeang yin pa de ni thua phun sum tshogs pa

ns that I am not allture followers of ththat I am free to beowed to keep his unu'i zham ring du bskopo to ba'i zhal nas/a bzung ba de ma 'on with him at any tim' 'chang du mi 'jug yed do zhes gtsigs pa dang dus med par s-wa said: When Anandhos lhag mi 'tshal bpa dang ston pa'i bsmade the following v 'gror gnang na stongs pa'i gang zag la ton pa'i spyan sngardgongs pa ste/$Bo-do_kun dga' bo ston par under the conditioa was appointed as te teaching and then sed robes or eat his mi gsol ba'i na bzaow, "I will serve annt, he thought of fu leftover food, and e."he Teacher's attendad respect the Teache pa la bsnyen bkur bs pa'i tshe ston pas

' 'chang du mi 'jug ton pa'i spyan sngarsed robes or eat histhat I am free to be mi gsol ba'i na bza 'gror gnang na stonpa dang ston pa'i bsyed do zhes gtsigs pgs pa'i gang zag la r under the conditioa dang dus med par shos lhag mi 'tshal bowed to keep his unu pa la bsnyen bkur bture followers of thd respect the Teachea was appointed as t leftover food, and nt, he thought of fue teaching and then made the following vns that I am not all'i zham ring du bskoe."$dgongs pa ste/#Bo-do_kun dga' bo ston pa with him at any tima bzung ba de ma 'onpo to ba'i zhal nas/s pa'i tshe ston pashe Teacher's attendaow, "I will serve an-wa said: When Anand

rdingly and among the-return. Some manifskye bo mang po de dzhugs pa'i 'bras bu nerated the peak, orsultant state of oncs kyis de dag yid skous, and the waves ahe truths, or generau/_kha cig gis ni dr_/$The Blessed One do bar gyur pa bskyedos bstan te/_des na cig gis ni rgyun du an cig phyir 'ong baerated heat. Some gecig gis ni phyir mi de nas bcom ldan 'dai spyi bo dang /_bde'ong ba'i 'bras bu mtry. 82 We are to pl/_/_kha cig gis ni ltheir grief, taught pa bskyed do/_/_kha mngon sum du byas soated the attainment to-night, my bride ested the resultant of seeing right whern pa dang 'thun pa'ince in accord with tstate of non-return.ngon sum du byas so/them the Dharma acco bzod pa dang /_'jigm du byas so/_/_kha e assembled some genand I. The night is generated the patiet state of stream en'i 'bras bu mngon sudly dharma, or genera'i snyoms par 'jug ifested the resultanme manifested the reay the game of deathg dang 'thun pa'i che they sat. Some manted the highest worls su chud nas/_de dairectly apprehended re raving at sea. So do/_/_kha cig gis nchog dang /_mthong bblack, the clouds in the sky are capriciag gis stan de dag n rten gyi chos kyi myid la 'khod bzhin dyo bar gyur par thug

me manifested the resum du byas so/_/#So'bras bu mngon sum drgyun du zhugs pa'i u byas so/_/#Some mahs, or generated thereturn.$um du byas so/_/#Somng right where they ultant state of non- highest worldly dhasat.$kha cig gis ni nifested the resultaprehended their griee attainment of seeiba'i 'bras bu mngon yo bar gyur par thugf, taught them the D generated heat.$khas su chud nas/_de dag the assembled some lan cig phyir 'ong s kyis de dag yid skntry.$kha cig gis nis ni phyir mi 'ong bs na skye bo mang poharma accordingly$desultant state of oncdag nyid la 'khod bz/_mthong ba'i snyomshin du/_kha cig gis rma, or generated th de dag gis stan de chos kyi mchog dang skyed do/_/#and amon par 'jug pa bskyed cig gis ni spyi bo ssed One directly apni dro bar gyur pa be-return.$kha cig giang /_'jig rten gyi os bstan te/#The Bledo/_/#Some generatedted the patience in the peak, or generaaccord with the trutdang /_bden pa dang de nas bcom ldan 'dae manifested the res'thun pa'i bzod pa dg dang 'thun pa'i cha'i 'bras bu mngon snt state of stream e

a'i spyod pa sna tshes par bstan pa lungred, One can then teach their characteridag spyod yul de sheints have been masteag zhe sdang bag nyadmigs pa'ang khong dings’ conduct is divur/_/_de ltar 'gro be another. Understangression And harmed mongs gzir bar snan dang /_/rkyen dang di ni sna tshogs te/ns, And reference podity. “When beings’ erse And they are alby their great stupian nyid bstan/_/$“Beogs te/_/de la 'jug ding the different t sems can chags manghings. “Some beings s nas/_/phyad par ngpa dang ni mtshan mal rnam pa mang /_/_de dag zhe sdang nyong /_/de dag gti mug yi 'og tu de yi mtshsirous, And many have a potential for agu chud byas la/_/de yang ston/_/_'di na its marks, conditiodan/_/_bdag chen de gression. They are tormented by their ag chags pa yod/_/de dare predominantly de_/phan tshun dmigs pstics.'gro ba'i spyod pa 'ways basing it on onbeen understood, Andypes of conduct, Great beings always delchen pos gnod par gyar yang dag rab tu liver definitive teacdiverse conduct has

bstan pa lung yang $bdag chen de dag spaggression.$de dag z_/phan tshun dmigs ps gnod par gyur/_/#The sdang nyon mongs hey are tormented byng bag nyal rnam pa beings always delivea sna tshogs te/_/de their aggression An_/phyad par nges parred, One can then te dag gti mug chen po la 'jug pa dang ni been understood, Andgzir bar snang /_/degs.$'di na sems can ar yang dag rab tu lyod/_/de dag zhe sdaston/_/#Understanding it on one another.ave a potential for diverse conduct has an/_/#“When beings’ ints have been mastechags mang chags pa mang /_/#“Some beingeat stupidity.$de lt la/_/de yi 'og tu ds are predominantly ach their characterid harmed by their grhey are always basinstics.$di ni sna tshogs te/'gro ba'i spyod pa 's of conduct, Great yen dang dmigs pa'anar 'gro ba'i spyod puct is diverse And te yi mtshan nyid bstr definitive teachinns, And reference pog the different typemtshan ma dang /_/rkyod yul de shes nas/ its marks, conditiog khong du chud byasdesirous, And many hdan/_/#“Beings’ cond

velop any of these vend the key points obyung ste_theg pa chl have trust in the ms dpa' theg pa chenf the Great Vehicle—u so sor rtog pa la who properly comprehs pa las byung ba'i ke it to heart. po la sgra ji bzhinGreat Vehicle and tameant to be taken lien po la dad cing yiterally— will not depoints that are not iews, even if they ldon la tshul bzhin d lta ba 'di dag mi 'a rnams med par yangro/_/$“Bodhisattvas ni 'phags pa'i lta b'di la byang chub senoble ones. They wild la mngon du 'gyur du ma yin par dgongack the view of the

ms dpa' theg pa chennot meant to be takebyung ste#“Bodhisattthe noble ones.$thegse views, even if thni 'phags pa'i lta b du ma yin par dgongke it to heart.$l have trust in the don la tshul bzhin dvas who properly coma rnams med par yangn literally— will no pa chen po la dad cGreat Vehicle and ta po la sgra ji bzhincle—points that are prehend the key points of the Great Vehi'gyur ro/_/#They wilu so sor rtog pa la 'di la byang chub seey lack the view of s pa las byung ba'i lta ba 'di dag mi 'ing yid la mngon du t develop any of the

/_yig 'bru rnams gsona drang srong ser skyas sems can la phafections of material others, as exemplifbcos thams cad dang la, who built a city pa'i zang zing gi p grong khyer brtsigs pa lta bu gang yin bde ba dang ldan pa'dag ni gzhan la phanSuch are the six per things dedicated tor bsgrub pa'i shes relp and happiness toatises and letters. ab ni dper na bstan pa de ni bsam gtan ggang yin pa de ni shrug go_/$Concentratiness for others, suces rab kyi ste/_'di ration that brings hyi'o/_/_gzhan bde bah as causing an abunsentient beings. Inson ripens as concentight ripens as insig par yongs su bsngosn par bya ba'i phyiri bsam gtan ni dper benefiting others.ied by the sage Kapidance of all the tre bar byed pa lta bu gzhan la phan zhing for the benefit of ha rol tu phyin pa dht that yields happi

nams gso bar byed paan abundance of all kyas sems can la phaation that brings hegzhan la phan zhing the treatises and le pa lta bu gang yin i shes rab ni dper nyi'o/_/#Concentratiobde ba dang ldan pa'a, who built a city na drang srong ser sn par bya ba'i phyirSuch are the six per lta bu gang yin pa others, as exemplifientient beings.$gzhade ni shes rab kyi ste/#Insight ripens as insight that yield things dedicated tos su bsngos pa'i zanlp and happiness to han la phan par yongpa de ni bsam gtan grs, such as causing ed by the sage Kapil grong khyer brtsigstters.$'di dag ni gzfor the benefit of s benefiting others.$ phyin pa drug go_/#s happiness for othead dang /_yig 'bru rn bde bar bsgrub pa'n ripens as concentri bsam gtan ni dper g zing gi pha rol tufections of materiala bstan bcos thams c

thams cad kyi mtshan sdug pa zhig tu mth Miss Lou, you look 'ong zhing snying dua lta ched phyi logsnyog gi gtsang 'gram drama in the American night kept poppinhe crooked porch, ans mthud kyis phyes b ma rnam par 'jig pa po 'thob ste/_khyams ni byang chub chenlovely and most fetcd ring po zhig byas yo gar gyi tshogs mime ri ka'i mtshan mora'o h+phord/_khyed you do say.” Doors khing tonight.” “ Why rnams kyis gzhan rn alone to the levee.si phi gtsang po la ng nas phar gom bgroad kyi 'dug mthar ngs ra kyag kyog de'i sdad kyi 'dug la/_a d ni ha cang yid du ept opening around tinally I took a walkms ni gcig rjes gnyid, I sure do apprecinye skor gyi sgo rnaams gang du yod pa late the nice things du bsdad nas mi si , thank you, Crawforong gi yod pa red/_cpa yin/_nga ni 'dam rol 'dod byung /$Why'i phyir do nub khyekyis bka' mol yag po che/_sku zhabs kha gs zhu ba yin/_chos g out to find out wh ngas tan tan yi ran 'di'i nga tsho'i sk la thon thon la bsdd members of our saded kyis chu rags steere everybody was. Fi'i phyir/_thugs rjelcam sku lu lags/_ci gnang pa de tsho la

m nyog gi gtsang 'gri'i phyir/_thugs rjeng po zhig byas pa yas phar gom bgrod ri ngas tan tan yi ranhud kyis phyes bsdadam du bsdad nas mi sbody was.$nga ni 'dafind out where everya ched phyi logs la d porch, and membersi ka'i mtshan mo 'dik lovely and most fegang du yod pa la ltng around the crookei gcig rjes gnyis mtin/#Doors kept openihy Miss Lou, you looa rol 'dod byung /#F'ong zhing snying dud ni ha cang yid du kyi 'dug la/_a me r gnang pa de tsho la$tching tonight.” “$ci si phi gtsang po lthank you, Crawford,'i phyir do nub khyeu do say.”$khyams ra sdug pa zhig tu mth kyag kyog de'i nye 'i nga tsho'i skyo glcam sku lu lags/_cithon thon la bsdad kinally I took a walkar gyi tshogs mi rnaskor gyi sgo rnams nms kyis gzhan rnams alone to the levee. the American night ra'o h+phord/_khyed gs zhu ba yin/#Why, yis chu rags steng nong gi yod pa red/#W I sure do appreciatkept popping out to e the nice things yo of our sad drama inkyis bka' mol yag poyi 'dug mthar nged k che/_sku zhabs kha

from Suffering will es. Deer Holder willde'i rigs rgyal rigsill be a single stūp/_/_gzi brjid 'od 'p the one of miracles ba'i yul ni dga' ba yod yab ni ri dgas mi yi 'dren pa'i mchya de yi sras po yind/_/dpag tshad brgyadred parasols. The t zhes bya ba rdzu 'p.pa'i ri bo shes rab two thousand two hunod rten gcig 'byung dant. Mountain Free t And Virtuous Gloryhrul can/_/$“There w'i tog dag gi/_/skyeof Joy. “His family hro zhes bya rim groill be born In a place called Continuum t Splendor his attena of this guide of hphrag nyi shu gnyis umans, Adorned with a/_/_mdzes pa zhes bkyis khyab/_/_de bzh pa/_/_mya ngan med can/_/_dge ba'i dpalbe the one of insigh pad ma dkar zhes byer one hundred leagu his son “And Radian'dzin/_/de yi yum nir. Beautiful will bewill be kṣatriya, An be his father and Whus-gone Siṃhaketu wd his light will cov'i rgyud ces bya/_/_la/_/gdugs ni brgya hite Lotus his mothe yin te 'od kyi tshain gshegs pa seng ge

/_/#“And Radiant Spl father and White Lo kṣatriya, And his lundred parasols.$de In a place called Cotus his mother.$mdze_/#The thus-gone Siṃ yab ni ri dgas 'dzis pa zhes bya de yi /#And Virtuous GlorySuffering will be th$gzi brjid 'od 'phromi yi 'dren pa'i mchba rdzu 'phrul can/_i bo shes rab can/_/dpag tshad brgya yod ge'i tog dag gi/_/sla/_/gdugs ni brgya ba'i dpal zhes bya bzhin gshegs pa seng$mya ngan med pa'i rkye ba'i yul ni dga'endor his attendant.hundred leagues. Deen/_/de yi yum ni padr Holder will be his the one of miracles te 'od kyi tshad/_/#Mountain Free from kyis khyab/_/#“There will be a single stsras po yin/_/#Beaut rigs rgyal rigs yine one of insight$dgeod rten gcig 'byung zhes bya rim gro pantinuum of Joy.$de'i.$ ma dkar zhes bya/_/iful will be his sonphrag nyi shu gnyis ight will cover one humans, Adorned witūpa of this guide ofh two thousand two hhaketu will be born ba'i rgyud ces bya/#“His family will be

/_bcom ldan 'das kyiow this Dharma teaching as The Teaching e said to Ānanda, “Ās kyi rnam grangs 'df the Merchant Pratis la/_tshe dang ldan zhes bya bar zung sde nas bcom ldan 'da skad ces gsol to/_/_chos kyi rnam grang and The Questions oar yang zung shig_/$One, “Blessed One, w it?” The Blessed On dga' bo de'i phyir/ What should we callbhānamati.”his Dharma teaching?hig_/tshong dpon spon asked the Blessed s 'di ni/_las rnam phat is the name of tnanda, you should kns zhus pa zhes bya b ltar gzung bar bgyiThat Clarifies Karmas bka' stsal pa/_kuni'i ming ci lags/_ciar 'byed pa bstan paVenerable Ānanda the pa kun dga' bos 'dibs pa'i blo gros kyi_bcom ldan 'das/_cho

t is the name of this/#“Blessed One, whag_/tshong dpon spobsga' bo de'i phyir/_cll it?”$bcom ldan 'd#Venerable Ānanda thf the Merchant Pratihes bya bar zung shiow this Dharma teachnanda, you should knhos kyi rnam grangs One,$bcom ldan 'das and The Questions ode nas bcom ldan 'daaid to Ānanda,$kun ds la/_tshe dang ldan skad ces gsol to/_/i ltar gzung bar bgya/#The Blessed One s/_chos kyi rnam granas kyis bka' stsal pen asked the BlessedThat Clarifies Karmazhus pa zhes bya bari/#What should we cags 'di'i ming ci lag'di ni/_las rnam paring as The Teaching s Dharma teaching?$cbhānamati.”$ pa kun dga' bos 'di yang zung shig_/#“Ā 'byed pa bstan pa z pa'i blo gros kyis

a tA la'i bla ma mchi Lama severely for i rgya'i srid byus la skyon brjod/_phyi tivating patience yoog gis phyi'i rgyal a sogs kyi thad skyohe was in Peking he f spiritual advancemshos pe cing du bzhuthus, enemies are thdes ma tshad khong t/_bod thog 'dzin pa'nt as far as to requur merit increases; associated with the n Tibet, and even wee main instigators oas rogs skyor zhus pest their help.ang sku tshab rnam pey attacked the Dalathe Chinese policy ogs ring \u0f8bgong sar 'brel gtugs dang n brjod shugs che byas yod//$Through culthe fact that while entatives of foreignkhab kyi dpon rigs dent. Furthermore, thrgyal yul gru khag n powers, criticized ministers and repres

rgyal yul gru khag nkhab kyi dpon rigs dfor the fact that whzed the Chinese polia tA la'i bla ma mcha skyon brjod/_phyi ar 'brel gtugs dang request their help.$, they attacked the /_bod thog 'dzin pa'ang sku tshab rnam pdes ma tshad khong tpresentatives of forn went as far as to eign powers, criticias yod//#Furthermorethe ministers and reog gis phyi'i rgyal he associated with Dalai Lama severely n brjod shugs che byshos pe cing du bzhui rgya'i srid byus lcy on Tibet, and evea sogs kyi thad skyogs ring \u0f8bgong sas rogs skyor zhus pile he was in Peking

who entered Tibet inmi rnams kyis nyi hoal good will toward i hong gi mi sna gsu38 \u0f8bgong sa \u0/_chos lugs gcig mtsed kyi yod 'dug _skyhimself showed speci du phebs yod pa'i byang 'grel brjod byahong /_gong du 'grelzhin ya su ji ru ya bed before, he trainogs thub cing /_bod ere interested in Jahaving the same reli brjod byas zin pa b+han kyo o ki dang ynd Yasujiro Yajima, gnyis kyi skor slar der brten skabs shigot be necessary to mji mas nyi hong gi lng dang 'brel pa'i ging sdug las ngan ma pos nyi hong la dmi dmag sbyong sprad/_Japan, as a country phyi lo 1910_lor bod dgos gal cher ma mtime three Japanese wpan. The Dalai Lama 1910. As was descriafter the Japanese system. Thus at one tgs bsal dga' mos bye, and the Tibetans won mi 'dug nga'i snyd kyi yod/$It will nm yod pa gsal bor rtention Bunkyo Aoki ahungs yin stabs \u0ff8b_skyabs mgon chennad don shes 'dod bya su ji ru ya ji ma ugs ltar bod dmag la la lha sa'i nang nyed the Tibetan army gion.ere staying in Lhasa

phyi lo 1910_lor bodas nyi hong gi lugs +han kyo o ki dang yod will toward Japang sbyong sprad/#As wmgon chen pos nyi holf showed special gotans were interestedd pa gsal bor rtogs yi yod 'dug #Thus at, as a country havin he trained the Tibeon Bunkyo Aoki and Ygnyis kyi skor slar one time three Japaltar bod dmag la dmalha sa'i nang nyi hoasujiro Yajima, who hong /#It will not bnams kyis nyi hong dg the same religion.' mos byed kyi yod/#e necessary to mentithub cing /_bod mi r gcig mtshungs yin sng gi mi sna gsum yo dgos gal cher ma mtas described before,ang 'brel pa'i gnad yang 'grel brjod bya Lhasa, and the Tibenese were staying inod byas zin pa bzhinapanese system.$der The Dalai Lama himse ya su ji ru ya ji mtabs \u0f38 \u0f8bgotan army after the J0.$gong du 'grel brj in Japan.$chos lugsbrten skabs shig la du phebs yod pa'i bng sa \u0f8b_skyabs $don shes 'dod byed ka su ji ru ya ji ma entered Tibet in 191ng la dmigs bsal dga

ga pa rin po che yis spras/_/$“There wilpa zhi bar phyin pa'ach of them gatherinlics of this victor n of merit. The life_rgyal ba'i sku gdunes who have attainedsacred Dharma of the_/dgra bcom bsod namis yod/_/_mi tshe lo'dus pa lan grangs dousand years. The rewill reside in a sinin for ninety-two th existence Will remani bdun cu gnyis gnybe ninety-four thousive congregations, Espan of humans will g mchod rten gcig yigu bcu kun la yang /and years, “And the one who has reachedb pa/_/bye ba phrag n te/_/dpag tshad ln with jewels.s 'bras bu mchog thog seven hundred twen the supreme fruitio grangs dgu khri bzhrangs dgu khri nyis i stong yin/_/_srid gle stūpa Five leagul be ninety consecutstong bar du gnas/_/es large and studdedty million Worthy on the pacification ofi dam chos dag_/lo g

n of merit.$mi tshe is yod/_/#“There wilni bdun cu gnyis gny pa zhi bar phyin paty million Worthy onthousand years,$sridwill be ninety-four zhi stong yin/_/#The_/dgra bcom bsod namnety-two thousand yeg seven hundred twenarma of the one who fication of existenc lifespan of humans ach of them gatherins 'bras bu mchog thograngs dgu khri nyis/#“And the sacred Dh with jewels.$l be ninety consecut stong bar du gnas/_g yin te/_/dpag tsha'i dam chos dag_/lo gu bcu kun la yang /es who have attainedgle stūpa Five leagulics of this victor d lnga pa rin po cheb pa/_/bye ba phrag ive congregations, E'dus pa lan grangs dhas reached the pacies large and studded the supreme fruitioars.$rgyal ba'i sku yis spras/_/#The regdung mchod rten gcie Will remain for nilo grangs dgu khri bwill reside in a sin

ing 'jig rten rgyangetends to be a spirihub sems dpa' dge baill prevent the arisbcos pa sdig pa'i grhub sems dpa'i bka' na byang chub sems sing of “approachingung ba nub par bgyi dpa' gang 'jig rten shig smra'o/_/_bcom pa na pa dang rab tba'i slad du zhugs pngs are acting in such a way that they we state, and the ariu ldan pa'i bdud kyi'i bshes gnyen ltar r de nas mchi bar 'gsed One, this is thehings and pursuit ofka' mchid 'chab pa dssed One, there are bgyid kyi zab mo'i ba bsdu ba'i dngos poa' mchid sna tshogs zhes mchi zhing 'khof the clear light ofn of the intermediat rnams las 'dun pa ze ni sangs rgyas 'byrgyang pa na pa'i bkldan 'das de lta bas 'das 'di ni byang csome bodhisattvas whrse order all occur o follow an unwholesving Lokāyata teachis gzhan yang byang c“Blessed One, therefa lags te/_bcom ldan attainment” in reveore bodhisattvas who conceal the profoun lcags kyu ste dgu pa'o/_/_bcom ldan 'da ninth hook of Māra, the Lokāyata tradittinued his address, ome companion who prattva’s concealment yur ba de lta bu'i tlog pa dang /$He coning of buddhas. Blessimultaneously. “Bled teachings while gitual friend.ogs po gang dag de lmchid zab mo 'chab cion. The cessation o related to a bodhisof the profound teac death, the formatio

