Thu’u bkwan’s LiTerary adapTaTions of The Life of dgongs pa rab gsaL
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’bum (nor the Pearl Garland when it ends as it does) intended. When Nyi ma ’bum writes that the ground is “primordially pure, pure from the very first, and thus originally
dam pa brag dkar rin po che blo bzang bstan pa rab rgyas dpal bzang po'i zhal snga nas kyi rnam par thar pa dad ldan gdul bya'i dad pa'i gso byed bdud
When King Gesar descends to hell to save his mother in the popular dMyal gling rdzogs pa chen po, it decisively buddhicizes the warrior-king by means of situating him in a
56 de ltar bla ma sangs rgyas chos kyi sku sems ngo bo stong pa'i klong na: ye gdod ma nas bzhugs shing: bla ma bde chen longs spyod rdzogs pa'i sku sems kyi rang bzhin gsal ba'i
56 de ltar bla ma sangs rgyas chos kyi sku sems ngo bo stong pa'i klong na: ye gdod ma nas bzhugs shing: bla ma bde chen longs spyod rdzogs pa'i sku sems kyi rang bzhin gsal ba'i
The most plausible solution to the problem of gNubs-chen’s dates has been pointed out by Vitali: 119 Rig-’dzin Padma ’phrin-las, again citing the rGya-bo-che, 120 writes that
“Out of the range which is an abiding with one-pointed non- conceptuality in the intrinsic reality (rang bzhin) of the essence, na- ture, and compassion of
259 ’Chag (C.T. 260 Below the last line of the text six lines of mantras are written; these are read by the ritualists for the slaughter of the demons. See text, no..