ШЕРАБBDW 1 — чтение «A Song of My Spiritual Life» (раздача курса)
BDW 1 «Пять домов: Новый старт»
Автоматическая расшифровка записи. Возможны ошибки распознавания: имена, тибетские и санскритские слова. Текст прошёл автоматическую вычитку, людьми не проверялся. Пометка [?] — место, которое на записи не удалось разобрать уверенно.
A Song of
My Spiritual Life
by Je Tsongkapa
with a commentary by
Choney Lama Drakpa Shedrup
translated by Gibson Chang
with Geshe Michael Roach
A Song of My Spiritual Life
Je Tsongkapa
This is not a final translation; for study purposes only.
Copyright ©2025 individually by Gibson Chang & Geshe Michael Roach.
All rights reserved.
Sections may be reproduced with either author’s permission. Please contact:
gibsonchang1357@gmail.com
geshemichael@gmail.com
Volume 123 of the Diamond Cutter Classics Series
Diamond Cutter Press
6490 Arizona Route 179A
Sedona, Arizona 86351 USA
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A Song of My Spiritual Life
Je Tsongkapa
Table of contents
Dedication @
Preface @
Acknowledgements @
About the translators @
A Song of My Spiritual Life @
Bowing to the Lord of the Able Ones @
Bowing to Loving One & Gentle Voice @
Bowing to the innovators @
Bowing to Lord Atisha @
Bowing to spiritual friends @
A jewel and the sun @
Metaphors for the steps @
Features of the steps @
Right to put into practice @
All the benefits, in a compact form @
Preliminaries to the path @
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Using our leisure & fortune @
How we group the teachings @
A meditation on death @
Sufferings in the lower realms after we die @
How to go for shelter @
Taking up & giving up karma @
The foundation for omniscience @
How to use the four powers @
Contemplating suffering & its source @
Contemplating pain @
The problems of our cycle @
The Wish as the basis @
The method for developing the Wish @
The fine qualities of giving @
How we do our giving @
The fine qualities of an ethical life @
How to follow an ethical life @
The fine qualities of patience @
How to keep your patience @
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The fine qualities of joyful effort @
How to undertake joyful effort @
The fine qualities of meditation @
How to meditate @
The fine qualities of wisdom @
How to meditate on wisdom @
Why we need quietude + insight @
Instructions for quietude + insight @
Conducting a session in two periods @
The way of the secret word @
The conclusion @
The colophon @
Closing verses @
The root text of Je Tsongkapa’s
Song of My Spiritual Life @
An outline of the text @
Bibliography of works
originally written in Sanskrit @
Bibliography of works
originally written in Tibetan @
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A Song of My Spiritual Life
Je Tsongkapa
Bibliography of works in English @
The Diamond Cutter Classics Series @
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A Song of My Spiritual Life
Je Tsongkapa
Dedication
I dedicate the effort of this book to my parents, Mao Kuan Chang and Li
Duan Liu, for their unconditional support; to my dear wife, Emily Chan, for
exploring this exceptional wisdom together; to my first Tibetan language
teacher, Word Smith, who keeps encouraging me; to Asian Legacy Library
director John Brady, for patiently teaching me and giving me the chance to
serve; and lastly to the guiding light of my life, the best friend of everyone,
unbeknownst to them, Geshe Michael Roach.
—Gibson Chang
And I would like to dedicate these efforts to the two great teachers of my
life: my dear wife Veronica, lifelong spiritual companion; and Khen
Rinpoche Geshe Lobsang Tharchin, who first granted me the priceless
teaching on the steps to the path.
—Geshe Michael Roach
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Preface
Without exaggeration, we can say that the Tibetan master Je Tsongkapa (1357-1419) was
the greatest Buddhist writer who ever lived in this world. There survive over 325 works,
totaling more than 12,000 pages, of his writings on the huge range of every major topic of
open & secret Buddhism. And when Je Tsongkapa1 writes a single page, it contains a
hundred pages of deep ideas, often expressed in sentences that require us normal people
to pause for many minutes, to try to grasp all the detail & nuance he is expressing.
Je Tsongkapa was not just a writer; rather, he was the ultimate Buddhist practitioner as
well. He personally mastered the myriad practices of classical Buddhism found in the
almost 5,000 extraordinary books that survive from ancient India, the homeland of this
religion, and there is no one before or since who has had a greater comprehension of their
entire contents.
Your translators of this volume have had the honor of working, for over 10 years, on an
extensive traditional biography of Je Tsongkapa, in over 400 pages, now published
separately under the title of King of the Dharma: The Illustrated Life of Je Tsongkapa. We
encourage our readers to pick up a copy of the e-book or paper book and enjoy the detail,
to appreciate his life fully.
The volume also includes some 150 different scenes from a traditional set of 15 color
tangkas or scroll paintings of the Master’s life, their final form dating from the early 1700’s.
It’s exciting to get a peek at what actual people and settings in his story would have
looked like.
In this more extensive biography, we were able to identify some 33 different roles that Je
Rinpoche played in his life. This title, “Je Rinpoche,” is by the way another popular name
for Je Tsongkapa—who was also known by his ordination name, Lobsang Drakpa. The
title “Je” means “Lord,” and was used in ancient times for example in reference to a king,
queen, princess or prince, or famed religious figure—male or female.
1
Je Tsongkapa: This is, incidentally, the correct way to write our author’s name in English
pronunciation. Other ways of doing it are confusing transcription with pronunciation.
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“Tsongkapa” literally means “the one from Tsongka,” referring to a region in East Tibet
which featured fields and a river named after the onions (tsong) that grew there—for this
is where our author was born. “Rinpoche” means “Jewel,” and is often added to the
name of a respected spiritual figure.
Finally, “Lobsang” means “Pure Mind,” and “Drakpa” means “Famous One”; especially
in the sense of a person whose spiritual teachings have spread widely and helped many
people.
The most remarkable thing about the slim volume you hold in your hands is this. In the
many thousand pages of his priceless writings, Je Tsongkapa almost never speaks about
himself. Only in the present work do we see the famous words—
I, the deep practitioner,
Have accomplished my practice
This way;
And you who hope for freedom
Should do your practice
The same.