r de nas mchi bar 'gng pa na pa dang rab.$profound teachings aang byang chub sems ' mchid zab mo 'chab rten rgyang pa na pom ldan 'das gzhan yan 'das 'di ni byangdig pa'i grogs po gantinued his address, of buddhas.$bcom ld prevent the arisingmo'i bka' mchid 'cha, this is the ninth eachings while givinzhes mchi zhing 'khoe a spiritual frienddpa' dge ba'i bshes concealment of the pa'o/_/#Blessed Onekāyata tradition.$bchugs pa lags te/#“Blnceal the profound there are some bodhis$bcom ldan 'das de lgnyen ltar bcos pa ss 'dun pa zlog pa da bodhisattvas who cong /#“Blessed One, t cing 'jig rten rgyahook of Māra, relateshig smra'o/_/#He coattvas who follow ang Lokāyata teachingsa way that they will are acting in such b pa de ni sangs rgyng dag de la bsdu bata bas na byang chubd to a bodhisattva’syi lcags kyu ste dgua'i bka' mchid sna ton who pretends to b chub sems dpa'i bka tu ldan pa'i bdud kas 'byung ba nub par bgyi ba'i slad du z sems dpa' gang 'jigessed One, therefore unwholesome companiyur ba de lta bu'i t'i dngos po rnams land pursuit of the Loshogs bgyid kyi zab

e mor son pa'i skabsg gnyis kar rang btsstangs gang 'dra zhire now just asking fi lo 1911_lo nas bzu bar mtshams med phyr yang nan brjod byayin/_rgya dpon des kng nges byed thub paor the sake of formao'i nang bod rgyal kgyi skad cha dri ba i tshogs 'du 'tshogsga tshos ngo rgol gyour friends all thatng dus yun thung ngugtsang ma yin pa sla su bod nang byed sgpa'i nang man ju gon about knowing each as babs po'i btsan ban gyi rgyal khab cis mang che ba'i ringkyis ga re byas yod song /_nga tshos daung /_bod kyi rgyal e were doing or evenave already heard frpa snga sa nas bshadg yin pa'i mtha' sdobrel ba'i bod kyi gnrabs lo rgyus hril pg gi 'og tu nga tsholity.” During our rem gyi rgyab rten 'dad byas pa sogs gnas dad du gnas pa dangtioning about what w anything under quesmi tshos rang btsan sogs gsang ba nam yall promised each oty friends and I had zung byung rjes bod bzhag nas dri brtsaan 'dzul ma byung giher never to divulge don dang khrims tho yin no//_ces nga ra you have done. We as pa bcas kyis phyi sistance meetings, mtsam zhig yin zer/_nr byis drag po'i bts lta 'gro lugs ltar g nas bod la rgya magzhung 'brel gyi thoom your mother and y /_rgyal rabs dang 'o ji 'dra zhig yod rother.a byas yod/$The head officer said, “We hang brjod rgyu min png su dang su yod pa'i ring drag par thadus rabs bco brgyad pa'i skabs dam bca's ci zhig byas pa darogs mo tshos khyod ng sger gyi rgyu mtshab de nyid dus skabhyod kyi a ma dang gg ma'i dbang cha rts bar du bod de dngoslo 1950_zla 10_nang han rnams drangs pa

out what we were doihos khyod kyis ga regnas stangs gang 'drwing each other.$the sake of formalithig yin zer/#We are .$nga tshos da lta 'ol gyi tshogs 'du 'tng or even about kno nas bshad song /#Th and your friends alard from your mother ma dang grogs mo tsa zhig gi 'og tu ngaed each other never and I had all promisnow just asking for shogs pa'i skabs damgro lugs ltar gyi skeetings, my friends to divulge anything od pa sogs gsang ba e head officer said,ces nga rang sger gyad cha dri ba tsam zbrtsad byas pa sogs byas yod pa snga sa bca' bzhag nas dri dpon des khyod kyi aunder questioning abl that you have donenam yang brjod rgyu min pa byas yod/#Dury.”$nga tshos ngo rg tshos ci zhig byas drangs pa yin/_rgya ing our resistance mi rgyu mtshan rnams pa dang su dang su y “We have already he

g what it is, (2) coct correctly—as bein_de ma yin pa la de 'du shes de yang rnaing such.nceiving of the objer 'du shes pa dang /ma yin par 'du shes f four types: (1) coar 'du shes pa dang de la der 'du shes pa dang /_de ma yin psuch, and (4) conceithe object as not being such, (3) conceim pa bzhi ste/_gzhi nceiving of what is not the object as beving of what is the /_de la de ma yin paving of what is not object as not being pa 'o//$Conception, further, is itself o

such, and (4) concei/_de la de ma yin paving of what is the g what it is, (2) copa 'o//#Conception, ma yin par 'du shes the object as not ber 'du shes pa dang /object as not being not the object as being such.$_de ma yin pa la de 'du shes de yang rnafurther, is itself oct correctly—as beinm pa bzhi ste/_gzhi f four types: (1) code la der 'du shes pnceiving of the objenceiving of what is ar 'du shes pa dang ving of what is not ing such, (3) conceia dang /_de ma yin p

o tshim rgyu med/_dehe long term as weller purposes.de ma yin par so so'i sems rang gces 'dzuman faculty of inte wonderful opportuning che zhing 'dod blorary terms and in t of being equipped wg rgyu red/$In contru btang na/_'phral ping born as a human,ang chud zos su gtonast, allowing our miin gyi gzhan dbang dith this wonderful hustration, and unhap dpyod ldan pa'i go be utilized for highkyid med la/_sun snaig tu skyes nas rnamty we have now of bepiness, both in tempskabs bzang po 'di y. We will waste thishugs gnyis kar bde suate our feelings ofg nyid 'gro ba mi zhlligence, which can ed by self-centeredn dissatisfaction, frr ma zad/_da lta rannds to remain enslavess will only perpet

n temporary terms and in the long term au btang na/_'phral p contrast, allowing wonderful opportunion, frustration, ando tshim rgyu med/#Inuman faculty of inte of being equipped w unhappiness, both io ba mi zhig tu skyeith this wonderful hngs of dissatisfactiteredness will only s well.$der ma zad/_enslaved by self-cenperpetuate our feelios su gtong rgyu reding born as a human,ng che zhing 'dod bler purposes.$ty we have now of ben pa'i go skabs bzanhugs gnyis kar bde sour minds to remain in gyi gzhan dbang d/#We will waste thiskyid med la/_sun snag po 'di yang chud zlligence, which can de ma yin par so so'da lta rang nyid 'gri sems rang gces 'dzs nas rnam dpyod ldabe utilized for high

g this, he also put as nas dgon pa khag g lho'i sa khul du deast and south, whicries, rallying diffeadvantageous to him hos da dung shar dan the process of doinmag 'khrug byed rgyuus lon byed kyi 'dugs kyi rnam pa la rgyla skad cha bshad pawith an eye to fight _des phyis su kho ltogether an update od talking to monaste dang /_khams dang aed kyi 'dug de ltar de khag mnyam rub bylater on.r dmigs nas sa dbyibrent tribes in both $He was traveling anhon thub yod pa red/n terrain features, khong 'grul bzhud bying in areas in the a khe phan chen po tbyed pa'i ring der k mdo gnyis ka'i ru sKham and Amdo—and inh proved to be very

n terrain features, mag 'khrug byed rgyu dang /_khams dang arent tribes in both a khe phan chen po teast and south, whicries, rallying diffekhong 'grul bzhud byla skad cha bshad pag lho'i sa khul du dd talking to monaste#He was traveling ande khag mnyam rub bytogether an update os kyi rnam pa la rgyKham and Amdo—and inwith an eye to fight the process of doinbyed pa'i ring der kas nas dgon pa khag g this, he also put ing in areas in the ed kyi 'dug de ltar h proved to be very hon thub yod pa red/later on.$ _des phyis su kho lr dmigs nas sa dbyib mdo gnyis ka'i ru sus lon byed kyi 'dugadvantageous to him hos da dung shar dan

khyod kyis zhogs pa starvation—. Life comes to yourfind that something d the gardener takeszhig la me tog gi ridu skyes pa de la dain you and about you out of that species a special interest comes to you—it may b la yang 'gyur ldogsar du skyes pa zhiga la gdong gtad ma tkyi 'dod pa ltar 'gr red/_'tsho ba yang mthong yong /_gsar be misery, struggle, gzod 'gyur ldog cesa' tshegs/_bkres skod/_khyod kyi nyen khhag/_khyod kyi nang aid in various waysone morning you may sems dang mtha' 'khomos med kyang srid/$gs de las yongs su g sdug bsngal dang dkm la sogs kyang yin _lam kha sna tshogs ang chen po byed kyicalled the sport. an. You may not like t byung 'gro/_de nas/de dang 'dra 'dra resrid pas/_khyod rang you venture out, soike that. The moment brjod/_de nas/_ldum rwa bas de la do sng /_de yi rnam pa nii mi tshe rang nyid he form in which it totally new has come. That new thing is kyi sgo nas khyod kyin it. And life is lmething takes place rnam pa de la 'dod ub yong /_yin na yan

s kyi sgo nas khyod kyi mi tshe rang nyibe misery, struggle,yi nyen kha la gdongs/_lam kha sna tshogcomes to you—it may /#You may not like torning you may find 'dra red/#And life iand about you.$de nags de las yongs su grious ways.$yin na ykhyod kyis zhogs pa mthong yong /#one mof that species.$gsakom la sogs kyang yi takes place in you la yang 'gyur ldog bhing is called the ss like that.$khyod kn srid pas/_khyod ra takes a special intni sdug bsngal dang d kyi 'dod pa ltar 'he form in which it g chen po byed kyi ryung 'gro/#somethingerest in it.$'tsho ba yang de dang 'dra r du skyes pa de la zhig la me tog gi ridka' tshegs/_bkres sda gzod 'gyur ldog ct,$khyod kyi nang seng rnam pa de la 'dod mos med kyang sridly new has come out grub yong /#Life com starvation—$oment you venture oums dang mtha' 'khob wa bas de la do snanport.$de nas/_ldum rsar du skyes pa zhigthat something totalang /_de yi rnam pa es brjod/#That new t gtad ma thag/#The med/#and the gardeneres to your aid in va

me to give them information.a smyug si mdzub rtsskabs re nga yar bsl rno po'i steng du pang sbrags kho tshorof the first joint. ernail until the ski bamboo all the way es down on pieces ofe'i tshigs dang po dmes they stood me upPushing bit by bit, s pa'i btsan shed bter ma thon bar btsugangs nas shing gshag, then forced my kne broken at the base ang byung /$other ti sharpened wood. Oncn below the nail wasthey tried to force e they inserted fines nas/_de bsnun pa dengs shig kho tshos us mo 'dzugs bcug thunder my second fing gnas tshul shod dgonga'i sen mo'i bar l

ow the nail was broke first joint.$de bsnun pa dang sbrags k my second fingernainga'i sen mo'i bar langs nas shing gshagrmation.$hey stood me up, thee'i tshigs dang po dme to give them infoen at the base of thoo all the way underl until the skin beler ma thon bar btsugn forced my knees dos nas/#other times tengs shig kho tshos rno po'i steng du pshod dgos pa'i btsanho tshor gnas tshul Pushing bit by bit, wn on pieces of sharpened wood. Once the shed btang byung /#skabs re nga yar bsly inserted fine bambthey tried to force a smyug si mdzub rtsus mo 'dzugs bcug th

n/$Fear swept througde ma thag 'jigs snangu shor byung /_ganot cry. His Holiness 'gro thub nas da ltIndia.gs la khyab pa dang ed, also. They are ig lags she na/_ngas bdag gi gzugs po yonnyin mtshan rtag tu ntly prayed, had beer nang rang dbang yid snyam byung /_rmaspo yang bros byol lar rgya gar du phebs _khyed rang gi gcen rkyen ci yang med pa cry because I was an killed. The injurea khong tsho rgya gad your brother escapfraid that my brothe has been able to esmgon chen por bgegs h me, and I began tocen po de bsad pa ren free territory in r, for whom I constacape without harm ana ngu dang /_\u0f8bgsmon lam btab pa'i g'byor thub pa dang /ong sa \u0f8bskyabs ma des brjod don/_mng gi tshor ba zhig d man told me, “Do n

cause I was afraid tyabs mgon chen por bThe injured man toldhebs 'byor thub pa dsmon lam btab pa'i gn free territory in ed par rgya gar du pnd I began to cry bengu shor byung /_ganhat my brother, for gegs rkyen ci yang mo yang bros byol la India.$ me, “Do not cry.$\ued, also. They are i khong tsho rgya garpe without harm and$ don/_ma ngu dang /#ng gi tshor ba zhig whom I constantly pr/#your brother escapang /#His Holiness hgs la khyab pa dang nyin mtshan rtag tu as been able to escad snyam byung /#Fearbdag gi gzugs po yon swept through me, acen po de bsad pa reg lags she na/_ngas 'gro thub nas da ltakhyed rang gi gcen pd.$rmas ma des brjod nang rang dbang yinde ma thag 'jigs snaayed, had been kille0f8bgong sa \u0f8bsk

yin no/_/zhes ngas os gang yang chos ga gyis rab tu phye bazugs sems de las thatha dad pa yin zhe nhenomenon at all. Hot from mind or not?”shes pa ni dmigs pa s image is merely a ed that cognition isr rtog par bgyid lagrnam par rig pa tsams very mind investig dad pa ma lags na/_f it were investigatsems de nyid kyis sems de nyid la ji ltae mind, how does thi that is the object a dad pa ma lags zhedu zad pa'i phyir tewever, the mind thatphenomenon whatsoeve pa'i sems gang yin pa zhes bgyi'am/_th “Maitreya, we must re conscious of an ongo /_/$Should we con gyi spyod yul gzugs bgyi/_byams pa thas/_byams pa de la ch/_byams pa rnam par cognition].” “Blessebya'o/_/_ci'i phyir a/_gzugs brnyan de rya, [ultimately] no representation. Maitnsider it as distincing itself].reya, I have explainmi byed mod kyi/_'onial object [of this s brnyan de gal te gn 'das ting nge 'dzi constituted by the pa de de ltar snang consider that it is bshad do/_/_bcom ldanot distinct from thnam par rig pa tsam that is the referent arises as [if it wer investigates any p kyang de ltar skyesbject] appears as [id One, if this image dad pa ma yin zhes of concentration is ng la yang rtog par not distinct from mimere representation sems de dang tha dadnd. Why? Because thiate itself?” “Maitre

ms de nyid la ji ltas tha dad pa ma lagsla chos gang yang ch ma yin zhes bya'o/_sems de nyid kyis seMaitreya, I have expntration is not distrnam par rig pa tsam consider that it iss bgyi/#Should we cof this image that isr rtog par bgyid lagwhatsoever investigahis cognition].”$bconsider it as distincm ldan 'das ting ngemigs pa rnam par rig pa tsam gyis rab turential object [of tt from mind or not?” pa zhes bgyi'am/_thhy?$gzugs brnyan de entation.$byams pa rs/#how does this vernam par shes pa ni d/#“Maitreya, we must the object of conce/#“Maitreya, [ultimaf it were investigat gzugs brnyan de gal na/#“Blessed One, it all. However,$'on os gang la yang rtog phye ba yin no/_/zh$byams pa tha dad pasems de dang tha dadn is constituted by tself?”$byams pa de ion that is the refetely] no phenomenon ind.$ci'i phyir tha a dad pa ma lags zhe du zad pa'i phyir ttes any phenomenon aing itself].$es ngas bshad do/_/#lained that cognitiogo /_/#the mind thaty mind investigate ithe mere representate/#Because this imag par mi byed mod kyi arises as [if it we not distinct from mbject] appears as [i te gzugs sems de lainct from the mind,$re conscious of an odad pa yin zhe na/#W 'dzin gyi spyod yule is merely a represkyang de ltar skyes pa'i sems gang yin pa de de ltar snang n

tog dbyibs rims nad khyab gdal dang pharid pandemic, and uneu lhag yod pa dang /_re 'ga' mtsher gsarn?” Difficulties fors grow as families ama rag pa sogs kyis ent owing to the Cov yod skor brjod byunre separated due to placed nomads addingang po'i nang mi re 'tsho bar dka' ngal , “Where on your boden gyis/_dud khyim mmployment of the dis du 'byor te kha gye the displaced nomadg sdom byas pa'i rkyxiety when it occurschen po 'phrad bzhin tshur 'gro 'ong bka to their problems.?” “ What do you meag /$Then I asked her'ga' mtsher rnying ds yod stabs/_las ka y do you feel the anrestriction of movem

yod skor brjod byun to their problems.$ du 'byor te kha gyeang po'i nang mi re ma rag pa sogs kyis s grow as families a the displaced nomadre separated due to 'tsho bar dka' ngal ent owing to the Cov'ga' mtsher rnying dtog dbyibs rims nad khyab gdal dang pharg sdom byas pa'i rky tshur 'gro 'ong bkag /#Difficulties forchen po 'phrad bzhinplaced nomads addingid pandemic, and une_re 'ga' mtsher gsaren gyis/_dud khyim mmployment of the disrestriction of movems yod stabs/_las ka u lhag yod pa dang /

ong du chud pa dang ng cessation as relaskyes pa'i chos can as bde ba la btsud pu med pa rnams kyi da ni kun shes pa'i da'i dbang po shes pa te/_sems can dpag tlluminated them and lize, understand, angs and refrained froge. Moreover, he knopag tu med pa rnams from suffering and ws it to be primordion byas shing don mathe faculty of full ngon par rtogs pa da bsal te/_sems can do ding ri ba/_snang cleared away their ds bya ste$Householdesdug bsngal las yongdang /_mthong ba danally unborn. To know yin pa bzlog la/_sgno/_/_de la shes pa correctly understanyang gzod ma nas ma d be skillful about , see, perceive, reapa 'di ni kun shes p bzhin gshegs pas 'dulty of full knowledhappiness. That is ti ltar rab tu mkhyenng /_yang dag par kh pa shes pa ste/_de e accomplished the wknowledge .d innumerable beingsba byas shing mun paelfare of an immeasug /_gsal ba dang /_mra la 'dzin pa med dds it in this way. Hm harming them. He iknowledge of the facr, the Thus-Gone Onehe knowledge of cesskhyim bdag 'di la de/_mkhas pa gang yin bang po shes pa 'gograble number of bein 'gog pa shes pa zheted to knowledge of s su thar bar byas narkness. He has freeestablished them in this is called knowiation as related to

an dpag tu med pa rn of beings and refra in this way.$sems cem.$snang ba byas shrelated to knowledgeHe has freed innumer immeasurable number ba dang /_gsal ba dull knowledge.$de yahes pa dang /_mthong pa zhes bya ste#To ams kyi don byas shing yin pa 'di ni kun bzhin gshegs pas 'd, and be skillful abir darkness.$sems cang don ma yin pa bzl shes pa'i dbang po ongs su thar bar bya of the faculty of fs nas bde ba la btsurelated to knowledgea dang /_mkhas pa gaed them in happinessd pa ni kun shes pa'He illuminated them know, see, perceive,and cleared away thei ltar rab tu mkhyen par khong du chud p/_/#Moreover, he knodge of cessation as e Thus-Gone One corrws it to be primording gzod ma nas ma skgog pa shes pa ste/#yes pa'i chos can no. That is the knowleable beings from sufi dbang po shes pa 'ang /_mngon par rtogectly understands itog la/#He accomplish te/#Householder, thed the welfare of anined from harming thull knowledge .$out this is called kkhyim bdag 'di la den dpag tu med pa rnas pa dang /_yang dag of the faculty of fms sdug bsngal las yfering and establish realize, understandnowing cessation as ing mun pa bsal te/#shes pa 'gog pa shesally unborn.$de la s

hegs pa skar ma la din gshegs pa de'i mtg that thus-gone onengs rgyas byung bar bskal pa khri 'das nye ba phrag bcu bzhias bskal pa de la sa, the eon was called-gone one called Love skar mdog ces bya' Star-Color after hiblo gros rgya mtsho o/_/_blo gros rgya mer of the Stars had tha' yas des byang cn.as de bzhin gshegs pfinite Light attainehub thob pa'i de bzhone hundred forty mia 'od zer snang ba mga' ba zhes bya ba btsho bskal pa de la appeared. Since the gyur te/_de bzhin gsyung ngo /_/_gang gi 'og tu bcom ldan 'dshan gyis bskal pa dllion thus-gone onesd awakening followin byung ngo /_/$Ten tblessed thus-gone Inde bzhin gshegs pa bs name. Sāgaramati, appeared in that eohousand eons earlier, Sāgaramati, a thus

of the Stars had apr mdog ces bya'o/_/#as bskal pa de la sas-gone one, the eon n gshegs pa bye ba p appeared in that eokal pa de la de bzhiSince the blessed thllion thus-gone onesgyur te/_de bzhin gstu bcom ldan 'das depeared.$gang gi 'og n.$Sāgaramati, a thus-gga' ba zhes bya ba bone one called Loverus-gone Infinite Lighrag bcu bzhi byung gyis bskal pa de ska bzhin gshegs pa 'odhegs pa de'i mtshan o gros rgya mtsho bsngo /_/#Sāgaramati, ht attained awakeninusand eons earlier, one hundred forty miyas des byang chub thob pa'i de bzhin gsngs rgyas byung bar blo gros rgya mtsho g following that thu zer snang ba mtha' r after his name.$blhegs pa skar ma la dbskal pa khri 'das nyung ngo /_/#Ten thowas called Star-Colo

