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By Neil Tonge Terry Deary

ISBN-10: 0439944058

ISBN-13: 9780439944052

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27| [A norm of existence] always (nityam, sada) appears perforce of its_proper nature (svabhävena, svarüpena) by staying unique (*ektbhäva, *ekavastu) even throughout the three times f (*kalatraye 'pi, adhvatraye pi): the Dharma-knowledge (dharmajnäna) of any phenomena (dharmânâm) is defined as the very liberation (vimukti) from old age and death (jarämarana). 32 |28| I | | | zad dan chags bral mya nan 'das 'gog dan ston pa nid z*i ba | de be* in nid kyan chos rnams kyi ran gi no bo de nid bead | | 29 | | | | | lam gan mya nan 'das 'gro ba | thub pa rnams kyis yan dag gsuns de yi rgyud las skyes gyur pas | des ni mnon sum dag tu gzigs | |30| | | | | 'phags pafi bden pa rnam pa bzi rtogs te êes nas dad gyur pas | skyes bu gan zag zun brgyad po | mi phyed dge 'dun z"es bead do | 28c kyi P(B), gi N(B), kyis NPDC (A) ; 28d van : gan NP(DC)(B) 30c sun : ya NP(DC)(B) 33 I 26 I Elimination (ksaya), dispassion (viräga), extinction {nirvana) , cessation (nirodha), emptiness (éûnyatâ), tranquillity (êânta[ta]) and thusness (tathatâ) too are [all] explained to pinpoint the very Reality (tattva) and proper nature (svabhäva, svarupa) of all phenomena (dharmânâm) I 29 I The path which leads to extinction (nirvana) has thoroughly been explained by the Anchorites {Muni) ', [those candidates who] are bred from the 'series' of him (*tatsamtänasamudbhava, °-ja-) they [gradually] start to envisage Reality directly (pratyaksa, säksat) |30| Comprehending ( [abhi]samaya) the Four kinds (âkâra) of Noble Truths (oatväry avyasatyani) [the candidate gradually] becomes endowed with a comprehension-based faith (avetyaprasâda) ', the eight dignified individuals (astau purusapudgalâh) in [four] pairs (huh, *yuga) [of two] are explained to constitute a so-called 'indivisible congregation1 (abhedyasamgha).

Iirmoksät Saranatraya - ratnatraya, vide AKBhâ ibid, Astasamvara of an upasaka, v. e. the eight-membered morality, AK IV 29, Nagârjuna's Suhrllekha v. 10-11. The stanzas 2-6 evidently provide a paronomastic example (yamaka, êlesa) or double entendre as regards the etymological implications of the word buddha. The parallel semantics of budhinto a concrete (wake up - unfold) and an abstract (enlighten - blossom) connotation may also be compared with its counterverb svap(sleep - close), cf. also Simonsson, N: Indotibetische Studien, Uppsala 1957, p.

7| The stanzas 7-10 describe Buddha's kayadvaya, here reflecting the key-stanzas of RÂ III 12-13 in particular. For the laksana and anuvyanjana> cf. Mahavyutpatti § XVII 235-267 and XVIII 268349, RÂ II 77-100. Buddha's kayadvaya,cf. infra note 23-24. |8| For punyasambhara, cf. e. dâna-0 êïla-0 and ksantipâramita) la... \\ de la bsod nams kyï tshogs gah yin pa de ni rdzogs pa'i sans rgyas boom Idan 'das kyi gzugs kyi sku bsod nams brgya ri mtshan nid can rmad du byuh zih bsam gyis mi khyab pari gzugs sna tshogs dan Idan pafi rgyu yin no \\ Cf.

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THE TERRIBLE TUDORS by Neil Tonge Terry Deary

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