Thus it is that the title of our brief work here is A Song of My Spiritual Life; or, in Tibetan,
Je Rinpochey Nyamgur. “Je Rinpoche,” again, literally means “Precious Lord.” And
nyamgur (technical spelling nyams-mgur) connotes a “song (gur) of personal religious
experience (nyam).” In the West, the most well-known use of the word gur is in the title
of the famous songs of spiritual experience written by the Tibetan meditator saint,
Milarepa (traditionally dated 1040-1123AD). The name of his work has often been
translated into English as The Hundred Thousand Songs of Milarepa.2
Another traditional name for our present work is Lam Rim Dudun (technical spelling Lam-
rim bsdus-don), which translates as The Briefer Presentation of the Steps of the Path to
Enlightenment. The work is also sometimes referred to as Lam Rim Chung-ngu, which
means The Smaller Book on the Steps. These titles serve to place the work in the context of
several longer presentations on these steps composed by Je Tsongkapa, such as his
2
The Hundred Thousand Songs: This is perhaps an overly-literal translation of the Tibetan
word bum (technical spelling ‘bum), which does mean “hundred thousand,” but
traditionally simply refers to the collected writings of an author (as in gsung-‘bum).
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massive Great Book on the Steps to the Path (Lam Rim Chenmo)—perhaps the most famous
book ever written in the Tibetan language.
Although we have not located any specific mention of the date of the Song’s composition,
Je Tsongkapa himself mentions the location of his “headquarters” monastery of Ganden
in the colophon, which would indicate that (as we might expect for a “song of personal
experience”) he wrote these lines about the steps of his path during the final decade of
his life.
And just what are the “steps to the path”? These can perhaps best be summarized in
terms of what the literature itself refers to as “people of the three capacities”; that is,
practitioners of lesser capacity, practitioners of medium capacity, and those of greater
capacity.
It’s crucial to appreciate that we need to reach the level of a “practitioner of lesser
capacity” just to start walking down the steps of the path. To start at this start, one thing
is necessary: we have to show we are rational, by acknowledging the probability that we
have past & future lives. That is, simply, anything that can happen once can very logically
happen again, given infinite time or chances to do so.
If you throw a pair of dice once, then the odds of getting two “sixes” are, of course,
somewhat limited. But if you throw the same pair of dice over time which may well be
infinite, well then of course you will get two sixes an infinite number of times as well.
We have been here, and we will come back here, infinite times.
The door just to start on the steps of the path is to acknowledge this undeniable truth;
because the steps of the path for those of lesser capacity are meant to help us avoid going
somewhere terrible after we die from this life. Therefore we can say that even reading
the first page of this tiny volume is reserved for those who have enough self-honesty to
admit the obvious: none of us will survive this life, and we need to “pack our bag”
properly for the next one.
The practitioner of “medium” capacity is thinking on a bit larger scale. They
acknowledge that it would be better, at minimum, to go after they die to a lifetime as a
human somewhat similar to what they’ve had here. But then they look at all the pain and
disappointment they’ve lived through this time, and the inevitable collapse of the healthy
human body. They decide to set their sights on a future form which has no pain or trouble
at all.
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That is, if there have been periods (however brief) in this life when we were truly happy
and reasonably healthy, then those periods must have had a cause. Again—being strictly
logical, and not as a point of faith—it makes sense that if we could identify and re-create
causes like this, then we could live a life which is uninterrupted and unmarred by any
kind of suffering, ever again.
The practitioner of “greater” capacity is traditionally explained as a person who feels pain
even more acutely than the lesser & medium. They are so sensitive to anything that hurts,
that they automatically sense the pain, intimately, which other people around them are
going through.
And so they share the same forward focus of the lesser & medium types: their goals begin
with a good death, and travel to a good place, and a good place that is free of every single
trouble of the place they are just about to leave: the rest of this present life.
But on top of this, they admit another logical certainty. If there are other people that we
can see in this present world of ours, who are hurting, then given that the boundaries of
space are (so far as we can now observe) beyond any limit—there must be in that infinite
expanse of stars other worlds, where other beings not so different from us live, and suffer.
And again—logically—there is no rational reason why I would want to stop only the pain
of other people whom I can see and touch in my own miniscule community, my own
family or town. I may not hear, with my own ears, the cries of sick children in another
country; but we can all hear those cries with the ears of our own logic: we know they
must be there, which is to know they are there.
And once we hear them—even just with logic—then they are (says the person of greater
capacity) as much my responsibility to help as my own daughter or son, lying in bed
inside my own house. This then is why the person of greater capacity learns and carries
out the steps of the path that you find—incredibly, in their entirety—within this tiny
book.
In keeping with Je Rinpoche’s intentions with this work, we will keep this introduction
brief, and leave it at that; but it says everything. There are wondrous writings of almost
infinitely more detail for you to enjoy, when you are ready to go deeper into the steps on
the path. We highly recommend one of three full volumes in the English translation,
entitled A Gift of Liberation, Thrust Into the Palms of Our Hands.
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This masterpiece is a record of 24 days of incredible, detailed teaching delivered in Tibet
in 1921, by Pabongka Rinpoche, Dechen Nyingpo (1878-1941). The transcript was taken
(in a time before recording devices) by his disciple Kyabje Trijang Rinpoche (1901-1981),
who then over many years’ time carefully edited the record into what is certainly the
greatest example of purely native Tibetan literature ever produced.
The greatest disciple of this teacher was in turn Khen Rinpoche Geshe Lobsang Tharchin
(1921-2004), who with his own great disciple Dr. Artemus Engle (b. 1948) then produced
the masterful English translation as Liberation in Our Hands. There are also available free
videos online at TheKnowledgeBase.com of 14 years of lectures on this entire work by one
of our present translators, Geshe Michael Roach.
It’s extremely nice to have a real master introduce to us Je Tsongkapa’s famous verses of
the Song of My Spiritual Life. Of the many explanations of these lines, perhaps the greatest
concise commentary has been composed by the wonderful Choney Lama, Drakpa
Shedrup, who lived 1675-1748.
Choney Lama is a famed philosophical writer from East Tibet who also wrote amazing
textbooks for the illustrious Sera Mey Monastic University in Lhasa, central Tibet. He is
at the same time an extremely knowledgeable, accurate philosopher of the classics of
Buddhism, and also an extremely accessible commentator with a decidedly Western
style; he even once dreamed of flying—crosslegged—through the sky on his own power
to “western lands” he had never really heard of, to spread the wisdom there.
For those who are interested, we have included a detailed biography of this sage in the
introduction to our translation of the Diamond Cutter Sutra and Choney Lama’s
wonderful commentary to it (the clearest ever written). This translation may be found in
the present Diamond Cutter Classics Series, under the title of Sunlight on the Path to
Freedom: A Commentary to the Diamond Cutter Sutra.