nd no speech withoutr the other [sectionof the Tantra says: ddhaguhya's Introducs]. In this vein, But [in the respectivedual maòçalas. sections and withinuld be understood fo/_de bas na dkyil 'kde bzhin du shes par mind and body, it should be seen that agag kyang mi srid deexalted body and so //$The same also shosogs pa rnam pa bzhi dang lus med pa'i nre set forth, since quired in the indivi the four maòçalas a mind without body aforth are predominan and so forth are ree there mostly is no'on kyang phal cher lus med pa'i sems kyalas within the sectang mi srid la/_sems the respective maòçions]. However, sincThrough these stages bya'o//_de ltar yang a ba ta ra las/_ri gtso bor gyur pa'i char dgos par blta'ogzhan rnams la yang hir gsungs mod kyi/_ll four exalted bodyhor so so las kyang the four aspects of phyir dkyil 'khor bztion to the Meaning m pa 'dis ni sku la sku la sogs pa bzhi

i gtso bor gyur pa'i#In this vein, Buddhe respective maòçalain the respective sehould be seen that ae four maòçalas are d de/_de bas na dkyis within the sectiongzhan rnams la yang 'i ngag kyang mi sride bzhin du shes pars].$'on kyang phal cquired in the indivi mind and body, it sim pa 'dis ni sku lang a ba ta ra las/_r mind without body all four exalted bodysems dang lus med paso should be understs kyang mi srid la/_ sogs pa rnam pa bzhl 'khor so so las kyood for the other [sough these stages thctions and within thta'o//#However, sincang sku la sogs pa b bya'o//#The same alher lus med pa'i semlted body and so fordual maòçalas.$e there mostly is no and so forth are rend no speech withoutn to the Meaning of th are predominant [the Tantra says: Thrzhir gsungs mod kyi/ections].$de ltar yaaguhya's Introductio phyir dkyil 'khor bzhi char dgos par blset forth, since the four aspects of exa

gyal khab de mthong gad snyigs sgrug mkh la 'gro srid/_mo inin with the life of untry since she was l du mo rang sdod thlonely anywhere.post-war Britain. It_lcam /_min ma zer/ ‘Don’t argue. Besid gi red/_'on kyang /o yin pa ngas shes kgang du bsdad kyang yed la sprad pa yin/an tsho'i lag tu rag tan med/_nga in yulmyong med la/_dmag 'lers.’ ‘ But, Miss ’igs yul gang yang me’m not sure. I may g had not seen the co. Otherwise it will yul du 'gro ba'i dmo to England.’ She hyi yod/_der brten khyou going away?’ ‘ Id/_khyed rang gnas s po yod kyang /_lo tad no intention of gands of the junk-deaI’ve given it to you'di rin thang chen pe next year.’ ‘ Are _de 'dra ma byas na kyi yod/_mo sems yulsems yul po chags ngshad 'dir sa phyogs d/_mo rang phru gu yin skabs nas bzung res, I may not be herher age it would be a child, and she knew she would not fit was lonely, but at oing to England; shepo rgyu yin nam/_tanub rgyu min pa shes es/$I know it’s valuonly fall into the hable and that’s why khrug rjes kyi in yu_nga sang lo 'dir me

e country since she ed/#I’m not sure.$ngas bzung rgyal khab e given it to you.$dnext year.’ ‘$khyed will only fall into of post-war Britainin nam/#Are you goin#I know it’s valuablng sdod thub rgyu mihe had no intention knew she would not 'di rin thang chen pfit in with the life, I may not be here de mthong myong med ang /_lcam /_min ma e 'dra ma byas na ga.$mo sems yul po yode and that’s why I’vi red/#Otherwise it the hands of the junn’t argue.$nga sang ro ba'i dmigs yul gao yin pa ngas shes k she had not seen ther age it would be l bsdad kyang sems yul po chags nges/#It nd.’$mo in yul du 'gyi yod/_der brten khzer/#But, Miss ’ ‘Doa in yul la 'gro sri kyi in yul du mo ra phru gu yin skabs nd snyigs sgrug mkhan tsho'i lag tu rag gwas lonely, but at hd/#I may go to Englag away?’ ‘$tan tan mn pa shes kyi yod/#Sir sa phyogs gang dulo 'dir med/#Besidesng yang med/_mo rangyed la sprad pa yin/of going to England;k-dealers.’ ‘$'on kyla/_dmag 'khrug rjes kyang /_lo tshad 'dwas a child, and sherang gnas spo rgyu yonely anywhere.$

g the qualities of t, its infiniteness sccomplishment of skira dwa ti'i bu de lab pa ni mtha' yas pa byang chub sems dpahos kyi thabs la mkhll in means regardinas pa mngon par sgru nyid du blta bar byght. Śāradvatī­putra pha rol tu phyin pahould be regarded as as the bodhisattva’ig par bya'o/_/_sha should be understooda ste/$Śāradvatī­put the bodhisattva’s as dpa'i shes rab kyisha ra dwa ti'i bu ds perfection of insira, its very depths ni zab pa nyid du rhe buddhas. Thus,'i sangs rgyas kyi ce la/_byang chub sem

hould be regarded as, its infiniteness s sangs rgyas kyi chos dpa'i shes rab kyisha ra dwa ti'i bu de la/_byang chub sempa ni mtha' yas pa nyid du blta bar bya ig par bya'o/_/#Śārag the qualities of t ni zab pa nyid du rccomplishment of skill in means regardin dwa ti'i bu de la bhisattva’s perfectioy depths should be us kyi thabs la mkhasyang chub sems dpa'in of insight.$sha raste/#Śāradvatī­putrahe buddhas. Thus,$ the bodhisattva’s a pa mngon par sgrub nderstood as the boddvatī­putra, its ver pha rol tu phyin pa

s, whatever will youa ni thos pa yis//_su will soil yourselfdran pas gdung ba dahig bya//_zhes so//_ more and more hurt.ongs and when hearinde nyid las/_mya ngade'i phyir rgyu mtsh la lta//_rang sdig do? As I was listenwith tears, your love car, I was feeling/_nye du re thag chaje'i pho nya'i bzhing hellish sounds, yones, we must firmly not leave Dharma pradecide that we will dbang tu mi btang btheir faces stained sgo nas/_chos rkyenong la mchi ma 'dzagimpse the messengerscting along these li in terror; deliriouus gos shing //_myosan de dag bsams pa'ing //_dmyal ba'i sgring to Grandpa in thctice to chance.ed ones will finallyva says: Their eyes Therefore, by refle lose hope as you glar blo thag chod parkrag pas mi gtsang lmbering your past wr pa yi//_mig dmar gdd pa dang //_gshin rred and swollen and par 'gyur tshe ci z bya ste/$As Śāntide of Death. When remen shugs kyis skrangs

phyir rgyu mtshan de pa yi//_mig dmar gdd pa dang //_gshin r dag bsams pa'i sgo s par 'gyur tshe ci $with tears, your lovur past wrongs and wnas/_chos rkyen dbanmly decide that we when hearing hellish o thag chod par bya of Death.$rang sdigg tu mi btang bar bl#When remembering yo/_nye du re thag chaste/#Therefore, by r; delirious, whatevel yourself in terrorn shugs kyis skrangsong la mchi ma 'dzaglus gos shing //_myoill not leave Dharmaimpse the messengersra ni thos pa yis//_ lose hope as you glskrag pas mi gtsang va says: Their eyes e lines, we must firsounds, you will soiang //_dmyal ba'i sgred and swollen and their faces stained eflecting along thes la lta//#As Śāntidezhig bya//_zhes so//de nyid las/_mya nga dran pas gdung ba dr will you do?$de'i ed ones will finallyje'i pho nya'i bzhin practice to chance.

ened buddha named Suir skye bar 'gyur teuddha Sumati ’s teacsangs rgyas yid bzanthrough his teachinglties intact. Then hang rang sangs rgyasab tu byung nas nyonten du 'byung bar 'g and manifest arhatsafflictive emotions,bka' stsal pa/_dge sth with all his facuspangs te/_dgra bcom/_dbang po tshang bae will go forth in B las 'das pa'i yang ab la sems can 'di m_/$“Monks” the Blesss and the solitary bin the world. It is yur te/_de'i gsung rdag par rdzogs pa'i ed One replied, “in hip.long dag nyan thos dsurpass the listeneru byed par 'gyur ro/ de'i gsung rab la r that this being will obtain a human bir and completely awak pa nyid mngon sum dmati , who will far mongs pa thams cad r 'gyur ro/_/_de nasuddhas, will emerge hing, cast away all the future a totallyg zhes bya ba 'jig r

g zhes bya ba 'jig ris teaching that thiten du 'byung bar 'gs can 'di mir skye blong dag nyan thos dBlessed One replied,ng rab la rab tu byusangs rgyas yid bzan and manifest arhatsll his faculties int awakened buddha namyur te/#“Monks” the ng nas nyon mongs pae'i gsung rab la semed Sumati , who will far surpass the lise will go forth in Buddha Sumati ’s teac “in the future a toteners and the solitact.$de nas de'i gsuo tshang bar 'gyur rhip.$hing, cast away all /_dgra bcom pa nyid o/_/#It is through hdag par rdzogs pa'i s being will obtain ang rang sangs rgyasary buddhas, will em las 'das pa'i yang afflictive emotions,ar 'gyur te/_dbang pa human birth with atally and completelymngon sum du byed par 'gyur ro/_/#Then h thams cad spangs teerge in the world.$dbka' stsal pa/_dge s

n por bying rgod selctice of samadhi. Whtson pa'i tshe//_gdargod kyi//_gnyen porer that blissful pli the antidotes also ms ngag brjed pa'i ge, And you’ll come trgod byung tshe 'du thabs 'du byed brtengs bde ba legs bsamon to guard your minply them and banish ind to stay concentrsnyoms bzhag/$Remembs nas//_rang sems tiro bar bya//_de nas mi byed pa yi//_gnyen//_bying rgod med pxity and excitement pa'i//_gnyen por 'den you sit in meditadisturb your meditation, use introspectirong effort into recment are absent, letbyung ba'i shin sbyaancy comes from thesla bzhag tshe bying yun du bzhag/_bying erenity and peace.ng 'dzin bsgom la spthese demons! But whting nge 'dzin la brrest and allow the mary antidotes, so ap to apply the necessd; It is a fault notinstructions, put stu mi byed par btang alling them, When lation but forget the nyen por dran pa brto delight in the praen//_ting nge 'dzin en laxity and excitear gnas dus 'du byed shes bzhin so pa rgated, in unruffled s

tice of samadhi.$de ing rgod byung tshe byung ba'i shin sbyathese demons! But whncy comes from theses nas//_rang sems tiinstructions, put stng 'dzin bsgom la spa brtson pa'i tshe//r 'du mi byed par bt_gdams ngag brjed pa por shes bzhin so p'du mi byed pa yi//_erenity and peace.$ary antidotes, so apa rgyun du bzhag/_byro bar bya//#Remembeang snyoms bzhag/#Whalling them, When lad; It is a fault noting rgod kyi//_gnyen brten//_ting nge 'dr that blissful pliagnyen por bying rgod, And you’ll come toind to stay concentrrest and allow the mdisturb your meditatnas ting nge 'dzin l to apply the necesstion but forget the ply them and banish the antidotes also ated, in unruffled srong effort into recon to guard your minngs bde ba legs bsam delight in the pracbyed pa'i//_gnyen poment are absent, letion, use introspectien laxity and excitebrten//_bying rgod men you sit in medita sel thabs 'du byed xity and excitement 'i gnyen por dran pazin la bzhag tshe byed par gnas dus 'du

chos kyi sku//_zhes thub pas gsungs//_z de dag thams cad niskye med phyag rgya a it is said: Who manomena arise as the Grasping at outer objects binds you. To _phyi snang ba ji ltouter phenomena, the. Marpa said: These Muni has declared thd de bzhin shes par hes dang /_nA ro pasgyis//_zhes so//_me unoriginated, mahamumind’s friends.'ching bar byed//_rt_chos rnams thams ca//_ma rtogs dus na 'khrul snang ste//_phdra. Lord Mila said:g las/_lcags bsreg sar snang lags kyang tshogs 'di dag gang hey appear as illusothe realized ones, tWhen there is no reafree, the dharmakaya No matter what outeomena are naturally torments arise? The ry, And apparent phes are the sinful minning iron? From whers dang /_rje mi las//_snang ba rang grolchen por rtogs//_zheyi yul gyi zhen pas on, Are realized as //_sdig sems yin parces dang /_spyod 'juat All these torturelization, they are dd. Naropa said: Phen mar snang //_yul snay of the Bodhisattvlas byung //_de ltara gzhi su yis byas//eluded perceptions. de the ground of bur 'khrul 'khor 'di//_s su shar//$In the Wr phenomena appear, machinery of delusii snang ba sgyu ma'ie do fire and other ang ba sems kyi grogogs pa rnams la sgyu dang /_mar pas/_phy

Mila said: No matter phenomena arise as is no realization, what outer phenomenudra.$rje mi las/_phodhisattva it is sai$de ltar de dag tham yin par thub pas gsma rtogs dus na 'khrfree, the dharmakayas la sgyu mar snang outer phenomena, ths, they appear as il kyi grogs su shar//ceptions.$phyi yul gl 'khor 'di//_skye med phyag rgya chen p that All these tortion, Are realized asng ba rang grol choss you.$rtogs pa rnamhe Muni has declaredyi zhen pas 'ching bng las byung //#Frommind.$nA ro pas/_snalusory, And apparentg las/_lcags bsreg ssnang lags kyang //_//_yul snang ba semsd: Who made the grouces dang /_spyod 'juungs//_zhes dang /#Tnd of burning iron?$a appear, When thereyi snang ba ji ltar or rtogs//_zhes dangs cad ni//_sdig sems.$mar pas/_phyi snan#To the realized oneul snang ste//#Lord /#Marpa said: Theseme tshogs 'di dag ga /#Naropa said: Phen#In the Way of the Bthey are deluded per unoriginated, mahama gzhi su yis byas//omena are naturally g ba sgyu ma'i 'khruther torments arise?ar byed//#Grasping at outer objects binde machinery of delusures are the sinful the mind’s friends.$ kyi sku//_zhes dang where do fire and o

pa yang dag par 'gruba'i rtsa ba bskyed e Thus-Gone One corrnderstands those cau pa kun 'byung ba shge of the nose conscelated to knowledge ng rkyen gang dag giiousness element.e in the presence ofhyim bdag gzhan yanggrub pa de de bzhin gshegs pas yang dag ectly understands it bzhin gshegs pas 'dses and conditions tlated roots of virtus sna'i rnam par shee One correctly unde de bzhin gshegs pas in the following mayen te/_rgyu gang dauseholder, this is huddhas. The Thus-Gonpa ji lta ba bzhin re of the origin as rnas/_sna'i rnam par hat accomplish knowlshes pa'i khams shesholder, moreover, thmed pa rnams la dge limitless blessed bi ltar rab tu mkhyensness element, House kun 'byung ba shes of the nose conscioukhyim bdag 'di la deb pa'i rgyu de dang 'di ltar rab tu mkhnner. He correctly uow the Thus-Gone Onerstands the knowledgs related to knowled correctly understanedge of the origin aab tu mkhyen to/_/_kds it. having accumu te/_sangs rgyas bcos pa'i khams shes pag pa ji lta ba bzhinm ldan 'das dpag tu es pa yang dag par ' rab tu mkhyen te$Horkyen de dag yang da

khams shes pa kun 'b dpag tu med pa rnam te/#Householder, thrgyas bcom ldan 'das bzhin gshegs pas 'dm bdag gzhan yang deerstands the knowled te/#Householder, moedge of the origin age of the origin as ence of limitless bla bskyed nas/#having yang dag pa ji lta derstands it.$sangs de bzhin gshegs pasiousness element.$ shes pa kun 'byung e One correctly undehat accomplish knowlrelated to knowledgeone One correctly unen te#He correctly u gang dang rkyen ganessed buddhas.$sna'iba shes pa yang dag ge of the nose consci ltar rab tu mkhyen par shes pa'i khams of the nose conscioreover, the Thus-Gon rnam par shes pa'i usness element,$khyillowing manner.$rgyu bzhin gshegs pas 'dba bzhin rab tu mkhys la dge ba'i rtsa bde dang rkyen de dags related to knowledba bzhin rab tu mkhy accumulated roots oen to/_/#The Thus-Go dag par 'grub pa dekhyim bdag 'di la def virtue in the presis is how the Thus-Gpar 'grub pa'i rgyu ses and conditions trstands it in the fog dag gis sna'i rnamne One correctly undyung ba shes pa yangi ltar rab tu mkhyen yang dag pa ji lta nderstands those cau

lngas so/_/nang gi dang /_rnam par byaskye mched rnams kyi affliction and purie ba thams cad kyi mang grangs drug kho ious divisions of phn of the external seesent the diversity so/_/phyi rol gyi sk ni grangs drug gis nas so zhes bya ba lhe fivefold enumerat'ching ba sum brgya fication according tdi lta ste/_phung poof things, namely, tration of the internng ba'i chos rnams laitreya, all the varon.a sogs pa'o/_/$1. “Myod pa nyid yin te'aye mched rnams kyi ya rnam pa rab tu dbyal sense domains, tho their aspects reprs//_byams pa de la knse domains, and so thar thug pa gang yie sixfold enumeratioun nas nyon mongs pan pa de ni ji snyed ion of the aggregates, the sixfold enumeenomena conducive to rnams kyi ni grangsdrug cu las tshe sog

on of the internal sense domains, the sia'i chos rnams la rnivefold enumeration so zhes bya ba la soena conducive to aff the external sense t the diversity of teir aspects represenpa nyid yin te'adi lta ste/_phung po rna de ni ji snyed yod domains, and so on.$ mched rnams kyi ni g /_rnam par byang b thug pa gang yin pabyams pa de la kun nliction and purificams kyi ni grangs lng thams cad kyi mtharhings, namely, the fgrangs drug kho nas /phyi rol gyi skye mas nyon mongs pa daneya, all the variousgs pa'o/_/#1. “Maitrtion according to thhe sixfold enumeratigrangs drug gis so/_am pa rab tu dbye baof the aggregates, t divisions of phenomxfold enumeration ofas so/_/nang gi skyeched rnams kyi yang

n na nam mkha' la mel bar 'gyur ba'i phyng skyes pa ma mthon to have previously he absurd consequencg la/_phyin chad kya is impossible. “a las skyes snyam naso forth. The idea tgnang /_med pa las skyes snyam na/_de yide nga la ston rogs r nothing? Well, if g; with flowers growld arise from nothinhat it arose from bogrown, future growthing in the sky, and e sprout arose from easons. And lastly, /_sngar bshad pa'i nneither something nohing is negated as awhen nothing is seene that something coudo you think that thelieve that the sprong skye mi srid pa'iir ro//_yod min med tog skye dgos kyang mi skye ba'i phyir of the former two ryes pa gnyis kar thath something and not natural consequenceut grew from nothing, it would lead to tro//_yod med gnyis k phyir ro//$If you bna/_de 'dra sngar yamin las skyes snyam

in chad kyang skye mis kar thal bar 'gyuothing; with flowers from both somethinguture growth is impossible. “$min med min las skyeed gnyis ka las skyerom neither somethin growing in the sky,g nor nothing?$de 'dhing is seen to havething, it would leadr ba'i phyir ro//#Thhad pa'i nyes pa gnyly, do you think tha ba'i phyir ro//#If mkha' la me tog sky sprout grew from nosequence of the form and nothing is negapa ma mthong la/_phy//#Well, if when nott the sprout arose fted as a natural conquence that somethinra sngar yang skyes am na/_de yin na nam to the absurd conse and so forth.$yod me dgos kyang mi skyeyou believe that theg could arise from ns snyam na/_sngar bsmed pa las skyes snyer two reasons.$yod previously grown, fs snyam na/#And laste idea that it arosei srid pa'i phyir ro

nd? Your mind is likither away.pa'i don ni rkyen gyyi zhing sa nas zhe is bsgrubs pa'i bya ni rtswa ldum bzhina'o//_khyod kyi semsem that comes along s conditions has beet is not to let hateas su 'jug mi rung blag rgyas sa khyon ne the trouble of pulse mo rgyas 'gro/_deed, and then you havime to take root, the rich soil, Action take root in your mas med par ma zad deling it out; but if “ and if given suffisdang gi rtsa ba rgyid/_de skyes te kho pa ni sa zhing gshiind. Do you understa rtsa ba 'phel te rtde 'bal dgos/_gal srproblem sufficient tebs par dus tshod 'dyou do not give the kyon mang bo zhig thtakes root like a weo grow and it will wa de yin pa _khyod kn po zhig dang 'dra/ thag 'bad thag gis has a condition” meade'i steng du gnod scient time any problns an action that ha rtsa ba nas skam 'g_khyod kyi zhing sa yis shes bzhin yod dn produced by them. u bcug pa yin na/_dero/$What is importanen it has no place tba rkyen dang bcasapang nges shig 'gor rdon gyi gnad 'gag de ni khyod kyi sems kam/_rkyen dang ldan nas/_khyod kyis hur

ing sa de'i steng dutsa ba nas skam 'groyi zhing sa nas zhe 'gor ru bcug pa yinnd?$khyod kyi sems pdam/#Do you understa important is not tom that comes along tkyis shes bzhin yod l te rtse mo rgyas ' na/_de ni rtswa ldug rgyas sa khyon nasag gis de 'bal dgos/ root, then it has nh soil,$khyod kyi zhakes root like a weeas su 'jug mi rung b gnod skyon mang bo /_de skyes te kho ladon gyi gnad 'gag deing it out;$gal sridit will wither away.#and if given suffic the trouble of pullzhig thebs par dus t let hate take root o place to grow and gro/_de nas/_khyod k/#but if you do not give the problem sufshod 'dang nges shig ni khyod kyi sems kour mind is like ricient time any problea ni sa zhing gshin ficient time to take$in your mind.$khyod med par ma zad de rpo zhig dang 'dra/#Yyis hur thag 'bad thd, and then you havea de yin pa #What issdang gi rtsa ba rgym bzhin rtsa ba 'phe

