T dMyal gling rDzogs pa Chen po Buddhicizing the Warrior-King Gesar in the

In the year 1616, he met for the first time mNga’ bdag sTag sham can in person at bSam grub rtse, the fortress of the kings of gTsang in gZhis ka rtse, and the treasure cycles

This rath er unex pected de riniti on of the anthropolog ist impressed me and suits, I Lhink rath er well, Come ille J est.. after reading Commullo llu !S de ton

The A ro Tradition of the Great Perfection Mind Series (rDzogs pa chen po sems sde a ro lugs), is an abject lesson in this regard, as we find not only a wide range of dates for

In order to maintain the pre-existence of the nirvanic state, the mode through which the ālaya links up to saṃsāra is explained by Klong chen pa using the same model

At its most basic level, it seems likely that this simply referred to the orally received bKa’ ma teachings of the Great Perfection, but even in this sense

’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

31 Two stand out: First, SP 1992 has a different title page from the Bhutanese edition SP 1985a, but the same title: U rgyan gu ru padma ’byung gnas kyi rnam thar rgyas pa gser

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