Over 25 years ago, our team began translating—in addition to our collection of the
massive, major classics of Buddhist philosophy—a series of “pocket books” meant to be
carried in your purse or shoulder bag, as you walk around the world. We named this
imprint the “Classics of Middle Asia Series,” and we are happy to report that we’ve
received many communications from people who had great insights into the steps on the
path, just as they read a few pages in a bus or subway on their way to work.
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And so we really encourage you to keep a copy of this little book with you as you pass
through your day, and give it a glance whenever you have a few minutes. It will surely
change your life.
Gibson Chang
Pondok Saraswati
Ubud, Bali
Geshe Michael Roach
Rainbow House
Rimrock, Arizona, USA
January 2025
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Acknowledgements
Here at the Diamond Cutter Classics project, we often refer to the process of translating
a new book as “snow on the mountain,” meaning that the entire process of putting out a
new work closely resembles the way in which snow falls upon a high mountain peak;
gradually melts; and then wends its way down the mountain to the valleys—and from
there inevitably to feed the ocean.
Our thanks to all the people whose hard work to make our translations possible follows
the same pattern.
First, at the peak of the mountain, is the snow-treasure of the Asian Legacy Library’s free
online database of ancient Asian books. Millions of pages have been scanned or input in
searchable form, under the leadership of executive director John Brady, over the last 35
years. He is assisted by—just to name a few—Emma Lewis, Christine Vimala Sperber,
Christina Kasica, Joel Crawford, Arina Garcia, Osiris Luciano, Ben Ghalmi, Ven. Phil
Baker, and Alona Stoliarchuk.
The massive labor of inputting all of the Tibetan works in the database over all of these
years has been completed by the ALL Input Operator Team, headed now for many years
by Ms. Sonam Lhamo. At the National Library of Mongolia, the catalog team has been
led by the Library Director, Ms. Bayarkhuu Ichinkhorloo; and the Project Manager, Dr.
Sainbileg Byambadorj. The new cataloging project at Gandantegchinlen Library is led by
Ven. Munkhbaatar Batchuluun.
ALL’s Sanskrit materials are input at the Varanasi ALL Input Center, under the direction
of Dr. Santosh Dwivedi; the Kathmandu ALL Input Center, directed by Drs. Miroj &
Milan Shakya; and the Kerala ALL Input Center, directed by Dr. N.V. Ramachandran.
Thank you all for your endless work!
We are very grateful for Aisha Nguyen, who tirelessly searches every corner of the web
for any and all Sanskrit materials that we may need input; as well as David & Nancy
Reigle, for helping to define and provide us with the most accurate, high-quality editions
possible of any work in the Sanskrit language. We also thank Stanley Chen for his advice
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on Chinese-language sources, especially for the ancient crown of knives equivalent, its
characters and drawing.
The cataloging and input work cannot be accessed without the priceless subject
cataloging by the Diamond Cutter Classics team dedicated to this 35-year effort, now led
by Nicholas Lashaw, Ben Kramer, and Geshe Michael Roach. Nick & Ben also manage
the DCC translator team, including all our fellow translators, and we would like to share
deep gratitude with every one of them—you keep us going!
We are also infinitely indebted to all those who support the work of DCC, around the
world; including our tireless and deeply dedicated sponsors.
We rely heavily upon the fine work of the Buddhist Digital Resource Center (BDRC) for
obtaining original scans of the many source works our translations require. The Head
Librarian, Karma Gongde, has offered us years of wonderful service and advice; and
BDRC Executive Director Dr. Jann Ronis and Chief Technology Officer Élie Roux
continue to give all of us really excellent support.
The next step in translation is the manuscript editing, which for technical books like this
one is always a massive effort. We would especially like to thank Anatole Nguyen, Bets
Greer, Nick Lashaw, and all the other editors contributing their time. We are in awe of
the work by the Diamond Cutter Press staff, who get all these translations out into the
world—especially in the new ebook formats, and dedicated DCP app. Thank you Rosa
van Grieken, Ven. Elizabeth van der Pas, Katey Fetch, and master artist Gina Rivera.
Our entire translation team would have no central place to meet and conduct the many
hundreds of translation sessions that books like this require, without the offices in
Sedona, Arizona, supplied through years of effort by John Brady; Connie O’Brien; Tim
Lowenhaupt; and Gail Deutsch.
We are also extremely grateful for the special sponsorship of the entire Diamond Cutter
Classics translation team. Recently, the expenses of our team have in addition been
covered through the Good Night Book Club project, led by Lindsay Jilk and regional
directors Inna Ivanina (Europe & North America); Tina Lyu (mainland China); Olga Van-
Dick (Latin America); Nguyen Cong Binh (Vietnam); and Sugeng Shi & Xintian Ie (East
& Southeast Asia).
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Our grateful thanks to all of you, and to everyone else who has contributed to our work.
Your trust in us is a big part of the reason why we can complete projects—like the present
volume—which require quite nearly a decade each.
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About the translators
Gibson Chang
I’m one of the translators on the Diamond Cutter Classics team. Growing up helping out
at my family's food stall, I witnessed my parents sacrificing their health to earn a living.
I saw my grandparents arguing and complaining over trivial matters. These experiences
led me to ponder: “Why do these things happen? What defines a truly meaningful life?”
In 2012, a friend recommended to me a business book called The Diamond Cutter. A
concept in the book deeply fascinated me: “Your world comes from how you have treated
others in the past.” This was a viewpoint I had never heard before, which filled me with
curiosity and made me eager to find the author, to unlock the questions in my heart.
When I found out that Geshe Michael Roach and the Diamond Cutter Institute Global
(DCIG) team were coming to Taiwan to hold an offline program, I immediately signed
up to volunteer and serve while I learned. By practicing the Four Steps, my relationship
at home gradually improved, and I even met my partner, Emily. And then we learned,
and served DCIG together.
Later, with the encouragement of a friend, Emily and I went to Mexico for our first “Steps
on the Path” course. In class, I heard Geshe Michael Roach teaching this text from the
original Tibetan. I vividly remember an indescribable sense of déjà vu welling up in me
at the end of the first class, as if I had met this language and this wisdom somewhere
before. It was at that moment that I made up my mind to learn the Tibetan language.