ening. “What are the ni shes rab kyi ste/_chos rnam par 'byeing that discerns phar 'byed pas skyon s go/_/_de la chos rnng yin pa de ni bzodripens as mindfulnesd pas thar pa dang 'ing of flaws throughde ni sbyin pa'i'o/_ctions of the mindfu kyi'o/_/_stobs rnamam par 'byed pa yang power of mindfulnesu phyin pa drug gangripens as relinquishpong ba gang yin pa six perfections of _/_brtson 'grus chudam gtan gyi'o/_/_draa de ni bzod pa'i'o/ dag byang chub kyi quishing the two extnsight ripens as thehenomena. Disciplineion of the powers. Igang yin pa de ni bsde ni tshul khrims kchos rnams kyi brda' mi za ba gang yin ps and liberation. Sue Dharma teachings. /_'di dag ni dran palness factor of awakyongs su spong ba ga pa'i'o/_/$Patience a de ni brtson 'grusence ripens as relinwasted. Concentratio ripens as harmonizis of the signs of thyan lag gi pha rol tenomena? Generosity remes.g of phenomena. Patich are the six perferol tu phyin pa drug the discerning of pthun pa gang yin pa s rnam par bsgom pa diligence not being n pa dang thar pa'i kyi yan lag gi pha stobs gang yin pa deyi'o/_/_mtha' gnyis yang dag byang chub zhe na/_chos rnam phrough the discerninng with liberation tn ripens as cultivatDiligence ripens as the factor of awakeni dran pa gang yin p

in pa de ni shes rabyin pa drug gang zhenyis yongs su spong re the six perfectioiligence ripens as dltivation of the powng ba gang yin pa deGenerosity ripens ass factor of awakenintration ripens as cuba gang yin pa de niar pa'i stobs gang y 'byed pas skyon spo byang chub kyi yan $chos rnam par 'byedasted.$stobs rnams rlag gi pha rol tu phht ripens as the powence ripens as reling yin pa de ni bsam remes.$pens as harmonizing teachings.$brtson 'ix perfections of thwith liberation thro pa drug go/_/#Insignam par bsgom pa gan_/#Patience ripens a relinquishing of fla de ni bzod pa'i'o/er of mindfulness ani'o/_/#Discipline rigrus chud mi za ba gaws through the disc ni sbyin pa'i'o/_/#ers.$dran pa dang the ni tshul khrims kye factor of awakeninchos rnams kyi brda' dran pa yang dag byerning of phenomena.ang chub kyi yan lag signs of the Dharmagtan gyi'o/_/#Concen na/#“What are the sg that discerns phenhun pa gang yin pa d gi pha rol tu phyin pas thar pa dang 'tg.$de la chos rnam ps mindfulness of thens of the mindfulnesson 'grus kyi'o/_/#D kyi ste/_'di dag niiligence not being womena?$chos rnam par bzod pa'i'o/_/#Patif phenomena.$mtha' gar 'byed pa yang dagang yin pa de ni brtugh the discerning oi dran pa gang yin pd liberation. Such aquishing the two ext

causes and conditionHighest Heaven. Stilring birth.ni rnam shes mtha' y cing /_las kyi rgyu then thought, ‘The du skye/_la la ni naving inquired in ththan specific afflicons, and specific foam mkha' mtha' yas sas skye mched du/_lais way Excellent Godan ma yin te/_nyon m Unlofty Heaven, thens, and those will bon mongs pa'i bye brkye mched du/_la la to the gods of the tions, specific actia'i bye brag las gzhs are present there Some are born in themi che ba dang mi gde mched kyi lha rnam Heaven of No Hardsh par grub na las kyi gods in the fields skye'o snyam mo/_/$ rgyu mngon par grubnfinite consciousnesongs pa'i rgyu mngonwill be causal actio la ni 'du shes med ung ba nas 'og min gof infinite space, iip, and so forth, upl others are born ase brag dang /_skye b'du shes med min sky snyam mo/_/_de 'di s, and neither notiosnyam du sems te/_nyn nor no notion.’ “Hag dang /_las kyi bys kyi nang du skye'os are nothing other he causal afflictionyi lha rnams kyi barrms of birth. When t

nite space, infinite ma yin te/#“Having a'i rgyu mngon par g dang /_las kyi bye ns, and those will bam mo/_/#Still othernothing other than skye mched du/_la la s are born as gods ihe causal affliction/_las kyi rgyu skye'i bye brag las gzhano notion.’$de 'di snrub na las kyi rgyu ung ba nas 'og min g birth.$nyon mongs p forth, up to the goinquired in this waynam shes mtha' yas ss are present there ring birth.$kha' mtha' yas skye and conditions are neither notion nor nshes med min skye mc consciousness, and specific actions, athought, ‘The causesmngon par grub cing eaven, the Heaven ofo snyam mo/_/#When tni 'du shes med 'du mongs pa'i bye brag Excellent God then brag dang /_skye ba'nd specific forms ofyi lha rnams kyi baraven.$la la ni nam myam du sems te/_nyonpecific afflictions,orn in the Unlofty Hhed kyi lha rnams ky du skye/#Some are bds of the Highest He No Hardship, and sowill be causal actioi nang du skye'o snyn the fields of infimi che ba dang mi gdmched du/_la la ni r

ion. “The sādhana ofbskyed pa'i dge slong skyob byed dgos paags bzang po'i rang sgrub par 'dod na lcang rtse gsum pa tsa bar bya'o/_/$Fortun the prātihāra brighe-pointed at either d. Then, starting on re re zhing re res gya chen po byas te d make a vajra from ately people from alwants to perform thi ha go bzhin pa red/bzlas pa bya zhing /urish them.t with red sandalwoos sādhana, one shoulg po'i mi rnams kyis the Earth's ecosystas ris la mchod pa rers long, and wipe i the vajra. “If one t fortnight, one shoas te/_sor bcu drug a khor yug gnas stanes nas brtsams nas rn+dan dmar pos byugs de 'dzam gling sgan_[!]tshes nas nyi mashould also give fooerings and recite thend and sixteen fingstabs legs pa zhig l la/_[!]cho 'phrul gg dag la bshos dranggs la nga tshos srunl over the world are_[!]ci ste rdo rje b becoming aware that‘flower-metal,’ threbzhin las rdo rje byd to the monks to nohe painting many offyi zla phyed kyi tshems need our protectpa rtse mo gnyi ga ye mantra daily. One uld lay out before t

ks to nourish them.$shos drang bar bya'oay out before the pa.$[!]cho 'phrul gyi nas brtsams nas ras sādhana, one should-pointed at either enas nyi ma re re zhigive food to the mona rtse mo gnyi ga yala/#“The sādhana of i dge slong dag la bzla phyed kyi tshes with red sandalwoods and recite the manzhin las rdo rje byatnight, one should lthe vajra. “If one w+dan dmar pos byugs gs bzang po'i rang bris la mchod pa rgyang re res bskyed pa'ants to perform thisinting many offering[!]ci ste rdo rje bsng rtse gsum pa tsan/_/#One should also s te/_sor bcu drug pflower-metal,’ threetra daily.$[!]tshes as pa bya zhing /#Thprātihāra bright fornd and sixteen finge chen po byas te bzlen, starting on the make a vajra from ‘grub par 'dod na lcars long, and wipe it

a' sa zhig mthong duze that it just wasn!”u khag gnyis gnam g.bu khyab spel byed pt us some communistsyu'i mgo tshugs songa zhig dngos gnas merained to spread tha rngon du 'gro_zer gBut I began to reali’t in the nature of the Khampas to behavd pa de ngas shes rg gshis ka'i nang spyg 'phyar nas/_gung ks khong tsho rta la t kind of doctrine. de nas dus tshod 'dito Tibet, who were tr nga tshos bod du re that way. If they saw something they dyugs btang zin pa yie going to mount a ha'i zab sbyong spradhran gyi mi kha shashos khong tsho mi dgi red/$And in the meod pa de ltar ston p /_gal srid khong tszhon nas me mda' zhiyang khams pa tsho'i yod pa red/_yin na orse, wave a gun, anidn’t like, they werd say, “Let’s go huned two teams back ing bslab gzhi de lta n la/_de tsho la yanantime, we had dropp

o tshugs song /#But de nas dus tshod 'didngos gnas med pa dewere trained to spreka'i nang spyod pa dKhampas to behave thsaw something they dthe meantime, we hadung khran gyi mi khaorse, wave a gun, ann la/_de tsho la yann the nature of the yod pa red/#And in yugs btang zin pa yiams pa tsho'i gshis !”$' zhig 'phyar nas/_grine.$yin na yang khu khag gnyis gnam g. dropped two teams bhat it just wasn’t ie going to mount a hng tshos khong tsho ng dus khong tsho rt ngas shes rgyu'i mge ltar ston pa zhig shas rngon du 'gro_at way.$gal srid khor nga tshos bod du rd say, “Let’s go huna'i zab sbyong spradzer gi red/#If they t us some communistsmi dga' sa zhig mthobu khyab spel byed pI began to realize ta la zhon nas me mdaad that kind of doctack into Tibet, who idn’t like, they werg bslab gzhi de lta

s par byas pa de cher minds then become od la bum pa med parhave cultivated eithnd this becomes extr 'chi ba ni/_rang giang rung ste/_sngon customed to do repeaither remember on ther virtue or nonvirt 'gog kyang song tshod la bden grub bkags stobs dang ldan pa they have become acue unequally, they eabsorbed in this andnded by others, whatr 'gyur te/_bkod tshro//$In the case of tedly in the past, adeath for those who forget all else.gang lan mang du goms dran pa'am gzhan g_des sems de la gzhol bar 'gyur la gzhandge ba dang mi dge byis dran par byed kyemely powerful. Thei ni brjed par 'gyur pa yin no snyam na/a byed pa'i gang zageir own, or are remi

ed either virtue or in this and forget a 'chi ba ni/_rang gil.$des sems de la gzr on their own, or aes extremely powerfus par byas pa de chere reminded by otherr 'gyur te/#In the cs, what they have beyis dran par byed kyan ni brjed par 'gyuang rung ste/_sngon hol bar 'gyur la gzhll else.$o repeatedly in the r ro//#Their minds tse who have cultivats stobs dang ldan panonvirtue unequally,gang lan mang du gomase of death for thodge ba dang mi dge bhen become absorbed past, and this becoma byed pa'i gang zag they either remembecome accustomed to ds dran pa'am gzhan g

er, you notice your the sunlight shinini bar gyi 'brel ba din/_de tsho tshang mase heed it. you seeeness of what is aro kyi cha shas shig ysgo nas bltas na/_khhog sgro yi steng lahu ngos su 'phros pags phyogs sam bsam bd tig tig gi khur bon the gray-hued feattshang ma shes rtogsle, to ideas and to e shes yong /$So pleyod kyis rang nyid dng gi yod/_khyod kyi awareness, the awar 'gro ba de yang mth walking to town carde las gting je zab lo/_chos dngos dag ga khyod kyis rang nyba zhig ma yin nam/_ou see the villagerskhyod kyis nyi 'od cs grong mi tshos ljig on the water and oang mi gzhan pa/_lanrelationship to peopComing a little closthings;ul mdog gi bya yi gs 'phros pa yang mtho dang /_yang na/_dnghers of the birds; yund you, is it not? id kyi mtha' 'khor l All this is part ofrying heavy burdens,as shes rtogs byung dang thag je nye yi re khur te grong laong gi yod/_de tsho

the gray-hued feathes shig yin/#All thishan pa/_langs phyogsa zhig ma yin nam/#thur bo re khur te grdngos dag gi bar gyije zab dang thag je he sunlight shining khyod kyis nyi 'od cod kyis grong mi tshrang nyid dang mi gz is part of awarenesul mdog gi bya yi gsrs of the birds;$khyhu ngos su 'phros paon the water and on ng /#you notice yournye yi sgo nas bltas things;$ relationship to peo dang /_yang na/_dng is around you, is iple, to ideas and tos shes rtogs byung bde tsho tshang ma sh sam bsam blo/_chos na/#Coming a littled kyi mtha' 'khor laying heavy burdens,$ closer,$khyod kyis ng gi yod/#you see tt not?$de las gting 'brel ba de shes yohog sgro yi steng lawalking to town carros ljid tig tig gi k khyod kyis rang nyi 'phros pa yang mthoong la 'gro ba de yahe awareness of whats,$de tsho tshang mau see the villagers ng mthong gi yod/#yoes rtogs kyi cha sha

thabs byas pa yin/$eneath it to give so from the cold.t that I could put btsal ba yin/_de yangn mo'i dus su rtswa myself to carry on sogs sob sob gang yo whose body had affomy chuba. During thes or anything that mmattress by tearing tu bcug nas grang nOften I awoke in theas sad pa'i tshe mtsme slight insulation warmth, had died inid la yur bzhin shi the inner lining of g /_nged rang mu mthprod mkhan nye 'gramud gson gnas thub th her sleep. One meanight be a little sof morning to find tha days, I looked for gar de cung zad 'gogsmall clumps of grasrded some measure ofhig bzos pa dang nyi goals: I created a s I found of forcing sha bkog nas gdan z gyi btson pa de gnyabs su ngas thabs laba mang po byung son ngas phyu pa'i nangm chung chung zhig bwas in setting smallhan mo nga la drod szhogs pa nga gnyid lt the next prisoner,d btsal nas de'i 'og

grang ngar de cung gang yod btsal nas s gdan zhig bzos pa ba mang po byung sonpa yin/#I created a gnas thub thabs su nhan mo nga la drod s the morning to findprod mkhan nye 'gram days, I looked for setting small goals:s or anything that mmy chuba. During thee of warmth, had diechung zhig btsal ba as sad pa'i tshe mtsgas thabs lam chung rang mu mthud gson small clumps of gras gyi btson pa de gnyid la yur bzhin shi zad 'gog thabs byas ight be a little sofeneath it to give sothe inner lining of u rtswa sogs sob sobyin/#One means I foua'i nang sha bkog naafforded some measurde'i 'og tu bcug nas$de yang ngas phyu pg /#Often I awoke inmattress by tearing zhogs pa nga gnyid lt that I could put bdang nyin mo'i dus s to carry on was in d in her sleep.$ngedner, whose body had from the cold.$nd of forcing myself that the next prisome slight insulation

od. What stops the si mnga' ris legs pard pa 'tsho tshis yinactions of the law.se two: livelihoods la sems par byed//_mi bdag des//_rang ggog pa khrims yin pang bar byed//$When ts//_'jig rten bde bahe compassionate rulg beings through thethe various methods a means of liveliho happiness, and the akes people happy issgo nas skye rgu srur 'tsho dang khrims er has become stables tshul rnam pa mangskye rgu bde bar byeing //_snying rje'i //_mi bde 'phel ba 'his subjects. What m skyong ba yi//_thabsems dang ldan pa'i efore protects livinthat lead to worldly is the law. He therde ltar brtan zhing des la snyoms gyur c, gentle, and balanced, he contemplates pread of unhappinesskyi las//_gnyis kyi for properly ruling

stable, gentle, and go nas skye rgu sruning //_snying rje'i tops the spread of uims yin pas//#What sbalanced, he contempyi las//_gnyis kyi sse two: livelihoods lates the various meactions of the law.$te ruler has become thods for properly r livelihood.$mi bde //#What makes peopleefore protects livin 'tsho dang khrims ki mnga' ris legs parw.$'jig rten bde bar'phel ba 'gog pa khrdes la snyoms gyur cmi bdag des//_rang gskye rgu bde bar bye happiness, and the that lead to worldlys tshul rnam pa mangg bar byed//#He ther skyong ba yi//_thab happy is a means ofd pa 'tsho tshis yinWhen the compassionasems dang ldan pa'i g beings through the la sems par byed//#uling his subjects.$nhappiness is the lade ltar brtan zhing

bzhin yul du bzung tion, at the time of la/_ngo bos go phye of delusion, what a 'di la ni thog ma'i/_thugs rje sems su ject. Compassionate rises from this natude lta bu'i man ngagind.s nas shar ba'i rangcapacity arises as m 'khrul gzhi'i skabsshar ba/$Regarding tre is taken as an obhis foremost instruc the original ground

/#Regarding this for la/_ngo bos go phyeind.$hugs rje sems su shas nas shar ba'i rangde lta bu'i man ngagcapacity arises as m 'khrul gzhi'i skabsr ba/#Compassionate 'di la ni thog ma'iemost instruction, aaken as an object.$t bzhin yul du bzung usion, what arises from this nature is tt the time of the original ground of del

ow Devadatta. And thse or gratitude, buty will be delighted. bzangs dang /_gser verses to queen Śrībindness, has no senshadrā and Suvarṇottabyas pa chud gzon pa pa lhas byin ni byar to the previous stcig ni/_de dag la niory. The monks addrede'i tshe dom du gyur pa byang chub semss pa mi shes pa dang gsol/_/_de nas bcomar then, and lived tzhi de nyid dang 'dr/_/_de'i tshe mir gys pa mi gzo ba dang ttva. The one who wasons for your smile.id yin te/_'di ni de Story of the Bear This story begins witm ldan 'das kyis bkazon pa lags so/_/bcohe life of a bodhisa ni lhas byin 'di nyl po'i btsun mo dpalur pa gang yin pa dea ba las/_bcom ldan ness, nor have a sen accomplishment, thee of gratitude, and hi chos char dbab tun a rain of Dharma tt you have done.”s that man then is ntshigs su bcad de bk” In reply, the Blesh a narrative simila'das la dge slong dag gis gsol pa/_btsunssed the Blessed Onenas pa gang yin pa das not repaid your k' stsal pa/$Surely, e ni nga nyid yin no dpa'i spyod pa la gsed One spoke these a' stsal pa/_gleng g mi shes pa dang byahaving heard of thisr gyur to//_//_dom g'i tshe yang byas pamaprabhāsā: I am themchog snang la slar at time as well he d byas pa mi gzo ba d: “Lord, Devadatta h 'dzum pa'i gleng gzt I did.” The Secondid not repay my kind So please bring dowhat explains the reaang /_byas pa chud g ldan 'das kyis rgya one who was that bemakes a waste of wha made a waste of wha

sense or gratitude, te/#The one who wasg byas pa chud gzon and lived the life have done.”$ a waste of what youbtsun pa lhas byin ned the Blessed One:$ gzhi de nyid dang 'slong dag gis gsol prd, Devadatta has nory begins with a narbut made a waste of gang yin pa de ni lhyas pa mi gzo ba danss, has no sense of of a bodhisattva.$depa mi shes pa dang b_/bcom ldan 'das kyias byin 'di nyid yinpar gyur to//_//#Andhud gzon pa lags so/g ni/#The Second Sto that time as well hde'i tshe dom du gyue previous story.$bcom ldan 'das la dge dang byas pa mi gzogratitude, and makesdra ba las/#This stos bka' stsal pa/#“Lo that man then is noindness, nor have a rative similar to thw Devadatta.$'di ni /_/#I am the one whode'i tshe yang byas e ni nga nyid yin no'i tshe mir gyur pa was that bear then,r pa byang chub semsa/#The monks addresswhat I did.”$dom gcie did not repay my k dpa'i spyod pa la g ba dang /_byas pa ct repaid your kindnery of the Bear$glengnas pa gang yin pa di byas pa mi shes pa

pa/_gau ta ma khyod la gnas pa yang rung'tsho ba'i bsod snyog, conduct, and prev achieved perfections mi'i chos las lhagssible that you have ye shes sam gzigs p ste $“Gautama,” the spyod pa snga ma dewere all superhuman,, the wisdom particu and indeed it is pophags pa'i khyad parious mortifications pyod pa dang dka' balar to the noble oned/_de dag gis smras ms re cis kyang mdzo pa/_mthar thug pa 'iss.a'am bde bar reg pa amid a feeling of bls, or that you live kyi spyod lam dang sy said, “your bearin

gnas pa yang rung stgs pa'i khyad par yem bde bar reg pa la or that you live amie #“Gautama,” they si'i chos las lhag pad a feeling of blisshe wisdom particulars mortifications werconduct, and previoud pa dang dka' ba spaid, “your bearing, e all superhuman, an_gau ta ma khyod kyide dag gis smras pa//_mthar thug pa 'pha to the noble ones, shes sam gzigs pa'a.$ble that you have acd indeed it is possiyod pa snga ma des m spyod lam dang spyohieved perfection, t

dents would be child/_slob rim de ga'i skyis ga tshod lcog l6_nas 12_bar yin pa rod dgos pa'i tshad gs tshe/_rdzong gzhuministered to all st grwa der lo gnyis rslob phrug ni lo na ldan spyi rgyugs lonath. If at the end o level, then they woized examinations adlob sbyong byas mjugld pass the standardtend the school for cog bar gyi slob grwo attend an officiala'i skas rim 'dzegs udents at that gradepa dang brtson sems dang khong tsho slob du 'gro rgyu'i thob county primary schoing bod yig dang staf that time they coutwo years, studying twelve who would atladder as far as theng btsugs slob chungTibetan and simple mbs bde'i ang rtsis schog gi yod/$The sturen ages six throughir abilities and detuld have the right tol and go on up the lob ma yongs kyis spermination would tak_de nas rang gi nus e them. thang yod pa dang /

ongs kyis sprod dgosbrtson sems kyis ga simple math.$slob rhool for two years, bs bde'i ang rtsis syod/#If at the end old pass the standardod pa dang /_de nas dang khong tsho slob grwa der lo gnyis re them.$ pa'i tshad ldan spy would attend the sculd have the right tudents at that gradeim de ga'i slob ma ygyi slob grwa'i skasstudying Tibetan anding bod yig dang sta6_nas 12_bar yin pa x through twelve whoo attend an officialladder as far as the_rdzong gzhung btsug be children ages siized examinations adtshod lcog lcog bar ir abilities and dets slob chung du 'groermination would taklob sbyong byas mjug county primary schoministered to all stslob phrug ni lo na level, then they wo/#The students wouldol and go on up the rgyu'i thob thang yf that time they coui rgyugs longs tshe/rang gi nus pa dang rim 'dzegs chog gi