What made me determined to keep learning was the following sentence from Geshe
Michael:
Imagine that this ancient Asian classic in front of you is more precious than
a cure for cancer; the wisdom within the classics can defeat death itself.
And there are not just one, but hundreds of thousands of such classics.
However, the people who can translate these books are extremely few—it's
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like a city of hundreds of thousands of people, with only one or two doctors
available to treat them.
When the Diamond Cutter Translation project was launched in 2017, I applied to attend
the on-site program of the Mixed Nuts translation group in Sedona, USA, three times a
year. I started as an auditor and fully immersed myself in learning, studying how to
translate Tibetan classics into language that modern people can understand and apply to
their daily lives.
At the end of one translation session, Geshe Michael said to the translators, “If you want
to improve your translation skills, a very important seed is to support the preservation of
the ancient classics of Asia.”
From then on, I began to help ALL (Asian Legacy Library) in preserving texts and raising
funds. I also visited the National Library of Mongolia with John Brady, where I witnessed
how ALL staff painstakingly scanned these texts and uploaded them to the internet for
scholars and translators to use, free of charge. Holding these ancient books, which were
written by masters 400-500 years ago, in my hands, I was filled with pure respect, and
my determination to pursue my mission of translation grew even stronger.
Being invited by Geshe Michael to jointly translate this book, Song of my Spiritual Life, is
of great significance to me, as this was exactly the content I first heard Geshe Michael
teach in Mexico many years before. Moreover, the author Je Tsongkhapa also happened
to answer a question I had over a decade ago:
And spend every hour
of the day & night
working to get the very essence
out of it.
In hindsight, I think I was very lucky. From the very beginning, when I was introduced
to DCIG, learning the story of The Pen; and then on to further study of the Path; and now
to dedicate myself to the translation of the classics—this journey is like living at the foot
of a mountain, and at first only drinking from clear water flowing down from the snowy
peaks, but ultimately finding the source of the spring and beginning to participate in the
preservation, translation, and teaching of precious classics from the source: helping
people use this wisdom to improve their lives, and create a better world.
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I am deeply grateful to Geshe Michael for inspiring my passion for ancient wisdom and
the original languages. I feel deeply honored to have the opportunity to help more people
benefit from this precious, timeless wisdom.
Geshe Michael Roach
Michael Roach was born in Los Angeles and grew up in Phoenix, Arizona. He graduated
with honors from Princeton University, and is a recipient of the Presidential Scholar
medallion from the President of the United States at the White House. He has also
received the McConnell Scholarship Prize from the Princeton School of Public &
International Affairs, as well as an honorary doctorate in the Congress of Mexico from
the National Autonomous University of Mexico (UNAM).
Michael is the first foreigner in the 600-year history of Tibet’s Sera Mey Monastery to
receive the title of Geshe (Master of Buddhism), after 25 years of study. After graduation,
he founded the Asian Classics Institute (ACI), translating over 20,000 pages of the geshe
course and designing 36 courses of studies in English, for modern people of all walks of
life.
At his teacher’s directive, Michael—in order to confirm that the principles of the ancient
texts could be used in modern life—helped in 1981 to found the Andin International
Corporation, which became one of the largest diamond jewelry companies in the world,
and was purchased by super-investor Warren Buffett in 2009. Michael used the majority
of his income from the business to found and run the Asian Classics Input Project (now
called ALL, or Asian Legacy Library), starting in 1987. This is the largest free, online
searchable database of ancient Asian literature in the world.
Michael also helped found the Three Jewels Outreach Center of New York; DCI Global;
the Sedona College of International Management; the Yoga Studies Institute; Green
Stretch Pen; Diamond Mountain Retreat Center; The Knowledge Base; Diamond Cutter
Press; DSEU University; Classics Soft Power; Innovation Retreats; and the Diamond
Cutter Classics translation center. Each of these institutions helps preserve and make
available the precious wisdom of ancient Asia, in the modern world.
Michael is the author of some 100 books and major translations. His most popular works
include The Diamond Cutter: The Buddha on Managing Your Business & Your Life; and How
Yoga Works. He lives in the small town of Rimrock, Arizona, with his wife Veronica,
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whom he first met some 50 years ago. Together they enjoy gardening, charitable work,
yoga & gym trips, and running their small Peach Tree Café, for local cowboys & cowgirls.
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A Song of My Spiritual Life
Je Tsongkapa
[1]
[f. 1a]
*,,LAM RIM BSDUS DON GYI TSIG 'GREL SNYING PO MDOR BSDUS GSAL BA ZHES
BYA BA BZHUGS SO,,
Herein contained is A Brief Clarification of the Heart: A Word-by-Word Commentary to “An
Abbreviated Presentation of the Steps to the Path.”3
[2]
,[f. 1b] NA MO SU MA TI K'I TI {%RTA} YE,
Namo Sumati Kirtaye:
I bow down to Sumati Kirti.4
[3]
,THUGS BSKYED MGYOGS 'GRO'I SHUGS KYIS NYER DRANGS PA'I,
,GZHAN PHAN 'PHRIN LAS 'GRO BA'I DPAL DU SHAR,
,SKAL LDAN PADMO YONGS KYI GNYEN GCIG PO,
,THUB DBANG SMRA BA'I NYI MA DE LA 'DUD,
You are drawn forth
By the power of
3
Abbreviated Presentation of the Steps to the Path: Please see the preface to this volume for
more information about the title.
4
Sumati Kirti: This is the Sanskrit version of Je Tsongkapa’s ordination name, which is
“Lobsang Drakpa,” or “Pure-Minded One of Great Renown”; in the technical Tibetan,
Blo-bzang grags-pa. The technical Sanskrit spelling is Sumati Kīrti.
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The swift ones of the Wish;
You rise in the sky
In a glory of holy deeds
That help all other beings.
You are the one friend
Of all the lotus blooms
Who have sufficient goodness;
And I bow down
To the Lord of the Able,
Sun among all teachers.
[4]
,BLO CHEN GZHAN GYIS SHIN TU DPAG DKA' BA'I,
,ZAB DON LEGS PAR 'GREL BA'I RNAM DPYOD KYIS,
,BZANG PO'I MDZAD MCHOG GRAGS PA'I SNANG BA CAN,
,RJE BTZUN BLA MA'I ZHABS LA GUS PHYAG 'TSAL,
With the excellent insight
Of your incredible mind,
You offered extraordinary
Commentary upon the profound—
Something that others
Found difficult to fathom.
Your purest deeds
Shone forth, with light
Above all, and known to all.
I bow down then,
In deep respect,
At the precious feet
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Of my high & holy Lama.5
[5]
,GANG DE'I LEGS PAR BSHAD PA'I MTHAR THUG NI,
,BYANG CHUB LAM GYI RIM PA ZHES GRAGS PA,
,DE YI GNAD KUN GCIG TU RAB BSGRIL PA,
,LAM RIM BSDUS PA'I DGONGS DON GSAL BAR BYA,
The ultimate example
Of all the fine words
Of explanation that
He ever gave
Is the famous
“Steps on the path
To enlightenment”;
And his Abbreviated Presentation
Of the Steps to the Path
Is one in which
He perfectly combined
All of its crucial points
In but a single place.
I will clarify here then
The true intent of his work.
[6]
,DE LA 'DIR BDAG CAG GI BLA MA CHOS KYI RGYAL PO BTZONG KHA PA CHEN
POS MDZAD PA'I NYAMS MGUR RAM, LAM RIM BSDUS PA'I DON NI GANG
BSHAD PAR BYA BA'I CHOS SO,,
5
High & holy Lama: In a common classical Tibetan literary device, the parts of a high
lama’s name are tucked into a verse of poetry. We have italicized these parts for the
reader; in Tibetan, a small “x” mark would typically be carved under them.
23
A Song of My Spiritual Life
Je Tsongkapa
What then is the work that we are going to explain in this commentary? It will be A Song
of My Spiritual Life, which is also known as An Abbreviated Presentation of the Steps to the
Path. This was composed by our Lama, the King of the Dharma, the great Tsongkapa.
[7]
'DI LA GSUM, SNGON 'GRO MCHOD BRJOD SOGS DANG, DNGOS GZHI GZHUNG
DON DANG, MJUG GI BSHAD PA'I KHYAD PAR RO,,
Our explanation will proceed in three parts: the preliminary steps such as the offering of
praise and so forth; the meaning of the actual text of the work; and then details of the
closing section of the composition.
[8]
DANG PO LA GNYIS, MCHOD PAR BRJOD PA DANG, BSHAD BYA NGOS BZUNG
BA'O,,
The first of these parts has two sections of its own: the offering of praise, and an
identification of what it is we will be explaining.
[9]
[opening prostration]
NA MO GU RU MANYDZU GHO sh'A YA,
Namo Guru Manjughoshaya.
I bow down to my Teacher, Gentle Voice.
[10]
DANG PO LA'ANG GNYIS TE, DANG PO NI, LA LAR NA MO GU RU MANYDZU
GHO sh'A YA, ZHES 'BYUNG BA NI SLA'O,,
24
A Song of My Spiritual Life
Je Tsongkapa
The first of these sections also has two divisions of its own. As for the first, the opening
prostration that we see in some editions of the work—Namo Guru Manjughoshaya—is
easily understood.6
Bowing to the Lord of the Able Ones
[11]
GNYIS PA LA LNGA LAS, DANG PO THUB DBANG LA PHYAG 'TSAL BA NI, ,PHUN
TSOGS DGE LEGS BYE BAS BSKRUN PA'I SKU, ,ZHES SOGS RKANG PA BZHI STE,
The second division here has five parts of its own. The first is bowing down to the Lord
of the Able Ones. This is expressed in the four lines [of the Tibetan] which begin with
“Your holy body was produced by billions of perfect good deeds.”
[12]
(1)
`,,PHUN TSOGS DGE LEGS BYE BAS BSKRUN PA'I SKU,
,MTHA' YAS 'GRO BA'I RE BA SKONG BA'I GSUNG,
,MA LUS SHES BYA JI BZHIN GZIGS PA'I THUGS,
,SH'AKYA'I GTZO BO DE LA MGOS PHYAG 'TSAL,
Your holy body
Was birthed by
Billions of perfect
Good deeds;
Your holy words
Fulfil the hopes
Of infinite living beings;
Your holy mind
Sees all things
6
Namo Guru Manjughoshaya: Which is to say, “I bow down to my Teacher, Manjushri”—
the Buddha of Wisdom, whose name means “Gentle Voice.” The point is that emptiness
constantly whispers its truth to us.
25
A Song of My Spiritual Life
Je Tsongkapa
In the universe
Exactly as they are;
I touch my head
To the feet
Of that leader
Of the Shakya clan.
[13]
'DI LA MKHYEN BRTZE NUS GSUM MAM, SPANGS RTOGS KYI YON TAN SPYI
DANG, BYE BRAG SKU'I YON TAN GYI DBANG DU BYAS NA,
We can consider these lines in terms of the three famous qualities of knowledge, love,
and power; or according to the general division of good qualities into those that relate to
giving up certain things, and realizing others; or relative, more specifically, to fine
qualities of the holy body.
[14]
MTSAN DANG DPE BYAD SOGS [f. 2a] YON TAN DU MAS KHYAD PAR DU BYAS
PA DE NI, RGYU GANG LAS 'KHRUNGS PA YOD DE,
When we distinguish Lord Buddha in terms of his possession of many fine qualities
relating to the signs & marks of an Enlightened Being and the like, we can first point to
the cause that has produced these features.
[15]
BSOD NAMS DANG YE SHES KYIS BSDUS PA PHUN SUM TSOGS PA'I DGE LEGS
RE RE TZAM MA YIN PAR BYE BAS BSKRUN PA STE BSKYED PA YIN PA'I PHYIR
RO,,
And that’s because the features have each been “birthed,” or created, not by just single
examples of absolutely perfect good deeds, but rather by billions of them.
[16]
26
A Song of My Spiritual Life
Je Tsongkapa
'DIR BYE BA ZHES PA NI, MANG TSIG YIN GYI, GRANGS KYI BYE BA TZAM LA MI
BZUNG NGO,,
And when we say “billions” here, it’s only meant to convey a great number; you
shouldn’t consider it in this case as a specific number.
[17]
MTSAN DPE RE RE LA RGYU JI TZAM DGOS PA NI, RIN CHEN 'PHRENG BA LAS
GSAL LA, RGYU SO SO BA RE RE'I DBANG DU BYAS PA NI, YUM GYI MDO SOGS
DANG, MNGON RTOGS RGYAN NA'ANG YOD DO,,
Just what kinds of causes are required for each one of the signs & marks of an Enlightened
Being? This is generally clarified in The String of Precious Jewels; but if you would like to
get into more detail on the causes behind each of them, that may be found in the Mother
Sutras and the like—as well as in the Jewel of Realizations.7
[18]
GSUNG GI YON TAN LA NGO BO'I DBANG DU BYAS NA'ANG RUNG LA 'BRAS BU'I
DBANG DU BYAS NA,
Now we could just as well describe the fine qualities of the speech of the Buddha
according to their essential nature; but let’s look at them according to the effect that they
inspire.