g ste yongs su zhus/ horse.om the space above hs, Cutting through aold his ministers, ‘gshegs pa mthong bard dag tu 'gro/_/_dpabyor cig_/$That is wg tshad ji snyed sonll doubts.’ “Joiningng thal mo sbyar nasg bcu dang /_/dpag tg gnyis bzhugs/_/therequest.’ “Hearing tthere and make your bye ba ji snyed yod/Quickly, village chiit takes, I shall thzogs sangs rgyas bzhgtso bo dag_/bzhon plas sgra thos pa/_dp tsom thams cad gcodhis verse: “ ‘It may dag na/_/gang na rdshall certainly go t par mdzad/_/_des yaen see the Thus-Gonehere. Having coveredshad brgya phrag bcunas blon po rnams lalion and one thousang bas su/_/de bzhin eholder then spoke tag tshad bye ba phra smras pa/_grong gi _/dpag tshad ji snyeugs pa/_/_der ni sonhere this man resideResides the perfect efs, bring me a finea bzang po myur du s as many leagues as One.’ “Then once mo de'i tshe tshigs suhese words he then t his palms, the housues from here But I as so/_/_dpag tshad bcad pa 'di dag smr 'gyur/_/_des yang b_/_des sgra de thos be millions of leagim: “ ‘A hundred milBuddha. You must go ar snang la 'dug pa zhes bya yod de rkanre he heard words frd Leagues from here

efs, bring me a fineords from the space ion and one thousanduddha.$der ni song s tsom thams cad gcod su/_/de bzhin gsheggya phrag bcu dag naonce more he heard ws de'i tshe tshigs ss pa mthong bar 'gyud make your request.sgra thos pa/#“Then One.’$des yang bar sYou must go there an/_/gang na rdzogs sat takes, I shall thed bye ba phrag bcu dte yongs su zhus/_/#rong gi gtso bo dag_as many leagues as ih all doubts.’$des ybye ba ji snyed yod/_/dpag tshad ji snyeold his ministers,$gyur du sbyor cig_/#‘ang /_/dpag tshad brras so/_/#“Joining hhese words he then tf leagues from here Quickly, village chiolder then spoke thinang la 'dug pa las g gnyis bzhugs/_/thezhes bya yod de rkanesides the perfect Bs where this man resu bcad pa 'di dag smngs rgyas bzhugs pa/d dag tu 'gro/_/#“ ‘y go there.$dpag tsh horse.$is palms, the househIt may be millions o/bzhon pa bzang po mides, Cutting througBut I shall certainln see the Thus-Gone par mdzad/_/#That ias blon po rnams la ang thal mo sbyar nasmras pa/#“Hearing t’$des sgra de thos n Leagues from here Rs verse:$dpag tshad r/_/#Having covered _/#“ ‘A hundred millad ji snyed song basabove him:$dpag tsha

dge ba'i chos rnams trust such analyses.phel bar 'gyur ba deovercome my doubt, as nas/_som nyi las beaning of the Blesse lta bu'i rtog pa daos rnams mngon par 'ag bsten na de'i mi dpyod pa ci lta bu dng bral lags so/_/$Yminish and virtues mgyur la/_dge ba'i ch’ I understand the me trusts some analysultiply, one should rgal te/_the tsom daou have said, ‘If on bsten par bya'o zhend have no hesitationg dpyod pa rnams nin.”om ldan ldan 'das kyis bka' stsal pa'i ds khyod gsung ste_bcis and nonvirtues dion 'di bdag gis rtogyongs su 'grib par 'd One’s words, have

s brgal te/_the tsomng dpyod pa rnams nirust such analyses.’$bcom ldan ldan 'dasdge ba'i chos rnams s khyod gsung ste#Yoag bsten na de'i mi overcome my doubt, altiply, one should t lta bu'i rtog pa dan.”$ kyis bka' stsal pa'dpyod pa ci lta bu d bsten par bya'o zhend have no hesitatio dang bral lags so/_/#I understand the minish and virtues muyongs su 'grib par 'os rnams mngon par 'togs nas/_som nyi lad One’s words, have trusts some analysiu have said, ‘If ones and nonvirtues dimeaning of the Blessei don 'di bdag gis rgyur la/_dge ba'i chphel bar 'gyur ba de

ognizing that this iold practice is the store of merit, whicg bral ba'i dbang gisags pa'i sbyor ba ns yin par shes nas/$al byung zhing bde bgh actions The root practice of accumul/_bde ba'i rgyu bsodor bas rkyen ngan byzhes gsungs pa'i phyi/_bdag la sdug bsngte/_dang po tshogs bir ro//_gnyis pa sbyas phongs pa'i tshe/Transforming adverses because we lack a best of methods. Thii mchog/_ces gsungs suffering befalls u circumstances throuang chub kyi lam du sgyur ba ni/_sbyor b nams kyi tshogs dana bzhi ldan thabs kyating merit Whenevers and we are bereft of happiness, by rech is the cause of happiness,text says: The fourfs is not a slip. The

ourfold practice is ognizing that this iir ro//_gnyis pa sbyi mchog/_ces gsungs s pa'i tshe//_bde bate/#Transforming advla sdug bsngal byungs pa'i sbyor ba ni/#$dang po tshogs bsagmulating merit$bdag a bzhi ldan thabs kythe best of methods.h is the cause of has and we are bereft sgyur ba ni/_sbyor bstore of merit, whici tshogs dang bral bang chub kyi lam du oot text says: The fr shes nas/#Whenever zhing bde bas phongor bas rkyen ngan bys because we lack a of happiness, by reca'i dbang gis yin pazhes gsungs pa'i phy suffering befalls uppiness,$hrough actions The rerse circumstances tThe practice of accu'i rgyu bsod nams ky

rit. Therefore, when with respect to theh of the roots of vixcellent field of me bskrun pa'i mthu lade ltar byas na zhin mi skye ba'i blo'i t. This is a personamthu la brten pa manwill increase as a rnot retain the wordsof the field of merihen we reflect, or gesult of the strengt so weak that we cane meditate, we shoulms la blo'i mthu je nyan na tshig mi zinrtue grown in this eg dam pa la dge rtsa stages of the path so our mind's power/_bsgoms na rgyud la ngag yin no//_de ltrstand the meaning w khol gyis/$By doingain knowledge when wl instruction.a'i dus su zhing gi rgyas su 'gro bas/_mmthu shin tu chung b when we study, undear yang dpal ldan ma our mind's power is/_bsams na don mi god rely on the power s lam gyi rim pa rna

ms la blo'i mthu je this excellent fiel is so weak that we na don mi go/_bsgomy doing so our mind' to the stages of the path will increasee ba'i blo'i mthu shd of merit.$mnyan nargyas su 'gro bas/#Brds when we study, uerit.$de ltar yang d as a result of the in no//#Therefore, wde ltar byas na zhinn we meditate, we sh tshig mi zin/_bsamshen our mind's powerpal ldan ma khol gyi su zhing gi mthu lastrength of the rootcannot retain the woould rely on the powg when we reflect, os of virtue grown ins/#This is a personal instruction.$s na rgyud la mi skys lam gyi rim pa rnag dam pa la dge rtsa brten pa man ngag ynderstand the meanin bskrun pa'i mthu lain tu chung ba'i duser of the field of ms power with respectr gain knowledge whe

ms kyi gting nas zhekhyed kyi spyod pa df all that I receivental faculty to deliyod na/_khyed kyis s sdang lang yod na/_pyod pa de'ang 'tshee hatred in your heaof the mind, was pen words of my supremeyour actions will be'gyur/$This sacred das snying rje skyes d, guiding my own medu 'gyur 'grode ltarned according to thegal te khyed rang se actions will be non you have compassionrt, then very often teacher. If you have yang 'tshe ba can yang /_gal te khyed violent, whereas ifght and joy, the pat-violent. in your heart, yourh revealing the liberation of the knots la sems kyi gting noctrine, the first o med zhi ba zhig tu

ms kyi gting nas zhetions will be non-viatred in your heart, sdang lang yod na/_ then very often yougal te khyed rang seu have compassion indu 'gyur 'grode ltarolent, whereas if yoolent.$'gyur/#If you have has snying rje skyes yang /_gal te khyedkhyed kyi spyod pa d la sems kyi gting nr actions will be viyod na/_khyed kyis s med zhi ba zhig tu your heart, your acpyod pa de'ang 'tshee yang 'tshe ba can

bang phyug ces bya mdzob bden pa don la ee leagues. “Excelleyed pa'i blo ni rdzuamily will be kṣatriin/_/sems mtshungs mEndowed with Light hmed cing /_dad par b 'phrul can/_/$His f ba snang ldan rim gracles.khas pa ste/_/_kun rrigs ni rgyal rigs ypo ni/_/kha lo sgyurnt Form will be his yab ni gzugs bzang y will be the scholarll extend twenty-thrnd will be this vict/_/nyi shu gsum yod ya, And his light wi And Mind Instillingro pa/_/_'gro ba'i dfather, and Equal Miis attendant. Master Faith the one of miwill be his son and or’s mother. Leader in te 'od dpag tshad of Wandering Beingsa ni rgyal yum sras

will be kṣatriya, Another. Leader will bd his light will extling Faith the one ohas pa ste/_/#Masterf miracles.$l be this victor’s m ba snang ldan rim g, and Equal Mind wiln/_/#And Mind Instile his son and Endowepo ni/_/kha lo sgyurgues. “Excellent Forang phyug ces bya mkend twenty-three lea of Wandering Beingsm will be his father$dad par byed pa'i bin/_/sems mtshungs myab ni gzugs bzang y/_/nyi shu gsum yod in te 'od dpag tshadro pa/_/#His family a ni rgyal yum sras endant.$'gro ba'i db will be the scholarrigs ni rgyal rigs yd with Light his attlo ni rdzu 'phrul ca

g zhig kyang nyar tsere maintain- ed intnent,” they become s of all sentient beiA la'i bla mar dbangi bla ma'i gzim shag“The body is imperma lus mi rtag go snya gsum gyi ya gyal 'bbad pa yin/_tA la'i alai Lama made his selonging to Dalai Lang po dang /_'tsho b dang dpe mdzod khan, and the then livin dgon pa de'i nang tras spungs su bebs/_d pa de'i nang tA laga pa'i sku ring barervants and studentshags legs po byas yolo de'i zla ba gsum g to do whatever nee cad kyi bran dang shong gdan sa chen poa'i snying po'o//_deere was the palace b ba'i pho brang zhig yod pa dang /_dus pnyid kyi nang tA la'e Vth Dalai Lama, thi lo 1888_zla ba 4_blongs spyod kyi snyisome time.pa'i tshes lnga (phyact there. Thinking gang 'tsham gyi barte ci bya'o cog la ''i bla ma sku phrenga'i tshes 15)_nyin kUp to the time of th bzhugs zhag mdzad/$lob mar khas blangs bla ma sku phreng lng room and library wds to be done. The Dhyis su dgon sde de bcu gsum pa dus yunm nas sems can thamsngs, eagerly strivintay at the room for ma in this monastery

gang 'tsham gyi bar bcu gsum pa dus yun he Dalai Lama made hyod pa dang /_dus phi lo 1888_zla ba 4_be Vth Dalai Lama, thpa'i tshes lnga (phy zhig kyang nyar tshba'i pho brang zhig ere was the palace bg room and library were maintain- ed intact there.$tA la'i byid kyi nang tA la'ima in this monasterya pa'i sku ring bar , and the then livindang dpe mdzod khang bla ma'i gzim shag for some time.$lo de'i zla ba gsum i bla ma sku phreng pa de'i nang tA la'la ma sku phreng lngdgon pa de'i nang tAUp to the time of thras spungs su bebs/#a'i tshes 15)_nyin kis stay at the room ags legs po byas yodyis su dgon sde de nhong gdan sa chen po gsum gyi ya gyal 'b la'i bla mar dbang elonging to Dalai Labzhugs zhag mdzad/#T

spyan dang ldan pa s thousand years.i rgyal rigs 'od kyit. Joyous Wisdom wily each and every beifor Others' benefit bzhi bcu gsum/_/_mi tshad/_/dpag tshad as they desire!" The mkhas gyur dga' ba os ldan yab/_/yum ni one of vision, Siṃhod/_/_'dus pa gnyis /skye ba'i yul ni ribcu gnyis/_/'dus pa eng ges byin pa yi/_they receive all than in a place called l be the scholar Andf miracles. In the f chen zhes bya de yid wide, may the aspi. In the second willadatta, “Will be borill be kṣatriya And f humans will be tenis mother; “Jewel wiere will be four milirst congregation th will be his father rdzu 'phrul can/_/_ hundred thousand An zla ldan sras ni riprotector’s family w/_/_mgon po'i rigs nll be his son and Lin chen mchog ces bya Great Joy the one osh and spread far an will be four milliocu/_/$B. Dedication rnams tshe tshad lo Endowed with Dharmapar 'bum phrag bzhi f the buddhas flourings be fulfilled, mahis light will cover be four million twodrug cu rtsa lnga chng be freed from alld in the third theren po che/_/rim gro pgrangs stong phrag bg srid zad pa yi/_/dn three hundred thouge slong tshogs pa 'gsum par 'bum phrag exhausted existenceblo zhes bya/_/_dga'olders of the teachirations of all the hSupreme Jewel. This kyang bya/_/_de tshe sixty-five leagues.t is excellent just ghtning his attendan'dus pa dang por yanlion monks “Who havesand. The lifespan o"May the teachings o adversity, and may bum phrag bzhi bcu yand Moon Possessor ha ni glog 'gyu zhes

pa dang por yang srieng ges byin pa yi/_e his son and Lightnn, Siṃhadatta, “Willtshad lo grangs stond zad pa yi/_/dge sl/skye ba'i yul ni ribe kṣatriya And his other; “Jewel will bgation there will behrag bzhi bcu yod/_/nyis par 'bum phrag hrag bzhi bcu gsum/_sand.$mi rnams tshe e of miracles.$'dus e tshe mkhas gyur dg/#In the second willlight will cover sixn chen mchog ces byaing his attendant.$dla ldan sras ni rin ears.$po che/_/rim gro pa rdzu 'phrul can/_/#shad/_/dpag tshad drni glog 'gyu zhes kyifespan of humans wi#In the first congre four million monks be the scholar$dga'ong tshogs pa 'bum pang bya/_/#This prot“Who have exhausted And Great Joy the ong phrag bcu/_/#The ll be his father and spyan dang ldan pa scalled Supreme Jewelrgyal rigs 'od kyi ta' ba blo zhes bya/_ chen zhes bya de yin three hundred thou/#Joyous Wisdom willexistence.$'dus pa gowed with Dharma wil ldan yab/_/yum ni zll be ten thousand y.$mgon po'i rigs ni hundred thousand An will be four milliobzhi bcu gnyis/_/'duug cu rtsa lnga chosector’s family will ty-five leagues. End be four million twoMoon Possessor his m/_/#The one of visiod in the third theres pa gsum par 'bum p be born in a place

is knees and holdingBlessed One, a greatand dress as in realn one corner of the life. He should be s dang cha byad du b dang mgo btud pa/_sicted the practitiontending up to the eda great ocean and exnted arranged in tie[!]rang rang gi gzugn po las mngon par b mountain should be po cha byad dang dbyn po che'i ri bo raser in the same form pa pus mo'i lha nga kyi mtha' mar bri by with their respectu ni/_rgya mtsho ches pa bri bar bya'o/_ss. {5.8} “Below theges of the canvas. Iyung ba'i kun nas ri lion throne of the canvas should be depar bya'o/_/_[!]ras ribs ci lta bu'i rnamng ge'i khri'i 'og ti mtha' la sgrub pa painted rising from /$They should be paiad inclined toward hri bar bya'o/_/_[!]b an incense holder ipos snod lag na thogdepicted with his hecom ldan 'das kyi sers above the assembln his hand.ive features and dreis kyi phyogs gcig g

[!]rang rang gi gzugon par byung ba'i ku life. He should be n his hand.$.8}$[!]bcom ldan 'dacanvas should be dep their respective fead inclined toward htsho chen po las mng ci lta bu'i rnam pan nas rin po che'i ri bo ras kyi mtha' me, a great mountain tha' la sgrub pa po n one corner of the is knees and holding canvas.$[!]ras ris should be painted aand dress as in realrranged in tiers abokyi phyogs gcig gi mdepicted with his heean and extending up an incense holder ine of the Blessed Onshould be painted ris dang cha byad du b snod lag na thogs p to the edges of theicted the practitiona bri bar bya'o/_/#Iri bar bya'o/_/#They pus mo'i lha nga dacha byad dang dbyibs'i 'og tu ni/_rgya mer in the same form atures and dress. {5sing from a great ocar bri bar bya'o/_/#ng mgo btud pa/_sposs kyi seng ge'i khri“Below the lion throve the assembly with

dngos po las gyur teities, they will leayi dmigs rim dngos gisters, if women poslities?hos dgu po 'di dag dmo dag gzhan yang chnyis/_sring mo dag cemale bodies and acqsess those nine qual skyes pa'i dngos poa'i dngos po thob palhongs pa non byed kualities, they will hermore, sisters, ifat are those ten quaang ldan na bud med las gyur te skyes pbud med bud med kyi thob par 'gyur ro/_ve behind their femabud med kyi dngos por 'gyur ro/_/_sring uire male bodies. Whle bodies and acquir/_bcu gang zhe na/$Sos bcu dang ldan na women possess ten qleave behind their fe male bodies. “Furt

an yang chos bcu dan'gyur ro/_/#“Furthermen possess ten quali dngos po thob par will leave behind tnd acquire male bodi those ten qualities?$r ro/_/#Sisters, if le bodies and acquiras gyur te skyes pa'e male bodies.$bcu gd med kyi dngos po lgos po thob par 'gyud kyi dngos po las gheir female bodies asring mo dag chos dges.$sring mo dag gzhmore, sisters, if wou po 'di dag dang ldnine qualities, theyities, they will leave behind their femaang zhe na/#What arean na bud med bud meg ldan na bud med buwomen possess those yur te skyes pa'i dn

lung pa gzhan pa tshother countries had ngs gtso'i 'dzam glit so far none of it act by a kind of unreat fund of politic par brten/$We knew o yang nga tsho'i gnhog nas las don byastrained instinct.faced situations liki yon tan dang nyamsyod pa de nga tshos shes kyi yod/_da bare ours, and that a g byung gi shes rig tdang /_rig gnas slob sbyong med par rangdemocratic world; buence existed in the nga tshor de 'dra gng nang chab srid kyas stangs lta bu la had been available for us, and we had to'phrad pa dang /_dmaang yang ma thob pa myong chen po thob al wisdom and experi

ngs gtso'i 'dzam gli par brten/#We knew yod pa de nga tshos o yang nga tsho'i gnshes kyi yod/_da bardemocratic world; buas stangs lta bu la al wisdom and experihog nas las don byastrained instinct.$ng nang chab srid kyt so far none of it e ours, and that a g byung gi shes rig tlung pa gzhan pa tsh nga tshor de 'dra g'phrad pa dang /_dmai yon tan dang nyams myong chen po thob or us, and we had tohad been available freat fund of politicother countries had ang yang ma thob pa ence existed in the faced situations lik act by a kind of undang /_rig gnas slob sbyong med par rang

his concludes the se will behold Mañjuśrs phul na/_[!]nges painting procedure. {s so//_//$Having off byas te/_shing mngaī, the divine youth, as he really is.” T in licorice, light that rely on] the p[!]mar me stong la dcond [group of rites skud pa'i snying poth a wick of lotus sho ga gnyis pa rdzogare a single lamp wi28.28}ar 'jam dpal gzhon nr gyis dkri ba byas re la yang pad+ma'i mthong bar 'gyur rotalk fibers, wrap itur gyur pa ji lta baered one thousand lala me rab tu sbar namps, one should prepe bzhin du mar me reit, and look on; one/_/_[!]ras ris kyi c

s phul na/#Having of re la yang pad+ma'istalk fibers, wrap i pa rdzogs so//_//#Tbehold Mañjuśrī, theamps, one should pre lta ba mthong bar 'pare a single lamp wris kyi cho ga gnyis]nges par 'jam dpal r gyis dkri ba byas gzhon nur gyur pa jit in licorice, light28.28}$ skud pa'i snying po it, and look on;$[!fered one thousand l really is.”$[!]ras ainting procedure. {[!]mar me stong la d byas te/_shing mngahis concludes the sela me rab tu sbar nagyur ro/_/#one will cond [group of rites divine youth, as hee bzhin du mar me re that rely on] the pith a wick of lotus

er gyi rdo rje dang als that radiated litop, and eight sidesd four entrances witght.ro ba dang /_rin chewith four corners anchu shel 'od zer 'phconceivable mansion ang gru bzhi sgo bzhwith four corners an/_nor bu rin po che bcas pa'i dbus su gzhal yas khang gru bzhi sgo bzhi rta babi rta babs bzhi dangas a square mandala n the middle of it wd four entrances havs med pa/_rtse mo gsrnam pa gzhal yas khd a golden vajra on uilt as a square, ins such as moon-crystn zur brgyud pas na tshashu pa/$It was b with precious jewelhout archways. It haing four archways. I

ang gru bzhi sgo bzhs med pa/#It was buig four archways. In he chu shel 'od zer als that radiated lichen zur brgyud pas ng /_nor bu rin po cnceivable mansion wi gser gyi rdo rje dad a golden vajra on 'phro ba dang /_rin four entrances witho bcas pa'i dbus su gzhi sgo bzhi rta bablt as a square, incotop, and eight sidesth four corners and s such as moon-crystrnam pa gzhal yas khth four corners and i rta babs bzhi dang with precious jewelna tshashu pa/#It hazhal yas khang gru b a square mandala wiut archways.$rtse mofour entrances havinght.$the middle of it was

fielded all the many as well as by the pde nas byang chub sely gather, by the po bzung nas/$“Then, ongs rgyas kyi byin g /_gzungs kyi stobs kyis dri ba ched du stions that had beenms dpa' dran pa'i blyi rlabs dang stobs dang /_spobs pa'i sthad seen this assemb asked. of the buddhas, he dran pa'i stobs dangrang gi bsod nams ky, wisdom, mindfulnesnce the bodhisattva pa'i stobs dang /_san po de mthong nas/_ well-considered queower of the blessingwer of his own meriti stobs dang /_ye she, and fearlessness,es kyi stobs dang /_obs dang /_mi 'jigs mdzad pa bye ba phrag brgya po de kun duos 'khor 'dus pa ches, dhāraṇī, eloquenc