[19]
7
Causes for the signs & marks: For the reference in the String of Precious Jewels of Arya
Nagarjuna (c. 200AD), see f. 113b (entry %%S1 in the attached bibliography of works
originally written in Sanskrit, corresponding to catalog number TD04158 of the Derge
edition of the Tengyur, or collection of classical Indian Buddhist commentaries).
There are multiple references in the Mother Sutras spoken by Lord Buddha himself
(500BC); see for example the description starting at f. 335a in the third part of The Perfection
of Wisdom in 25,000 Lines (%%S2, KL00009-3).
For the description in the Jewel of Realizations of Lord Maitreya and Arya Asanga (c.
350AD), see the section starting at f. 11b (%%S3, TD03786).
27
A Song of My Spiritual Life
Je Tsongkapa
DE BZHIN GSHEGS PA'I GSUNG GI YON TAN NAM BYED LAS YOD DE, GRANGS
MTHA' YAS PA'I 'GRO BA'I GNAS SKABS DANG MTHAR THUG GI RE BA SKONG
BAR BYED PA'I PHYIR RO,,
Now there is a certain fine quality or function of the holy words of One Gone Thus; which
is that it serves to fulfil both the immediate and ultimate hopes of living beings who are
infinite in number.
[20]
RE BA SKONG TSUL YANG, CHOS BSTAN NAS MNGON MTHO DANG NGES LEGS
LA BKOD PA'I SGO NAS PHAN 'DOGS PA DANG, DE DANG DE'I SKABS KYI THE
TSOM GCOD PA LA BYA'O,,
And just how does it fulfil these hopes? The Buddhas first teach the Dharma, which then
places living beings in the attainment of the higher births and definite good.8 This is how
they benefit these beings, and remove their doubts at each different point in their
development.
[21]
THUGS KYI YON TAN GYI KHYAD PAR YOD DE, NGO BO'I DBANG DU BYAS NA
MA LUS JI LTA JI SNYED KYI SHES BYA THAMS CAD JI BZHIN MNGON SUM DU
GZIGS PA'I PHYIR RO,,
Which brings us to the fine qualities of the holy mind of the Buddha. Relative to its basic
nature, this mind sees—directly—all things in the universe, both in terms of the way they
are, and the total number there are: the total quantity, exactly as they are.
[22]
DE LTA BU'I SKU GSUNG THUGS KYI YON TAN DANG LDAN PA, SH'AKYA'I RIGS
KYI GTZO BO SH'AKYA THUB PA DE LA JI LTAR PHYAG 'TSAL BA YOD DE,
And then finally there is a way that we bow down to that Shakyamuni—to the leader of the
Shakya clan or people who possesses the fine qualities of holy body, speech, and mind
that we’ve described here.
8
Definite good: A code word for nirvana & enlightenment.
28
A Song of My Spiritual Life
Je Tsongkapa
[23]
YAN LAG GI DAM PA MGO BOS PHYAG 'TSAL BA STE 'DUD PAR BYED PA'I PHYIR
RO,,
And this is that I bow myself down, bend and touch my head—the highest part of our
body—to his feet.
Bowing to Loving One & Gentle Voice
[24]
GNYIS PA NI, ZLA MED STON PA DE YI, ZHES SOGS BZHI STE, PHYAG 'TSAL LO,,
Which brings us to the second of our five parts here. This is the bowing down found in
the four lines [of the Tibetan] which include “…of the matchless Teacher”:
[25]
(2)
,ZLA MED STON PA DE YI SRAS KYI MCHOG
,RGYAL BA'I MDZAD PA KUN GYI KHUR BSNAMS NAS,
,GRANGS MED ZHING DU SPRUL PAS RNAM ROL BA,
,MI PHAM 'JAM PA'I DBYANGS LA PHYAG 'TSAL LO,
I bow down to
The Undefeatable,
And to Gentle Voice:
The two highest children
Of the matchless Teacher,
Who took upon themselves
The heavy load
Of all the Victor’s deeds,
Engaging in the divine play
29
A Song of My Spiritual Life
Je Tsongkapa
With emanations sent
To countless different realms.
[26]
GANG LA NA, 'GRAN ZLA MED PA'I STON PA DE YI CHOS KYI SRAS BYANG
SEMS RNAMS KYI NANG NAS MCHOG [f. 2b] TU GYUR CING RGYAL BA DE'I SKU
GSUNG THUGS KYI MDZAD PA KUN GYI KHUR BSNAMS PA STE BZHES NAS
And just who is it that we prostrate to here? There are certain Dharma children of the
matchless Teacher—the one who is beyond compare. And there are two among them who
are highest, and who took upon themselves the heavy load of all the holy deeds of this Victor;
that is, two who agreed to carry out the actions that he performs in his holy body, and
speech, and thought.
[27]
'JIG RTEN GYI KHAMS 'DIR MA ZAD GRANGS MED PA'I SANGS RGYAS KYI
ZHING DU BYANG SEMS SOGS SPRUL PA DU MA'I GAR GYIS RNAM PAR ROL
BA CAN MI PHAM BYAMS PA DANG 'JAM PA'I DBYANGS GNYIS LA'O,,
And these are “The Undefeatable”—a reference to Loving One, Maitreya—and Gentle Voice,
Manjushri. They are engaging in their divine play not only in the world of this particular
planet, but also in a dance with many different emanations—as bodhisattvas and the like—
sent to countless different, enlightened realms. I bow then to both of them.
[28]
MDZAD PA'I KHUR BZHES TSUL NI, BYAMS 'JAM DBYANGS GNYIS KYIS THUB
PA'I DAM PA'I CHOS SPYI DANG, KHYAD PAR RGYA CHEN SPYOD PA DANG ZAB
MO'I LTA BA'I BRGYUD RIM BZUNG STE SPEL BAR MDZAD PA 'DI'O,,
And just how do they “take upon themselves the heavy load of the deeds”? This consists
of the two of Loving One and Gentle Voice upholding, or we can say furthering, the holy
Dharma of the Able One in general; as well as—most especially—the combination of the
generations of the lineages of widespread activities, and profound view.9
9
Widespread activities & profound view: “Widespread activities” is a term used for the
activities of a bodhisattva—a person seeking to help every being in the wide, wide
30
A Song of My Spiritual Life
Je Tsongkapa
Bowing to the innovators
[29]
GSUM PA NI, SHIN TU DPAG PAR DKA' BA SOGS BZHI STE, PHYAG 'TSAL LO,,
Which brings us to our third part from above—where “I prostrate” in the four lines [in the
Tibetan] that include “extremely difficult to fathom”:
[30]
(3)
,SHIN TU DPAG PAR DKA' BA RGYAL BA'I YUM,
,JI BZHIN DGONGS PA 'GREL MDZAD 'DZAM GLING RGYAN,
,KLU SGRUB THOGS MED CES NI SA GSUM NA,
,YONGS SU GRAGS PA'I ZHABS LA BDAG PHYAG 'TSAL,
I prostrate
At the holy feet
Of those known
As Nagarjuna & Asanga,
So widely famed
Through the three realms.
You are true jewels
Of our world
Who undertook
To comment,
In a perfectly
Accurate way,
Upon the true thought
universe. “Profound view” refers to the understanding of emptiness which facilitates
these activities.
31
A Song of My Spiritual Life
Je Tsongkapa
Of the Mother Sutras
Of the Victors,
So extremely difficult
To fathom.
[31]
GANG LA NA, RGYAL BA'I GSUNG RAB SPYI DANG KHYAD PAR, SHIN TU DPAG
PAR TE RTOGS PAR DKA' BA RGYAL BA'I YUM RGYAS 'BRING BSDUS PA GSUM
GYI DON JI LTA BA BZHIN DU DGONGS PA 'GREL PAR MDZAD PA'I SGO NAS
'DZAM GLING GI RGYAN DU GYUR PA
And just who is it that we bow to, in these lines? There are masters who undertook to
comment, in a perfectly accurate way, upon the true thought of that highest of the spoken
word, that of the victorious Buddha. More specifically, they explained the three Mother
Sutras of the Victors—the more detailed, medium, and briefer versions, which are so
extremely difficult to “fathom”: to grasp. And by doing all this, they became true jewels of
our world.
[32]
MTSON LA MGON PO KLU SGRUB DANG 'PHAGS PA THOGS MED CES NI SA
'OG SA STENG SA BLA STE SA GSUM NA YONGS SU GRAGS PA'I ZHABS LA'O,,
To represent the entire group of these jewels,10 we have here “those known as Nagarjuna &
Arya Asanga.” And then our author is prostrating at the holy feet of these sages, so widely
famed through the entire world of the three realms—which here refers to below the surface
of the earth; upon it; and above it.
10
Entire group of the jewels: This group is traditionally listed as six, with some variations
between lists. A typical version would include the two “jewels of the middle way,” Arya
Nagarjuna (c. 200AD) and his heart disciple, Master Aryadeva (c. 250AD); the two “jewels
of higher knowledge,” Arya Asanga and his half-brother, Master Vasubandhu (c. 350AD);
and the two “jewels of accurate perception,” Masters Dignaga (c. 440AD) and Dharmakirti
(c. 650AD). This way of listing the six is from the Great Dictionary (%B3, R00002); see the
entry under rGyan drug in any of the various editions.
32
A Song of My Spiritual Life
Je Tsongkapa
[33]
GANG GIS NA, DE {% BDAG} BLO BZANG GRAGS PA'I DPAL GYIS SO,,
And who, finally, is it that performs this prostration? It is “I”—a reference to the glorious
Tsongkapa, Lobsang Drakpa.
Bowing to Lord Atisha
[34]
BZHI PA NI, SHING RTA CHEN PO GNYIS LAS SOGS BZHI STE, 'DUD DO,,
Next comes the fourth part from above, where our author bows down again in the four
lines [in the Tibetan] which include “from the two great innovators.”
[35]
(4)
,SHING RTA CHEN PO GNYIS LAS LEGS BRGYUD PA'I,
,ZAB MO'I LTA BA RGYA CHEN SPYOD PA'I LAM,
,MA NOR YONGS SU RDZOGS PA'I GNAD BSDUS PA'I,
,GDAMS PA'I MDZOD 'DZIN MAR ME MDZAD LA 'DUD,
I bow down to
Dipankara,
Maker of Lamps,
Who holds a great treasure
Of advices which incorporate,
Unerringly,
Each & every one of
The essential points
Of the paths
Of the profound view
And widespread activities
33
A Song of My Spiritual Life
Je Tsongkapa
Descended so perfectly
From the two
Great innovators.
[36]
GANG LA NA, SHING RTA CHEN PO KLU SGRUB DANG THOGS MED RNAM PA
GNYIS LAS LEGS PAR BRGYUD PA'I ZAB MO LTA BA DANG, RGYA CHEN
SPYOD PA'I LAM GYI RIM PA TSANG LA MA NOR BAR YONGS SU RDZOGS PA'I
GNAD BSDUS PA'I GDAMS PA'I MDZOD 'DZIN PA DPAL MAR ME MDZAD
LA'O,,
Who then does our author bow to, in these lines? It is Dipankara, “Maker of Lamps,” which
is the glorious Lord Atisha. This is because he is a holder of a great treasure of advices which
incorporate each & every one of the essential points of the steps of the way—completely, and
unerringly. And these are the paths of the profound view, and widespread activities, which
have descended so perfectly from the two great innovators: Arya Nagarjuna, and Arya Asanga.