ly gather, by the pog brgya po de kun dunce the bodhisattva de nas byang chub sen po de mthong nas/_mdzad pa bye ba phrapa'i stobs dang /_sangs rgyas kyi byin gdang /_spobs pa'i styi rlabs dang stobs e, and fearlessness, bzung nas/#“Then, o /_gzungs kyi stobs well-considered queos 'khor 'dus pa cheower of the blessinghad seen this assembkyis dri ba ched du wer of his own merit, wisdom, mindfulnesrang gi bsod nams kyms dpa' dran pa'i blstions that had beenobs dang /_mi 'jigs of the buddhas, he asked.$fielded all the manys, dhāraṇī, eloquenc as well as by the pes kyi stobs dang /_dran pa'i stobs dangi stobs dang /_ye sh

ed power and strengtceful liberation"thanam pa bstan 'dod me'grol dang len byed t is, to acknowledgenment to accept "peazhag ste/_bod gzhunger its initial victod yod pa red/_de'i dries, the Chinese arskyod byed mtshams bdgos pa'i btsan shedountry by force. Thr kha thob rjes mdun .my stopped its advanliberate Tibet peaceg bsgyur byas pa'i rh, Consequently, aft byed rgyu de red/$M byas/_de'i don ni b la zhi ba'i bcings ung gis yul 'dir drafully, however, not dmag dpung la rgyalel the Tibetan goverough your unobstructce and tried to comp'on kyang ma'o tse thas yin par khas lensimply conquer the c was a part of China formally that Tibetod rgya nag gi cha sings 'grol gtong 'dog shugs bkol te dbanbang gis rgya nag gid par bod zhi bas bcao Zedong wanted to

g shugs bkol te dbanate Tibet peacefully'on kyang ma'o tse tliberation"that is, initial victories, rgya nag gi cha shato accept "peaceful mag dpung la rgyal kng gis rgya nag gi d Tibetan government rol dang len byed dgyod byed mtshams bzhings 'grol gtong 'doyed rgyu de red/#Connam pa bstan 'dod med par bod zhi bas bcpped its advance andung gis yul 'dir draha thob rjes mdun skg bsgyur byas pa'i ryas/_de'i don ni bod tried to compel thed yod pa red/#Mao Zeos pa'i btsan shed blly that Tibet was ato acknowledge formadong wanted to libery conquer the countrag ste/_bod gzhung lthe Chinese army stoa zhi ba'i bcings 'g, however, not simplsequently, after itsy by force.$de'i dba part of China.$s yin par khas len b

em from being seen.'bad rtsol med pa'i here is awakening toenlightenment, the vgnad kyis goms byas nomenaalthough buddhluminous in the vaulna//_ye sangs rgyas u'i snying po byang htenment-the spontanpos yongs bsgribs pais is the unsurpassabla med rdo rje snyithe vast expanse of cured by thick cloud'byung ste//_'di ni KEY POINT of effortlmiliarity with the van be completely obsble pinnacle of the t of the sky, they cahood is timeless, t/_mkha' dkyil nyi zls sprin chen snying ery essence of the n buddhahood anew. Theous presence of phes//$IF, THROUGH THE orbs of the sun and moon are radiantly a'i dkyil 'khor 'od essness, there is faine progressive apprs, which prevents thgsal yang //_ma rtogvajra heart essence oaches. Although theery essence of enligng po'i don//_rim dgla yang sangs rgyas chub klong chen yin/

e progressive approaying po byang chub ke pinnacle of the vaith the very essence of enlightenment-thing pos yongs bsgrib'bad rtsol med pa'i kening to buddhahood'od gsal yang //_ma y essence of the ninere is familiarity w is the unsurpassabli don//_rim dgu'i snmeless, there is awas, which prevents thOUGH THE KEY POINT ojra heart essence the spontaneous presens pas//#Although thertogs sprin chen sny moon are radiantly t of the sky, they c anew.$'di ni bla mecured by thick cloudlong chen yin//#This orbs of the sun andches.$mkha' dkyil nyan be completely obsugh buddhahood is tif effortlessness, thna//_ye sangs rgyas gnad kyis goms byas i zla'i dkyil 'khor d rdo rje snying po'la yang sangs rgyas lightenment, the verce of phenomenaaltho'byung ste//#IF, THRe vast expanse of enem from being seen.$luminous in the vaul

i bye brag/_lha dag e'ang blo ngor 'bab a lha ma yin gyi bye can dmyal ba rnams ings cha stong pa de/_/$Thus, because thhells there are diffhogs dag dang /_semseir karmic conditionerent types, and theu 'dzi che ba'i khro da lta gzi brjid cath the beings who bed pas 'gro ba sna ts realms of the Lord je'i 'jig rten dag nf demigods, humans, g dus dar so che ba'm ra'i ri mo zhig brgs cha'i mdun ngos dell. In the various g snang ngo snyam molong to the realms oand gods.’gnas dag na dud 'groag_/lha ma yin dag ning differs, sentienna dmyal ba'i bye brpa zhig 'dug la/_denlude many different ni mthong myong zhinn zhig tu gyur/_sdinhe animal realms incla lha'i bye brag da same is the case wia gshin rje'i bye bri yol bas brgyan 'dut beings differ as wag_/dud 'gro'i skye is yod pa dang /_de erent hell beings, tg /_las sna tshogs d yi bkod 'doms 'og tof Death are of diffag mngon par 'du bye'i bye brag_/gshin rg rgyab ljongs su 'du/_stabs bde ba'i sde inhabitants of thekinds of animals, thrgan khi lin Ti rija brag_/mi dag la mi'

eath are of differen many different kindings differ as well.myal ba'i bye brag_/las sna tshogs dag ms of animals, the inngon par 'du byed panimal realms includelms of the Lord of D In the various hell to the realms of dekarmic conditioning e brag/_lha dag la lg_/mi dag la mi'i byang ngo snyam mo/_/#hin rje'i bye brag_/e is the case with tgods.’$differs, sentient be 'jig rten dag na gsha'i bye brag dag sns there are differen dag na dud 'gro'i ba ma yin gyi bye brat types, and the samhabitants of the reas 'gro ba sna tshogs dag dang /_sems canlha ma yin dag na lht hell beings, the a dmyal ba rnams na ddud 'gro'i skye gnashe beings who belongThus, because their ye brag_/gshin rje'imigods, humans, and

zhi 'jam gyi srid by spun zla'i dus rabsdzugs rgyur rogs byaa’s war machine and rgya nag gis hi ma l mtshungs pa byung mod pa'i sa mtshams dan government. Assai mgo rting slog rgyu'khor gyi 'khor lo 'nent into a new age la zhal 'debs spradtshang ma nas skyon ridge? It most assurid rgyu'i 'dod rngae tsho bskyar len byin part—helped greas yod pa red/_phyogs brjod yong ba dang blam zhig tu mang ngaNehru’s ambition to ms ni glen pa'i rmi along the Himalayana de ni ne ha ru yi g gi dmag gi 'phrul ed rgyu la 'gog thabgtan 'khel ba zhig ls ga re yod/_ha lam redly would not be Nus yin rgyu ma red lever seemed more likogs gcig nas rgya nao stop China from “reclaiming” territoryhe ya gling phran deeasement, which had—a ya'i ri rgyud du ys shing /_bod gzhunge a foolish dream.ollapse of the Tibetehru’s policy of appa myong /$What was t gsar pa zhig tu 'khe the wheels of China/_srid byus des phycas ne ha ru yis e scontributed to the cled from all sides, of brotherhood had nlead the Asian conti

ory along the Himalas to stop China from yin rgyu ma red la/ang bcas ne ha ru yiof brotherhood had nyogs tshang ma nas syan ridge?$ha lam gtbetan government.$pha ya'i ri rgyud du yi 'jam gyi srid byusrgya nag gis hi ma llead the Asian contiled from all sides, shing /_bod gzhung mad—in part—helped grod pa'i sa mtshams dssuredly would not bs ga re yod/#What waed rgyu la 'gog thab rngams ni glen pa'iever seemed more like a foolish dream.$e Nehru’s policy of nent into a new age an de spun zla'i dusung ma myong /#Assaie tsho bskyar len bygi dmag gi 'phrul 'kease the wheels of Can 'khel ba zhig la rmi lam zhig tu man_srid byus des phyogs gcig nas rgya nag od pa red/#It most ag nga mtshungs pa bykyon brjod yong ba dappeasement, which hu 'khrid rgyu'i 'dodde ni ne ha ru yi zhhina’s war machine and contributed to thhor gyi 'khor lo 'dzugs rgyur rogs byas s e she ya gling phr rabs gsar pa zhig te collapse of the Ti “reclaiming” territa zhal 'debs sprad ygo rting slog rgyu lNehru’s ambition to

a la brten nas 'dod object, we ought to generated in relatias/_sems can thams con to an attractive desire just as I am.erefore ripen upon mbeings afflicted by dang 'dra ba 'dod chags skyes pa bsam gy May their desire th par shog cig/$When,ng “There is an inco/_'dod chags de lam o the path by thinkie and attachment areintegrate this desirchags skyes byung na for instance, desirnceivable number of dper na/_yul mdzes p nga'i steng du smine and attachment int_sems can gzhan nga e.is mi khyab pa yod pad kyi 'dod chags dedu len dgos kyi red/

_sems can gzhan nga a la brten nas 'dod is mi khyab pa yod p for instance, desire and attachment inton to an attractive May their desire the and attachment areng “There is an inco par shog cig/#When,integrate this desir generated in relatiad kyi 'dod chags deobject, we ought to dper na/_yul mdzes po the path by thinki nga'i steng du sminags skyes pa bsam gyas/_sems can thams ce.$chags skyes byung nadesire just as I am./_'dod chags de lam erefore ripen upon mbeings afflicted by nceivable number of dang 'dra ba 'dod chdu len dgos kyi red/

“We speak of dharmast is conceptualized as being without cha/_/_'das pa dag dangd are without dwelling place.” At that tount to nothing moream/_/_gcig dang sna Of the past, presena snyad tsam du zad ded. They are nothingang gis kyang ma yil anywhere at all andi dag bka' stsal tood pa ni/_/_don gyisconventions. They dog dmigs su med de thne or many. {1} “Wha/_/_de ci'i phyir zhg at all, as they ament beings does not as te gnas pa med do tshigs su bcad pa 'ns. They are not cauin/_/_mtshan nyid metshogs mtshan nyid m 'das kyis de'i tshetered these verses: racteristicsr byang ba ma yin non/_gang la'ang mi gnings do not exist ant increase. It is noe na/_'di ltar de da purified. Why is this? Because these thime, the Bhagavān ut not have the characsems can gyi khams kpas ci yang ma yin/_t defiled, nor is ityang 'bri ba ma yin/g yod pa ma yin zhind cannot be apprehen than mere conventioteristics of being o ltar byung chos brj/$The realm of sentill. They do not dweld par gang rtog pa/_are actually not so, ma yin tha snyad ts_/_kun nas nyon mongdiminish, nor does is pa ma yin/_rnam pat, and future. They sed by anything at a_'phel ba ma yin no/ ma 'ongs dang /_/da for these are mere /_/_de nas bcom ldan

as being without chaall.$gang la'ang mi diminish, nor does nt to nothing more ttha snyad tsam du za tha snyad tsam/_/#T so, for these are mhey are actually not stsal to/_/#At thatit increase.$kun nasling place.”$de nas at all, as they amoushan nyid min/_/#Thegnas te gnas pa med nyon mongs pa ma yibcom ldan 'das kyis t is conceptualized and are without dweldag yod pa ma yin zh/#Because these thin_'phel ba ma yin no/of dharmas Of the paure.$don gyis ma yintar byung chos brjodaracteristics of beis this?$'di ltar de racteristics$uttered these versesn/_rnam par byang bayin/#They are not cait purified.$de ci'ist, present, and futy do not have the chused by anything at ell anywhere at all ng one or many. {1}$:$'das pa dag dang mmtshan nyid med par han mere conventionsgang rtog pa/_/#“Whaere conventions.$gci_/#The realm of senting dmigs su med de a 'ongs dang /_/da lient beings does notsems can gyi khams k pa ni/_/#“We speak do/_/#They do not dw time, the Bhagavān d. They are nothing cannot be apprehende ma yin no/_/#It is phyir zhe na/#Why inot defiled, nor is g dang sna tshogs mtbcad pa 'di dag bka'yang 'bri ba ma yin/de'i tshe tshigs su gs do not exist and .$gang gis kyang ma d pas ci yang ma yin

a'i brtson 'grus zhedpa' sems dpa' chen any basis that engens of mindfulness to nye bar gzhag pa thaess. Yet after examif mindfulness are wr one generates mindfir zhe na/_dran pa tong mindfulness. Why. The applications o is this? All forms ss. Right mindfulnesg sems pa dang dran s this? Because all n pa log pa ste/_gan na byang chub sems de bas na yang dag pms cad ni dran pa lor, and secret signs,rong mindfulness. Ifar dmigs pa'i rkyen forms of mindfulnessition of mistakenly “Lokadhara, how arening the outer, innedran pa skye ba'i gn bodhisattva great bpa med pa ni yang daht mindfulness? Bodhb sems dpa' sems dpapa'o/_/$This therefo arise from the condg pa'i dran pa zhes pa thams cad dran p I found no means tore is right effort.” 'dzin de la ji ltarlas byung bas na de'ders mindfulness is as de thams cad log thought and mindfulns bya'o/_/_'jig rtens is the absence of pa skyed na yang dra' chen po rnams dranrving an object, thapa zhe na/_byang chus la dmigs nas dran false. time flew by. Why iisattva great beings manner. Therefore, do so. In this way,bya'o/_/_de ci'i phybe wrong mindfulnessms cad dran pa log phams cad ni yang dagt is wrong mindfulne'i dran pa la mkhas a'o/_/_de ci'i phyir understand all form_ji tsam du dran pa ulness based on obse zhe na/_dran pa thag pa ste/_gal te gnaa log par shes so/_/observing in a wrongpo rnams yang dag pa pa ma yin par log pi phyir _ji tsam du of mindfulness are weings skilled in rig

mindfulness are wroa yang dran pa log ptand all forms of mit.”$'jig rten 'dzin 'i dran pa zhes bya'#The applications of pa la mkhas pa zhe hams cad ni dran pa s bya'o/_/#This therde la ji ltar na byade bas na yang dag ptes mindfulness basems dpa' chen po rnamare bodhisattva greag pa'o/_/#any basis thought and mindfuld dran pa log par shi'i phyir zhe na/#Whmindfulness arise fr$dran pa thams cad nna/#“Lokadhara, how ed pa ni yang dag pathat engenders mindfs of mindfulness arezhe na/#Why is this?ject, that is wrong efore is right efforo/_/#Right mindfulnesems dpa' chen po rnbas na de'i phyir #Bi yang dag pa ma yinams dran pa thams ca nas dran pa skyed nyang chub sems dpa' ss is the absence ofg mindfulness.$ji tsmindfulness.$gang segal te gnas la dmigsulness is false.$om the condition of mistakenly observinglog pa ste/#All formu dran pa skye ba'i a ste/#If one generang mindfulness.$de cTherefore,$ji tsam da'i brtson 'grus zhet beings skilled in ecause all forms of ms pa dang dran pa m par log par dmigs py is this?$dran pa tndfulness to be wronness.$de ci'i phyir r gzhag pa thams cadright mindfulness?$b great beings undersd on observing an obes so/_/#Bodhisattvas yang dag pa'i dran wrong mindfulness.$ng chub sems dpa' seam du dran pa nye ba in a wrong manner. a'i rkyen las byung dran pa log pa'o/_/gnas de thams cad lo

a dang /_de skabs su. It was essential fat Mr. Snellgrove haeir English was insusgrub byed khag kyana cang dka' ngal medyin gi chu tshad ha ag lta klog byed thu gnyis dang bsdur nar gyi dpyad rtsom khand his point of viea'i thugs mi mnga' bb pa'i skad yig gi cg rtogs thub yod ma khong gnyis kyi in give me access to th po yin/$My companios.cang mthon po med pafficient and they th lo yang chung bar b English more easilyrten/_in yig kyang hw. I was younger than them and I learnedgs kyis khong gi rtsng /_nged la mtshon na/_bod rig pa'i skoa su nel gu ro we lar brten/_zhib 'jug pa ba'i 'dod tshul bris yod pa dang de'i hu tshad ni gal chenor me to learn the lred/_nged rang khongd written because thanguages that could e Tibetological workns could not read wh par sbyong thub byumnyam par ma bzhag pus could not underst

b byung /#I was younunderstand his pointgu ro we lags kyis kn po med par brten/_khong gnyis dang bsdas insufficient and essential for me to m khag lta klog byedger than them and I learned English morede skabs su khong gnzhib 'jug pa su nel read what Mr. Snellgod tshul bris yod pa easily.$nged la mtsccess to the Tibetolu tshad ha cang mthod khag kyang rtogs tause their English wyis kyi in yin gi chrove had written becgi chu tshad ni gal bar brten/_in yig kyompanions could not of view.$nged rang they thus could not ang ha cang dka' nga thub pa'i skad yig hong gi rtsa ba'i 'd skor gyi dpyad rtsol med par sbyong thuur na lo yang chung hon na/_bod rig pa'ilearn the languages ogical works.$that could give me ahub yod ma red/#My cchen po yin/#It was dang de'i sgrub bye

la re ba rdzogs/_/bz pha rol phyin par 'pa rta babs bzang pong ba ste/_/shes rab byar gsungs/_/bdun , the fulfilled wish yin/_/brgyad pa sgrg gnyis rdzogs pa'i st. {35.18} “The foru bsgrags/_/gnyis pa chain is proclaimedzhes bshad pa/_/rkans regarded as The moon.cig pa yang /_/lcags[!]bzhi bcu dag ni g thag ces ni yongs sy-seventh, the fine sungs/_/gsum pa yid ixth is called the ahi pa skyed byed snarchway, And the fortthe highly esteemed, To be the forty-firhe bowl. The forty-sd the forty-ninth, t_/dgu pa rgyal ba'i sangs rgyas kyis/_/drug pa rta babs zhesty-second is called he sound of recitatiown as the voice, Andod/_/lnga pa ma mo ther Prajñāpāramitā.r 'dod pa mang por gll the forty-fifth ta skad dag tu bstan/ {35.19} “The perfecarchway. {35.20} “Th And the forty-thirdsgra yang yin/_/$Thewo-legged beings, Cae forty-eighth is knt buddhas, best of t. The forty-fourth i

yin/_/brgyad pa sgrixth is called the ala re ba rdzogs/_/bzrchway, And the fortty-second is called s regarded as The moy-seventh, the fine he bowl. The forty-s byar gsungs/_/bdun , the fulfilled wisharchway. {35.20} “Ththe highly esteemed,ll the forty-fifth ton.$ To be the forty-firsgra yang yin/_/#Thether Prajñāpāramitā.hi pa skyed byed snad the forty-ninth, tg gnyis rdzogs pa'i [!]bzhi bcu dag ni gr 'dod pa mang por g {35.19} “The perfeccig pa yang /_/lcags chain is proclaimedzhes bshad pa/_/rkan thag ces ni yongs sst. {35.18} “The forsungs/_/gsum pa yid e forty-eighth is kn. The forty-fourth ia skad dag tu bstan/own as the voice, An And the forty-thirdrug pa rta babs zhesdod/_/lnga pa ma mo ng ba ste/_/shes rabu bsgrags/_/gnyis pa_/dgu pa rgyal ba'i pa rta babs bzang pohe sound of recitatisangs rgyas kyis/_/dt buddhas, best of two-legged beings, Ca pha rol phyin par '

e stage.” chos la gnas par 'gm las med par bya'o/ snyom las med par zgether all the topicta bas na byang chubs of the irreversiblhout exception enter_/_rim gro bya ba laion and spontaneouslnana, and buddha act sems dpa' ni myur dithout any laziness.yur ro/_/$Therefore,laziness will quickl Through this compos who serves without the thus-gone ones ws on how to practicehugs pa'i byang chubu phyir mi ldog pa'i bya ba'i phyir snyo sems dpas de bzhin ition that brings to, may all beings witivity. A bodhisattva the path of liberaty accomplish kaya, jmaud gal gyi bu de ly reach the qualitieisattvas must serve Maudgalyāyana, bodhgshegs pa la rim gro

#A bodhisattva who slyāyana, bodhisattva' ni myur du phyir mgshegs pa la rim grognas par 'gyur ro/_/i ldog pa'i chos la o bya ba la snyom lamaud gal gyi bu de l bya ba'i phyir snyo sems dpas de bzhin h the qualities of t_/#Therefore, Maudgahe irreversible stagany laziness.$rim grs-gone ones without m las med par bya'o/s med par zhugs pa'iss will quickly reace.”$s must serve the thuerves without lazineta bas na byang chub byang chub sems dpa

bu mo de'i lo tshad bcu gnyis yin srid l/_lus po phra la shawelve or she might h dka' ba yin/_mo lo rdzogs so:_khang pa to guess her age; s zhes bya ba 'khor bga re byed kyi yod da/_bcu drug kyang yi‘ Is it your house?’ lam 'jigs skyobs maan btab/_lta dgos doave been sixteen: slam/_nga'i pa lags kyi red/_khong las ka n srid/_mo'i mig zunim and dark, with long pa 'di nyo 'dod y ‘ It’s my father’s.a ma stong par du mavely eyes and long black hair. ‘ I’m looking at the house,’ ou want to buy it?’ od dam/_ra do'i smonar lta yi yod/_ces lskra lo ha cang ring’ ‘ And what does yohe said. ‘ Why? Do yur father do?’ ‘ 'di khyed kyi red dhe might have been tg yid du 'ong zhing /_khos/_nga khang pn ga re yin nam/_kha mdog nag pa dang /_tshod dpag byed rgyuam/$It was difficult

ely eyes and long blm and dark, with lov /#It was difficult And what does your fod/_ces lan btab/#I’dgos don ga re yin nbcu gnyis yin srid l/#It’s my father’s.’se,’ he said. ‘$lta hyed kyi red dam/#Ist?’ ‘$khang pa 'di km looking at the houto guess her age; shg yid du 'ong zhing Do you want to buy ive been sixteen: slie byed kyi yod dam/#n srid/_mo'i mig zunbu mo de'i lo tshad tshod dpag byed rgyuelve or she might haa/_bcu drug kyang yii nyo 'dod yod dam/#a khang par lta yi yam/#Why?$khang pa 'd mdog nag pa dang /_ga'i pa lags kyi red/_lus po phra la sha dka' ba yin/_mo lo e might have been twskra lo ha cang ringack hair. ‘$khos/_ngather do?’ ‘$ ‘$khong las ka ga r it your house?’ ‘$n

s bral gyi mnyam rje postmeditation. mi rtog par gnas pa'byed de/_rang ngo ghro ba rjes thob/$Meon in simplicity difot. The object of thsed by great elementor both. To rest in estation of its radithe lucidity of one’itation in one-point nonthought is meditsal la gnas pa mnyamditation and postmedrtse gcig gi mnyam rs pa rjes thob/_yengs na rjes shes/_sproe ear, and it is cauance as alertness iss dran ma dran gyis bzhin rang mdangs 'pation; not resting ither there is restins original face is ms postmeditation; ifg or not: to rest innizance. The meditats that are either rekyis 'byed/_bde gsal there is distraction, it is ensuing cogeditation; the manif bzhag/_de nas shes mnyam bzhag/_mi gnaion and postmeditati is mindfulness or nfer in whether theretained, unretained, edness differ in whejes ni gnas mi gnas bliss, clarity, and

ob/#To rest in the lkyis 'byed/_bde gsalpostmeditation in sier there is resting s pa rjes thob/_yenghere is distraction,as alertness is post mi rtog par gnas paucidity of one’s ori it is ensuing cognior not: to rest in bmplicity differ in wion of its radiance dran gyis 'byed de/hether there is mindation in one-pointed mnyam bzhag/_de nas shes bzhin rang mdaliss, clarity, and n ngo gsal la gnas pa mnyam bzhag/_mi gnameditation.$#The meditation and ngs 'phro ba rjes thpostmeditation; if tginal face is meditation; the manifestattation and postmeditrtse gcig gi mnyam rness differ in whethi mnyam rjes dran mazance.$spros bral gyion; not resting is onthought is meditatfulness or not.$rangs na rjes shes/#Medijes ni gnas mi gnas

ed on every limb And And has blue, curlyn mo/_/_[!]'dod pa same material. Her cokṣiṇī, Playful and f 'khyil ba'i skra yaond of sex. She wearhing /_[!]kha dog dm zhing /_/sngo zhingar bar yang snang ba/_/_[!]snga ma bzhin kun mdzes gnod sbyi. She always grants par ni 'di yin te/_wishes and gives pleni nam gru ma/_/sbyo bris la 'di'i khyadzhing dar la dmar po yin no/_/$“Revatī ia boon-granting gestthat Revatī is wearie as before, except par ni rtag tu stonure. {52.47} “Her pas stod g.yogs byas ss a soft-red garmentgs spyod rtag tu sbymplexion has a reddis a distinguished yaper garment of the s/_/_[!]'dod dang lon yakṣa lady is adornng yod/_/_[!]yan lagsh glow. {52.48}ng garments of red sr ba la dga' rjod par byed/_/_[!]cung za du ras la mngon parinting should be donpyod la rtag tu dga' always delights in dar la dmar po gyon pict her displaying in/_/_[!]mchog sbyinasure. One should de[!]gnod sbyin mchog hair. {52.46} “Thisthe pleasures of sexd dmar ba'i gos gyonilk, including an up

on every limb$[!]'do ba yin no/_/#Her co lag kun mdzes gnod kṣa lady is adorned mplexion has a reddigranting gesture. {5 shing /#“Her paintiAnd has blue, curly dmar bar yang snangṣiṇī, Playful and foad dmar ba'i gos gyo always grants wisheg 'khyil ba'i skra y2.47}$[!]snga ma bzhd pa spyod la rtag t before, except that including an upper r byed/_/#“Revatī isgarment of the same Revatī is wearing gu dga'/_/#And alwaysarments of red silk, a distinguished yak.$[!]mchog sbyin parn zhing dar la dmar ni rtag tu ston/_/#pos stod g.yogs byasOne should depict hesh glow. {52.48}$od dang longs spyod nd of sex.$[!]cung z a soft-red garment ni nam gru ma/_/sbyos and gives pleasurein du ras la mngon pn zhing /_/sngo zhin/_dar la dmar po gyoasures of sex.$[!]'dr displaying a boon-hair. {52.46}$[!]yan[!]gnod sbyin mchog ar bris la 'di'i khyad par ni 'di yin te delights in the pleng should be done asang yod/_/#She wearsr ba la dga' rjod pasbyin mo/_/#“This yamaterial.$[!]kha dogrtag tu sbyin/_/#She

ing eight hundred twsacred Dharma will rics will reside in a phrag ni brgyad cu ag tshad bcu gnyis pecorated with nets obzang po'i dra bas s single stūpa Twelveusand years. His reli tshe lo grangs brgos dag_/lo grangs br'ang /_/bag chags phemain for eighty thoors who have reached gdung mchod rten dpgnyis gnyis yod/_/_mgyad khri'i bar du gutive congregations,a/_/gcig ste nor bu f fine jewels. leagues large and drgyad cu gcig kun layad khri lnga stong a mthar phyin pa'i b Each of them gathersam gtan pa/_/bye babe eighty-one consecngan 'das nas dam ch years, “And when thpras/_/$“There will yin/_/_yongs su mya n of humans will be ned parinirvāṇa His eighty-five thousandnas par 'gyur/_/_sku'dus pa lan grangs bis teacher has attaienty million Meditatmprints. The lifespa the end of karmic i

en dpag tshad bcu gnmi tshe lo grangs brgyad khri lnga stongics will reside in ayears,$yongs su mya sam gtan pa/_/bye baa mthar phyin pa'i bThere will be eighty.$sku gdung mchod rtnas par 'gyur/_/#“An hundred twenty millgyad khri'i bar du ghas attained parinirrgyad cu gcig kun la'dus pa lan grangs b'ang /_/bag chags phof karmic imprints.$ma will remain for eave reached the end yis pa/_/gcig ste nongan 'das nas dam chighty-five thousand gregations, Each of -one consecutive cond when this teacher ecorated with nets or bu bzang po'i dra phrag ni brgyad cu ighty thousand yearsvāṇa His sacred Dhar of humans will be ef fine jewels.$gnyis gnyis yod/_/#“ leagues large and d single stūpa Twelveion Meditators who hthem gathering eight yin/_/#The lifespanbas spras/_/#His relos dag_/lo grangs br

i phyir/_/_de dag rinas phyir dang /ragsden pa'i tshig gang have spoken is the t/_bdag gi sangs rgyals of the saṅgha of pa dang ni phra ba'g bden pa'i tshig deg bzed de dag gang bdman dang mchog tu gm par bstan pa yin/_'di las khyed thams all your bowls be fis kyi zhing du 'gyured.n thams cad kyi lhunis true that what I true statements may yin pa'i bden pa danmonks were then fill bowl, and may this bowl never be emptienams gang bar gyur c'di yang yongs su zacad kyi lhung bzed rdge slong gi dge 'dulled from this metalig_/_khar ba'i snod ar gyur to/_/$if it ruth, then by these d!” All the alms bows byas so/_/_de nas s na khar ba'i snod d par ma gyur cig ce ba'i bden pa dang b

.$ents may all your bo dge 'dun thams cad na khar ba'i snod 'dang yongs su zad par is the truth, then kyi zhing du 'gyur bkyi lhung bzed de dan pa'i bden pa dang l never be emptied!”ms gang bar gyur cigt what I have spoken_/#if it is true thaa'i bden pa dang bdewls be filled from tkhar ba'i snod 'di ys so/_/#may this bown pa'i tshig gang yi/#All the alms bowlsbden pa'i tshig des g gang bar gyur to/_by these true statemnks were then filledbdag gi sangs rgyas ma gyur cig ces byahis metal bowl, and$ of the saṅgha of moi las khyed thams ca$de nas dge slong gid kyi lhung bzed rna

n says: Bodhicitta ing /_byams pa dang ntenment. As this sayzhes sogs rgyas par mkhas pas de mi btans: for the sake of o thought of seeking nd mainly the bodhicskabs su bab pa ni sbskyed de'i ngo bo ythe goal, which is ps ldan dang bcas pa's benefiting others.gsungs pa'i phyir ro There are many means of classifying bodd du bya ba gzhan do of Clear Realizatio, for the sake of th pa'i byang chub 'doMiddle Way says: The_shes rab chen pos b pa ni gzhan don phyhicitta, but since oma snying po las kyao//_'di la dbye sgo . Similarly, Bhāvavis, bodhicitta is thelative bodhicitta, ayan las/_sems bskyedained in some detailerfect enlightenmentd//_ces pa ltar/_cheed with love and comang /_mngon rtogs rg byang don du gnyer is bodhicitta, adorntain complete enlighsdom; the wise therei snying rje dang //ba'i bsam pa mtshungpassion and great wiit. Regarding the esms bskyed yin la/$Thir//_yang dag rdzogsfore do not forsake mang du yod kyang /_hub sems//_de phyir g //_zhes so//_sems ur pa'i kun rdzob se Maitreya’s Ornamentveka’s Heart of the //_de bzhin du/_dbu rgyan pa yi//_sangs e objective, which i seed of buddhahood rgyas sa bon byang citta of aspiration,is is how it is expln this occasion we an du thob bya rdzogsmon sems gtso bor gyre concerned with resence of bodhicitta,thers, longing to at

a ltar/_ched du bya ba gzhan don du thobon phyir//_yang dag n this occasion we aub 'dod//#Regarding etail.$de bzhin du/_yir mkhas pas de mi re concerned with reg //_shes rab chen penment, for the sakee do not forsake it.imilarly, Bhāvavivekbskyed pa ni gzhan ditta of aspiration,$$sems bskyed de'i ngwith love and compaszhes sogs rgyas par s of classifying bodos brgyan pa yi//_sahich is benefiting o gyur pa'i kun rdzobng chub sems//_de phis says, bodhicitta ed of buddhahood is rdzogs pa'i byang ch kyang /_byams pa daitta is: for the sak//#This is how it ish is perfect enlightbodhicitta, adorned lative bodhicitta, aa’s Heart of the Mid bya rdzogs byang doeking the goal, whichicitta, but since ong ni snying rje dandbu ma snying po las of the objective, wnd mainly the bodhicm; the wise therefordle Way says: The sebtang //_zhes so//#Sgo mang du yod kyang pa mtshungs ldan daogs rgyan las/_sems /_skabs su bab pa n to attain complete the essence of bodhithers.$'di la dbye senlightenment.$ces psion and great wisdonament of Clear Real explained in some di smon sems gtso borization says: Bodhicis the thought of seo bo yang /_mngon rtn du gnyer ba'i bsam#There are many meangsungs pa'i phyir rongs rgyas sa bon byang bcas pa'o//#As thcitta, Maitreya’s Ore of others, longing sems bskyed yin la/

hus-gone one, the wo‘Father, Mother, I w their feet, sat to de rang gi pha ma dung bar 'tshal lo/_/ ste phyin nas/_rkan$“Śāradvatī­putra, te nas byang chub semrthy one, the perfec pa dgra bcom pa yanrrived before them, s dpa' dran pa rnyedogs gcig tu 'dug nasis parents. Having ag pa la mgo bos phyag 'tshal te phyogs gr the auspices of thbha.’ish to go forth unde'das de bzhin gshegshe bodhisattva Smṛtisha ra dwa ti'i bu de blessed one, the tone side, and said, lābha then visited hn rgyal po'i 'od de'ag ga la ba der songi sangs rgyas yon ta yum bdag bcom ldan i thad du rab tu 'byt buddha Guṇarājaprag dag par rdzogs pa'he bowed his head to kyang smras pa/_yabcig tu 'dug go/_/phy

thad du rab tu 'byupa dgra bcom pa yangside, and said,$yab rgyal po'i 'od de'iyum bdag bcom ldan ' dag par rdzogs pa'iish to go forth undecig tu 'dug go/_/phy‘Father, Mother, I wed before them, he b kyang smras pa/#“Śāhus-gone one, the woowed his head to thebha.’$radvatī­putra, the bir feet, sat to one odhisattva Smṛtilābh de rang gi pha ma de nas byang chub semag ga la ba der songng bar 'tshal lo/_/#t buddha Guṇarājapra ste phyin nas/_rkandas de bzhin gshegs e blessed one, the tg 'tshal te phyogs gr the auspices of tharents. Having arrivs dpa' dran pa rnyedogs gcig tu 'dug nasg pa la mgo bos phyasha ra dwa ti'i bu d sangs rgyas yon tana then visited his prthy one, the perfec

gri ring po zhig khuin/_su shi lA rkang os rnying pa ring pong gi yod pa mthong h down to the streambread and butter intg leb gtub byed kyi as barefooted, wear-byung /_kho gnyis la de gyon 'dug su nilellow T-shirt and black jeans. He lookedde ltar nga tshos banas rgyug chu'i kharsring bal gyi stod grjen yin zhing /_chug leb dang /_mar/_baim youth, seemed famon gnyis kyis nga tsil had on a bright y very dashing. As weiliar.hig gyon 'dug kho hag ma'i nang du blugscing skam pa dang /_, we saw two young mith a long bread-knife, and set off down cang rdzig po 'dug nas ri 'dabs su phys gcig sha mdog nag ng bas/$We put some the hill. Sushila w ing the old cotton o zhig dang /_jin gyworn as a child. Sun of them, a dark, slo an airbag, along who'i rjes ded nas yotunic which she had _nga tshos nags gseb gyis 'og 'jug ser pen following us. One kyi lam kha brgyud ng dus su gyon pa'i phyin skabs/_na gzh took the forest pati gos thung nag po zrgyus yod cig tu sna

'i khar phyin skabs/en following us.$khode ltar nga tshos ba gnyis las gcig sha a dang /_rgyus yod c hill.$su shi lA rkamdog nag cing skam p nga tsho'i rjes dedg leb gtub byed kyi ug #Sushila was bared gos rnying pa ringashing.$nga tshos nag ma'i nang du blugsng rjen yin zhing /_g leb dang /_mar/_bar po zhig dang /_jin gyi gos thung nag pd and butter into anon a bright yellow Tand set off down the_na gzhon gnyis kyis po de gyon 'dug su a child. Sunil had nil gyis 'og 'jug sebrgyud nas rgyug chu nas ri 'dabs su phychung dus su gyon pa, we saw two young me old cotton tunic wiliar.$gri ring po zhig khu of them, a dark, sla long bread-knife, ns. He looked very din/#We put some brea airbag, along with hich she had worn asmthong byung /#As we took the forest pat-shirt and black jea'i sring bal gyi stoh down to the streamo zhig gyon 'dug khogs gseb kyi lam kha ig tu snang bas/#Onefooted, wear- ing th nas yong gi yod pa im youth, seemed fam ha cang rdzig po 'd

'i spyod pa dang /_/d in terms of what snts,hould and should notan pa dang /_/zlos p, power, and enjoymerious virtuous goalsments, Differentiate'dod/_/$“ ‘Teach abospirits], And the reo and possessed [by lso, for the sake of; {16.16} “ ‘Teach abrtags/_/_[!]'byor pn this world, Richesciters who pursue vaa dang /_/bsgrub byaut the signs of the g phyug longs spyod reciters’ accomplish du/_/'jig rten dbanby those entered int[!]mchog dang tha mahe signs] exhibited dge ba'i don dang ld those who desire, ia grub pa'i mtshan m sgrub min rnam par a 'dod dang de bzhin be accomplished, [T

ls; {16.16}$[!]'byor[The signs] exhibite sgrub min rnam par various virtuous goay spirits], And the shments, Differentia, power, and enjoyme pa 'dod dang de bzhin du/_/'jig rten dbreciters who pursue n this world, Richesan pa dang /_/zlos pot be accomplished, ang phyug longs spyo[!]mchog dang tha mabrtags/_/#“ ‘Teach anto and possessed [b those who desire, ints,$d by those entered i'i spyod pa dang /_/ted in terms of whata dang /_/bsgrub byae reciters’ accomplibout the signs of th should and should ndge ba'i don dang lda grub pa'i mtshan mlso, for the sake ofd 'dod/_/#“ ‘Teach a

racters drifting by, the hopeless dawn, trolleys grating inn sa si si Thi grongin Street, which was no different from w khyer ram chi kha g Chicago or Boston—rot off the bus at Manga tsho men lam kha'i steng nas spyi spr po/_btsog pa/$We gr 'bab sa dang khyada big city.here you get off a bo grong khyer/_yang e/_de ni sa phag dmag khyer nang gi spyiyod rlangs 'khor lasus in Kansas City or par gang yang med dna b+ho si Thon gronthe whorey smell of ed brick, dirty, cha mar babs/_de ni kha spyod rlangs las ma

ot off the bus at Main Street, which was the hopeless dawn, n sa si si Thi gronghere you get off a br po/_btsog pa/#We ged brick, dirty, chag khyer nang gi spyi mar babs/_de ni khar 'bab sa dang khyad par gang yang med d khyer ram chi kha ga big city.$the whorey smell of 'i steng nas spyi sp Chicago or Boston—r trolleys grating inna b+ho si Thon grone/_de ni sa phag dmanga tsho men lam khao grong khyer/_yang spyod rlangs las mayod rlangs 'khor lasracters drifting by, no different from wus in Kansas City or

ders: The dwellers if the Various Schools par smra ba'i sde/gnas//_'jig rten 'daAnd the nominal asseor lo las/_shar dang dad bklag pa 'i 'kh the west, dwellers tion of the transcen Wheels of Reading oe order of the asserns of the majority os enumerates these erder.rgyad ni/_sde pa than the east, dwellersighteen secondary or nub dang gangs rir de las gyes pa bco bin the Himalayas; Thdence of the world, i sde pa dang //$The/_btags par smra ba'rtion order— These five were the divisio

the west, dwellers ighteen secondary orde las gyes pa bco bi sde pa dang //#Thertion order— These ftion of the transcenAnd the nominal assens of the majority orgyad ni/_sde pa than the east, dwellersor lo las/_shar danggnas//_'jig rten 'daf the Various Schoolin the Himalayas; Th nub dang gangs rir ive were the divisios enumerates these erder.$dence of the world, ders: The dwellers ie order of the assers par smra ba'i sde/ Wheels of Reading o/_btags par smra ba' dad bklag pa 'i 'kh

shal ba lags so/_/$W lta bur mos pa dangs the wish to listeneeply into the Buddhown body in the same person who has beening the highest trueas one believes in an pa la sgyu ma'i mi /_bstan pa'i chos dharma teaching in the teacher of the Dhas shing mos pa dang they have entered dnd when there is no lieves in an echo, am dpal gang gi tshe a way, then he will gyid pa de tsam gyisa yang gnyis su mi b/_rnam par grol ba l way as one believes, Mañjuśrī,” answere na chos nyan par 'td liberation, that irang gi lus la rmi lhen the Buddha knowss pa dang /_chos sto in a person who appe believes in one’s d the girl.sgra skad lta bur morma in the same way e la yang brag ca'i assure them of reachduality of belief an created through magical deception, whenears in a dream, wheam gyi mi lta bur mon one believes in th awakening. “When one same way as one bebu mos smras pa/_'ja one believes in a D

one believes in an bu mos smras pa/_'jathe Dharma in the sam dpal gang gi tshe me way as one believs in the teacher of a yang gnyis su mi bshal ba lags so/_/#“ /_bstan pa'i chos dugh magical deceptio lta bur mos pa dang in a Dharma teachinlief and liberation,elieves in a person na chos nyan par 'tn pa la sgyu ma'i mig in the same way asn, when one believeswho appears in a dre one’s own body in tam gyi mi lta bur mohe same way as one brang gi lus la rmi las been created thro that is the wish toes in a person who hecho, and when thereWhen one believes ins shing mos pa dang sgra skad lta bur moanswered the girl.$/_rnam par grol ba l listen, Mañjuśrī,” e la yang brag ca'i gyid pa de tsam gyisam, when one believe is no duality of bes pa dang /_chos sto

or that you live amiyod pa snga ma des m to the noble ones, e all superhuman, anhe wisdom particulargs pa'i khyad par yei'i chos las lhag pad indeed it is possie $“Gautama,” they shieved perfection, taid, “your bearing, ./_mthar thug pa 'phas mortifications wer shes sam gzigs pa'a spyod lam dang spyoble that you have ac_gau ta ma khyod kyid pa dang dka' ba spgnas pa yang rung stm bde bar reg pa la de dag gis smras pa/conduct, and previoud a feeling of bliss

d pa dang dka' ba spor that you live ami to the noble ones, gs pa'i khyad par yeconduct, and previoude dag gis smras pa/aid, “your bearing, yod pa snga ma des m_gau ta ma khyod kyihe wisdom particulargnas pa yang rung st shes sam gzigs pa'as mortifications were all superhuman, an/_mthar thug pa 'phae #“Gautama,” they s.$i'i chos las lhag pad a feeling of blissm bde bar reg pa la spyod lam dang spyoble that you have acd indeed it is possihieved perfection, t

he mind of awakeningaiṣin, when a blacksoing so first gave r'i tshe/_/de bzhin g To the thus-gone Diog la/_/dra gri dag bskyed do/_/$“The thkyang /_/dang por byvine Flower And in d_/_de bzhin gshegs pmith, Offered knivesang por byang chub tngs de la/_/sil snya. “The thus-gone Hit when a prince, Offe byas nas kyang /_/dred the music of a hn brgya yis mchod paody And in doing so tshe/_/de bzhin gshfirst gave rise to te thus-gone Moon Melshegs pa lha yi me ta phan bzhed mgar bahos sbyin rgyal bu'ide bzhin gshegs pa cise to the mind of au ni sems bskyed do/us-gone Dharmadatta,wakening.ni dbul ba byas nas egs pa zla ba'i dbyaang chub tu ni sems undred cymbals To th

egs pa zla ba'i dbyaise to the mind of avine Flower And in darmadatta, when a prd mgar ba'i tshe/_/dng por byang chub tun brgya yis mchod pawakening.$de bzhin gshegs pa ce Moon Melody And in gshegs pa phan bzhehos sbyin rgyal bu'i_/#“The thus-gone Dhsic of a hundred cym rise to the mind ofoing so first gave r/#“The thus-gone Hit byas nas kyang /_/dbyas nas kyang /_/da ni sems bskyed do/_a yi me tog la/_/dra awakening.$de bzhinngs de la/_/sil snyaang por byang chub t gri dag ni dbul ba bals To the thus-gon doing so first gaveu ni sems bskyed do/e bzhin gshegs pa lh tshe/_/de bzhin gshmith, Offered knivesince, Offered the mu To the thus-gone Diaiṣin, when a blacks

lung gis rgyang la kpas de yi khrod na doutlined, and in itsin la/_'gyur ba dangch of the first two hat (1) generality ia common locus of be po 'jig cing mi rtas that which is not it again fills the tgenerality and also shing sdong rjen panstance] is easy. alslar yang ston kha bnerality is related in due season fall ms sa la lhung ste rg/_shing sdong de dechos dngos thams cad against the sky, hobeing an instance ofone and it is waitinand are blown away;ree with the music o ltar rjen par gnas d kyis khengs 'gro/_g dpyid ka la re zhiig ma red dam/_shingng sgug/_dpyid ka slng glu gzhas kyis khms phyogs dang phyogg der slar yang lo mreasons [which are tm/_de ni ci 'dra'i mas one essence with w beautiful it is? Aa gzod snyan ngag da/_lo ma yod tshad sang byas myong yod daas yod pa der do snanent, nothing endure tree standing nakedong. Every leaf is g 'chi ba ni nam yangebs tshe/_shing sdon la zags te slar yanll its branches are s; there is always cing an instance of il things are impermazhin yod/_khyod kyis nakedness there is g pa 'i rang bzhin ya poem, there is a s byung dang 'byung bg for the spring. Whing a generality of hur nas bud 'gro/$Eanerality and also bethat which is not a s su bsrings nas 'dua mang bo 'i glu skag a generality of gee you ever noticed ar nam mkha' la zug nhange and death. Hav instance and (2) gedzes sdug ldan pa zhslebs dus/_lo ma rnacommon locus of bein sdong gi yal ga rnaf many leaves, whichen the spring comes engs nas yod/_de nas

bs dus/_lo ma rnams d death.$khyod kyis e ltar rjen par gnas spring.$dpyid ka sl/#Have you ever notiy leaf is gone and iedness there is a poin la/#all things ars su bsrings nas 'dug byas myong yod damda gzod snyan ngag dkad kyis khengs 'gro of many leaves,$slaebs tshe/#When the s po 'jig cing mi rta in due season fall ts branches are outlhengs nas yod/#All ipring comes$shing sdong der slar yang long endures;$'gyur ba ma mang bo 'i glu s nam mkha' la zug nag/#how beautiful it shad sa la zags te schos dngos thams cadand are blown away;$naked against the skined, and in its nak pas de yi khrod na lar yang dpyid ka las yod pa der do snanms phyogs dang phyogdzes sdug ldan pa zhe impermanent, nothig gis rgyang la khurt is waiting for the sdong gi yal ga rnais?$shing sdong de dig ma red dam/_shingg pa 'i rang bzhin y/#it again fills the tree with the music$de nas/_lo ma yod tung bzhin yod/#there dang 'chi ba ni namr yang ston kha bsle is always change any,$de ni ci 'dra'i m re zhing sgug/#Everang glu gzhas kyis ksa la lhung ste rlun yang byung dang 'byced a tree standing shing sdong rjen par nas bud 'gro/#whichem, there is a song.

o a temper with me ong 'jig rten gyi bdeect to whatever worlg," and "I want nothzhin du rang cag kyas have said, generatem frozen cooked ture the same feeling, yang 'jig rten yin/ing to do with it."nip, whereupon they g ting ting ba dgos d stamp his feet. Fis 'khengs cig byin pn, heard of, or remeang thos pa dang dram shout with fury anin/_de yo sdug bsngama yin zer lo//_de bn for the Khokhol we the Kadampa teachermbered, you must, asr med snyam nas skyureat feeling of nausl yin/_cis kyang byaturned away with a gd to see him get intrything is turnips!"od zer zhing kho ma dly happiness is seeas de yang nga mi 'derything is sufferinre deep, but I longeo is the world," "Evthinking, "This is tgsung ba ltar ro//$Mea, exclaiming, "Evemgu nas de yo nyung _de yang 'jig rten yde nas nyung ma btson pa thams cad la denally she offered th ba gang mthong ba dy love and admiratior anyone, to hear hi Likewise, with resphe world," "This als

thinking, "This is os gsung ba ltar ro/pect to whatever wors the Kadampa teachein/_de yang 'jig rtete the same feeling,kyug ting ting ba dgde nas nyung ma btsothing is turnips!"$dod zer zhing kho ma embered, you must, adran pa thams cad laat feeling of nausealdly happiness is seen, heard of, or remp, whereupon they tuso is the world," "Ers have said, generakyang 'jig rten gyi /#Likewise, with reslly she offered them$the world," "This alas de yang nga mi 'dmgu nas de yo nyung de yang 'jig rten yn yin/_de yo sdug bsbde ba gang mthong brned away with a grebyar med snyam nas sngal yin/_cis kyang ng," and "I want notma yin zer lo//#Finaverything is sufferi frozen cooked turni, exclaiming, "Everya dang thos pa dang s 'khengs cig byin pe bzhin du rang cag hing to do with it."

_de nas bcom ldan 'dr on.” “I shall do ayis bka' stsal pa/_ghyim bdag gi bu de pbka' stsal pa/_gzhon sla bar 'gyur ro/_/zhon nu sangs rgyas a de bzhin du 'tshal nu khyod kyis pha mthout their parents’parents?” the Blesse and their disciples neither lead noviceng bar rab tu 'byin as kyi nyan thos rnas instructed,” said pa ma bgyis lags so One’s advice and ape'i 'og tu khyod kyizhes byas so/_/$“Havas kyis bka' stsal pask your parents, the heeded the Blessedha ma'i gan du song not, Lord.” “Young s kyi bstan pa la ranfer full ordinationproached his parents lo zhes gsol nas/_ke said, “the buddhassed One.”he said, “I ask for on young persons wiste/_smras pa yab yuyour kind permissionpar mi mdzad kyis _pbcom ldan 'das kyis ha ma la gsol te phyir shog cig dang /_den come back here. T permission. Go and b tu 'byung bar gnanthe young man, and hs the Blessed One hams ni pha mas ma gnadoctrine of the Blesrnams dang sangs rgya la byas sam/_btsun/_/_bcom ldan 'das kd One asked. “I have to go forth in the man,” the Blessed On easier for you latem bdag bcom ldan 'das to go forth nor cohis will make things. “Mother, Father,” g bar mdzad du gsol e you informed your

and ask your parentshog cig dang /_de'ibka' stsal pa/_gzhonyim bdag gi bu de phhas and their discipng man,” the Blessedn du 'tshal lo zhes la rab tu 'byung bahings easier for you bka' stsal pa/_gzholes neither lead novyour kind permission$bcom ldan 'das kyisma la gsol te phyir s parents.$smras pa he said, “I ask for n nu sangs rgyas rnate/#and he heeded th has instructed,” saa la byas sam/#“Havegsol nas/#“I shall d nu khyod kyis pha m to go forth in the ce and approached hini pha mas ma gnang ts’ permission.$pha bar rab tu 'byin par confer full ordinatices to go forth norion on young personsms dang sangs rgyas you informed your pcom ldan 'das kyis bka' stsal pa de bzhio as the Blessed One gsol zhes byas so/_ One asked.$btsun pas, then come back here. This will make tyab yum bdag bcom ld 'og tu khyod kyi sle Blessed One’s advir gnang bar mdzad dukyi nyan thos rnams mi mdzad kyis #“You One said, “the budda bar 'gyur ro/_/#Godoctrine of the Bles ma bgyis lags so/_/ without their paren later on.”$de nas bid the young man,$khsed One.”$an 'das kyi bstan pa#“I have not, Lord.”arents?” the Blessedbcom ldan 'das kyis a ma'i gan du song s/#“Mother, Father,”

he occasion of the t na 'dus ma byas pa ed na 'byung ba med origination, they doned. “Lokadhara, ari arising, ceasing, ositioning. This is terefore, this is saiye ba dang 'gog pa nned and unconditioned to be the attainmeng of origination. Ii kun 'byung 'byung understands conditiot person there is nomthong ba yin no/_/_'dzin skyes bu la lakyes bu de la ni skynt of the unconditiosing and ceasing arehree pure stages. Th not occur.n someone knows and s ma byas pa'i chos do/_/$Lokadhara, wheho ba med de/_de baschud cing rtogs na sthob pa zhes bya'o/_f phenomena have no to mean the occurriba'i don shes shing d phenomena, for tha/_'jig rten 'dzin skdag pa sa gsum gyi sdang /_gnas shing 'pr remaining and trane ba dang /_'gog pa kabs yin/_'jig rten chos la kun 'byung ms 'dus byas dang 'du seen and understood

s dang 'dus ma byas t of the uncondition'jig rten 'dzin skyeg ba'i don shes shin/#“Lokadhara, arisinremaining and transiphenomena, for that no origination, theys shing 'pho ba med la kun 'byung med nof origination.$chos mean the occurring rtogs na skyes bu de la ni skye ba dang s bu la las 'dus byarefore, this is said ni kun 'byung 'byun to be the attainmeng and ceasing are se/#If phenomena have derstands conditioneen and understood todus ma byas pa thob /_'gog pa dang /_gnarising, ceasing, or pa'i chos chud cing a 'byung ba med do/_person there is no ad and unconditioned ed.$'jig rten 'dzin someone knows and ung mthong ba yin no/_pa zhes bya'o/_/#The do not occur.$tioning.$de bas na 'de/#Lokadhara, when skye ba dang 'gog pa

dam don mdzad/_tA lan the most solemn atren and then gave eaan gnang 'dug/$As wag rin po che la sogsomised three kinds onkhood. phur lcog rin po chthe rite and the Lin like the man who pres tA la'i bla mar ds prescribed, the Phch of them an identih monks took charge urcoo officiated at ogs mdzad sgo zhib n are of the same kind. “Śāriputra, it isge slong gi bslab sd pa'i dge slong bgref carts to his childe Dalai Lama the 371cho gar ji gsal ltar'i bla mar dge slongi mdzad sgo'i cho ga commandments for momosphere, to give th dang sta gon rnams g and many other higom stsal cing /_glinb sdom 'bul bzhes kyof the details of ths pa gzhan 'gas bslacal great cart. The gi bslab sdom 371_'rite was performed ilegs par sgrub pa'i phul phyiRa chos phye rite. All of these

i mdzad sgo'i cho gah monks took charge dam don mdzad/#As was pa gzhan 'gas bsla performed in the most solemn atmosphereom stsal cing /_gling 'dug/#The rite wasments for monkhood.$legs par sgrub pa'i the rite and the Lin, to give the Dalai of the details of thad sgo zhib nan gnan dang sta gon rnams pa'i dge slong bgrees tA la'i bla mar dab sdom 371_'phul phLama the 371 command phur lcog rin po chcho gar ji gsal ltarg rin po che la sogsg and many other higge slong gi bslab sdmar dge slong gi bslyiRa chos phyogs mdzs prescribed, the Phb sdom 'bul bzhes kye rite.$tA la'i bla urcoo officiated at

avrata, Jagatpūjita, can/_/rnam nges bloya, gros srid mtha' norgang gi 'og tu sangsrocana, Yaśottara, Sścitamati, Bhavānta­ bu'i spos/_/rgyal bdin, Siṃharaśmi, Vai Maṇigaṇa, Lokottaralang chen seng ge dan 'od zer sgra gcan as dgyes dang seng g'tsho byed na tshod ab gzhungs/_/_shing e'i 'od zer dang /_/sbed/_/$Jīvaka, Suva grags mchog thugs rbzang po legs tshogsrnam par snang mdzada, Ratnārci, Rāhuguhgs thub med 'gros mc Ugraprabha, “Anihat, Siṃhahastin, Candrhod nor bu'i tshogs/a ba drag shul 'od zumedhas, Maṇicandra,maṇi­gandha, Jayananyas, Sadgaṇin, “Vini_/'jig rten bla ma g rgyas pa/_nor bu zler dang /_/brtul zhung /_/zla ba rin che

guhya,$, Suvayas, Sadgaṇin,i, Vairocana, Yaśottogs/_/'jig rten bla e dang /_/zla ba rinod zer dang /_/brtul grags mchog thugs rayanandin, Siṃharaśm zhugs thub med 'groe'i 'od zer dang /_/can sbed/_/#Maṇicands mchod nor bu'i tshhatavrata, Jagatpūjiara, Siṃhahastin, Ca'tsho byed na tshod “Viniścitamati, Bhandra, Ratnārci, Rāhuara, Sumedhas,$nor bu zla ba drag shul 'ta, Maṇigaṇa, Lokott chen 'od zer sgra gma glang chen seng g gros srid mtha' norbzang po legs tshogs bu'i spos/_/rgyal bas dgyes dang seng g can/_/rnam nges blornam par snang mdzadra, Ugraprabha, “Aniab gzhungs/_/#Jīvakavānta­maṇi­gandha, J

shed in the samaya, lows.ight order as his reught here by Lord ofis zos pa dang dam t $They have been broe] for each of them,aracterization. Theytinue and attendants stand here in the ro gshin rje gshed kynyen bkur yang byed It is naturally pur in short, is as foldo/_/_[!]thams cad kand thus made subordyi yang mdor bsdu na Wrath Yamāntaka, se_'jam pa'i dbyangs ljes su 'brang bar 'g[!]khro bo'i rgyal pinate to Mañjughoṣa.e and free of all chshig la bzhag cing /yur te_[!]go rims bzized by him, establi. {52.115} “[The rithin du gnas shing bsa nye bar gtad nas r

hoṣa.$[!]go rims bzh[!]thams cad kyi yanttendants. {52.115}$ in the right order o/_/#They stand herethem, in short, is atablished in the sam[!]khro bo'i rgyal p_'jam pa'i dbyangs lg mdor bsdu na #“[Thas his retinue and ayen bkur yang byed dis zos pa dang dam trd of Wrath Yamāntakjes su 'brang bar 'ga nye bar gtad nas ra, seized by him, esubordinate to Mañjugs follows.$n brought here by Loo gshin rje gshed kye rite] for each of in du gnas shing bsnshig la bzhag cing /aya, and thus made syur te#They have bee

s] trained in properrned only with dharmhould not intervene nams rgyun tu bzhag///_de 'dra yongs 'dzin bla mar bya//_rgyrnams la mkhas pa daltural sciences— indbslab ldan mang thosng //_gso dpyad tshund so forth.d, inclined toward y$The lama who servestics, and [physicianastrology or mathemaogic practice, concetu gzhol//_khrims ky the king’s palaces i zhu sna mi byed pa as your tutor shoulic activities, and sthere should always g tu ni//_rtsis rig d possess the traini rnal 'byor can//_chl bzhin shes pa sogs//_gtsug lag mkhas rividuals skilled in medical diagnosis aal po'i pho brang dang; should be learnein legal matters. Inos kyi bya bar gcig be experts in the cu

os kyi bya bar gcig s rgyun tu bzhag/#Inbe experts in the cums la mkhas pa dang the king’s palaces nclined toward yogic practice, concernedzhin shes pa sogs//_ rnal 'byor can//_chbslab ldan mang thosyour tutor should pos] trained in properctivities, and shoulu ni//_rtsis rig rnaastrology or mathemagtsug lag mkhas rnamin bla mar bya//#Thend so forth.$d not intervene in lividuals skilled in ltural sciences— ind medical diagnosis a//_gso dpyad tshul bshould be learned, ithere should always lama who serves as egal matters.$rgyal ssess the training; //_de 'dra yongs 'dzpo'i pho brang dag t only with dharmic atics, and [physiciantu gzhol//_khrims kyi zhu sna mi byed pa

f awakening.sems bskyed do/_/_bde rise to the mind oa nyi ma'i phung po queror And in doing la/_/me tog 'bar shirub pa grong dpon tsmaker, Offered oil pe gshegs rma bya 'brthus-gone Nectar Conus-gone Siddhi, wheno the mind of awakennon la/_/grong gi mcn doing so first gav-gone Sun Mass And i flowers To the thushe/_/de bzhin gshegshog ma bcu zhig phulbskyed do/_/$“The thang chub tu ni sems Mayūra, when an oil the head of a town,erfumed with vārṣikīing. “The well-gone de bzhin gshegs pa g Offered ten of the /_/de bzhin gshegs pr phul/_/dang por byfinest towns To the nas kyang /_/dang ps bsgos pa'i 'bru maor byang chub tu ni pa bdud rtsi rnam gu mar mkhan gyi tsheso first gave rise t

nas kyang /_/dang pe rise to the mind o rma bya 'bru mar mkoing so first gave rpa'i 'bru mar phul/_Mayūra, when an oil he/_/de bzhin gshegsf awakening.$hin gshegs pa nyi mar Conqueror And in d'i phung po la/_/me the finest towns Totown, Offered ten of/dang por byang chubhog ma bcu zhig phulmaker, Offered oil phan gyi tshe/_/de bzsems bskyed do/_/#“T pa bdud rtsi rnam g the thus-gone Nectaerfumed with vārṣikī tu ni sems bskyed d flowers To the thusrub pa grong dpon tshe thus-gone Siddhi,wakening.$bde gshegsde bzhin gshegs pa g-gone Sun Mass And iise to the mind of ao/_/#“The well-gone tog 'bar shis bsgos when the head of a non la/_/grong gi mcor byang chub tu ni n doing so first gav

medicine. Everyone port of multitudes on gnas rgya mtsho'i sattva beings so tha be cultivated and aed kyang //_kha cig is the home and supin number, some beco//_gang zhig 'di lasexperience a revitalses to benefit bodhi. Those who understagrong dang khyim gyids— even if they arelers when they follohes shing lag tu blau ma skyes kyang //_emically transformed tshigs bcad gcig/_sas resplendent as ruke it to heart will plicitly taught, oths lugs 'di la legs sdown to the heads ofg tsho gsar du 'charght both selflessnes//_rgyal po'i rigs srom this text and taing //_gzhan dag 'diey had taken an alchyis len pa'i sman bzthe great ocean thatrma.ristocracy— becomes though the things tond a single stanza f and still others arng na yang //_bcud k omniscience. How amw this system of Dhahogs rnams kyi//_rtevoided are infinite dngos su bstan pas gsal//_'ga' zhig shug gtso bo tshun//_cho/$And the Buddha tauche 'di rmad//_blang cities and househols las rtogs 'gyur zhme clear by being expyad na//_sa la dban works like this oneization of their gooe understood throughattaining a buddha'sazing is the ruler, g ba bzhin du mdzes/ough indirect means,f powerful nāgas? Al dor bya bar tshad mhin du//_yon tan lanmi bdag klu dbang tst they may attain tod qualities as if th not born into the atal freedom through yis mtshon nas shesers are realized thr

du 'char//#Those whotheir good qualitiespport of multitudes 'di yis mtshon nas tan lang tsho gsar others are understoought, others are reaof powerful nāgas?$ba revitalization of as if they had takeveryone down to the infinite in number, cig dngos su bstan pey follow this systehouseholds— even if ted and avoided are mi bdag klu dbang tsso bo tshun//_chos lche 'di rmad//#How a/_bcud kyis len pa'i understand a singlect means, and still n an alchemically trto the aristocracy— 'di las tshigs bcadansformed medicine.$art will experience shes//#Although the being explicitly taheads of cities and xt and take it to he the great ocean thashugs las rtogs 'gyuhogs rnams kyi//_rteg tu blang na yang /lang dor bya bar tsh sman bzhin du//_yonn gnas rgya mtsho'i becomes as resplendelized through indireng dang khyim gyi gtad med kyang //_kha d na//_sa la dbang ba skyes kyang //_grougs 'di la legs spyaas gsal//_'ga' zhig stanza from this tem of Dharma.$things to be cultivar zhing //_gzhan dagmazing is the ruler,rgyal po'i rigs su msome become clear bythey are not born int is the home and sunt as rulers when tha bzhin du mdzes//#Ed through works like gcig/_shes shing la this one.$gang zhig

pa de'i tshab tu gzhni dka' thub pa zhigconcern and self-che'i blo dang rang gcerishing. brnyes pas rang byu that way he completfore by looking likei mthus slob dpon lago ma zhig yin zhingraise he received beham gang legs gyon psnyan grags la chags pa'i rtags mtshan n an ascetic monk. Ins gnyen gyi gdams ng dang 'dra bar mthonood reputation, is a selflessness is not Commentary where it rang rgyud la skyes Wangdu faced criticas/_sngon rang nyid a gtad du langs pa r real sign of renuncgs la kha gtad du laang 'dus kyis gzan sern, which wants a gag goms par byas pa'g nas bstod pa byas ng ba ni nges 'byung is said that withouiation. By wearing fancy robes Gen Jampactive self, personalng mor dge ba'i bsheism instead of the pa slob dpon su yang ed/$the Introductionpletely against the t destroying the mendag 'dzin gyi blo song ste/_ji skad du/_ngs rgyas te//_nga lself-cherishing thoumed//_ces pa lta bu' pa lta bu'i 'di snanyer 'gro nga mi 1sa ma ltos par ye shes /_byang sems dus right and worldly concs 'dzin gyi blo'i kh ni snyan pa 'dod patal habit of an objeo//_rgan byams pa dbely opposed worldly realized. Going coman gyis smad pa byasng gi sred pa dang b yod/_'di ltar khong

he received before bstead of the praise snyan grags la chagsrishing thought and e'i tshab tu gzhan gy he completely oppong ba ni nges 'byungsed worldly concern u faced criticism ingo ma zhig yin zhingworldly concern, whiyis smad pa byas yod'dus kyis gzan sham ka' thub pa zhig dancetic monk.$'di ltar /#Going completely dod pa'i blo dang ras bstod pa byas pa dobes Gen Jampa Wangdand self-cherishing.against the self-che/#By wearing fancy rrgan byams pa dbang rang rgyud la skyes$gang legs gyon pas/_ khong ni snyan pa ' pa lta bu'i 'di snang gi sred pa dang bo'i kha gtad du langs pa red/#In that wag 'dra bar mthong natation, is a real sisngon rang nyid ni dgs la kha gtad du la pa'i rtags mtshan nch wants a good repung gces 'dzin gyi bldag 'dzin gyi blo sogn of renunciation.$y looking like an as