[37]
DE YANG JO BO CHEN POS BLA MA GSER GLING PA BSTEN NAS BYAMS PA
DANG THOGS MED NAS BRGYUD PA'I GDAMS PA GSAN LA, RIGS {%RIG} PA'I
KHU BYUG BSTEN NAS 'JAM DBYANGS DANG KLU SGRUB NAS BRGYUD PA'I
GANG SA DUD {%BRGYUD PA’I GDAMS PA} MA LUS PA GSAN NAS GDAMS PA'I
CHU BO GNYIS ZUNG DU 'BREL BAR MDZAD DO,,
Now the Great Lord learned the advices that came down through Loving One and
Asanga by studying with the Lama of the Golden Isle. And he learned all the advices
that descended through Gentle Voice and Arya Nagarjuna by studying with the master
Vidya Kokila. And then he undertook to combine the flows of these two teaching
traditions.11
11
Two teaching traditions: “Lama of the Golden Isle” is a reference to Suvarna Dvipa Guru,
whose personal name was Dharmakirti, not to be confused with the later master of logic
and perceptual theory by the same name. He lived on the island of Sumatra c. 1000AD; a
presentation about his life, and that of his contemporaries, may be found in the preface
to the Diamond Cutter Classics publication Deathless Nectar for Helping Others: Notes to a
Teaching on the “Crown of Knives” (bibliography entry %%E1 below). Vidya Kokila, an
Indian master of the Middle Way school, is also dated to about 1000AD. It seems that his
34
A Song of My Spiritual Life
Je Tsongkapa
Bowing to spiritual friends
[38]
LNGA PA NI, RAB 'BYAMS GSUNG RAB KUN LA SOGS BZHI STE, PHYAG 'TSAL
LO,,
Which brings us to our fifth and final part from before; this covers the phrase “I bow down”
as found in the verse of four lines [in the Tibetan] which include “all the high teachings.”
[39]
(5)
,RAB 'BYAMS GSUNG RAB KUN LA LTA BA'I MIG
,SKAL BZANG THAR PAR BGROD PA'I 'JUG NGOGS MCHOG
,BRTZE BAS BSKYOD PA'I THABS MKHAS MDZAD PA YIS,
,GSAL MDZAD BSHES GNYEN RNAMS LA GUS PHYAG 'TSAL,
I bow down
To all those spiritual friends
Who utilize a variety
Of skillful means
To clarify these teachings,
Moved by their love.
They are eyes to view
All of the myriad forms
Of high teachings—
The very highest
Point of entry for those
Of sufficient goodness
name should be correctly spelled in Tibetan as Rig-pa’i khu-byug, rather than Rigs-pa’i khu-
byug.
35
A Song of My Spiritual Life
Je Tsongkapa
To make the journey
To freedom.
[40]
GANG LA NA, PHYOGS RE TZAM MA YIN PAR RAB 'BYAMS GSUNG RAB KUN
LA LTA BA'I MIG TU GYUR CING, SKAL BA BZANG POR GYUR PA’I GDUL BYA
THAR PAR BGROD PA'I 'JUG NGOGS TE LAM [f. 3a] MCHOG TU GYUR PA'I
SKYES BU GSUM GYI LAM GYI RIM PA 'DI NYID, BRTZE BA'I THUGS KYIS BSKYOD
PA STE DRANGS PA'I THABS MKHAS KYI MDZAD PA YIS GDUL BYA LA GSAL
BAR MDZAD PA'I BSHES GNYEN RNAMS LA'O,,
And who is it that we bow down to in this verse? It is to all of those spiritual friends who
utilize a variety of skillful means to clarify these teachings to their disciples, “moved by”—
compelled by—their heart’s love.
And what are those teachings? They are these very steps on the path, which themselves
constitute the very highest of all paths for individuals of three different capacities. These
steps serve as eyes to view the content of all—and not just individual pieces—of the myriad
forms of high teachings. And they serve as well as an entry point for disciples of sufficient
goodness to make the journey to freedom.
[41]
TSUL JI LTAR NA, TSIG TZAM MA YIN PAR YID GUS PA'I SGO NAS SO,,
And in what way do we bow down to these holy beings? We do so not just in our words;
but rather in great respect, mentally.
[42]
'DIR LTA BA'I MIG CES PA NI, KHA CIG BSHES GNYEN LA SBYOR BAR SNANG
YANG, LAM RIM NYID LA BYED PAR RJE'I DGONGS PA YIN PAR LAM RIM CHEN
MO'I MJUG TU GSAL LO,,
When we speak here of “eyes to view,” it would appear that some people hold that the
phrase applies to the spiritual friends mentioned. It’s clear though from the concluding
36
A Song of My Spiritual Life
Je Tsongkapa
section of The Great Book on the Steps of the Path that it was meant by Lord Tsongkapa to
refer to the teaching on the steps of the path, itself.12
A jewel and the sun
[43]
GNYIS PA BSHAD BYA NGOS BZUNG BA LA GSUM, BRGYUD PA'I KHYAD PAR,
KHYAD CHOS, DGOS PA'O,,
This brings us to our second larger section from above—an identification of what it is we
will be explaining. This we cover in three parts: a feature of the lineage; specific other
features; and the purpose.
[44]
DANG PO NI, 'DZAM GLING MKHAS PA YONGS KYI SOGS BZHI STE,
The first of these is found in the four lines [of the Tibetan] which include “all the masters
of this world.”
[45]
(6)
,'DZAM GLING MKHAS PA YONGS KYI GTZUG GI RGYAN,
,SNYAN PA'I BA DAN 'GRO NA LHANG NGE BA,
,KLU SGRUB THOGS MED GNYIS LAS RIM BZHIN DU,
,LEGS BRGYUD BYANG CHUB LAM GYI RIM PA NI,
The steps on the path
To enlightenment,
Passed down
With such excellence,
12
Concluding section of the “Great Book”: Je Rinpoche does indeed speak specifically to this
topic in the final piece of one of his longest & most famous classics. See the section at f.
519a beginning from Thub-pa’i gsung-rab rab-‘byams (%%B4, S05392L).
37
A Song of My Spiritual Life
Je Tsongkapa
In their own stages,
Through the two
Of Nagarjuna and Asanga,
Are a jewel on the topknot
Of each & every master
Upon this planet;
A victory banner
Of great renown,
Glorious here
Among beings.
[46]
'DZAM GLING 'DIR BYON PA'I MKHAS PA YONGS KYI GTZUG GI RGYAN DU
GYUR CING, MKHAS PA'I SNYAN PA PHYOGS KUN DU GRAGS PA'I BA DAN
'GRO BA'I GNAS 'DI NA NYI MA LTAR LHANG NGER GSAL BA KLU SGRUB
DANG THOGS MED GNYIS LAS RIM PA BZHIN DU LEGS PAR BRGYUD PA'I
BYANG CHUB LAM GYI RIM PA'I GZHUNG NYID 'CHAD PAR BYA'O,,
The steps on the path to enlightenment—as they have been passed down with such excellence,
in their own stages, through the two of Nagarjuna and Asanga—are like the jewel on the topknot
upon the heads of each & every master who has ever come to this planet. They shine in glory
here in the world of beings like the sun itself, upon the peak where we see flying the victory
banner of the great renown of these masters, waving proudly in fame that reaches every
direction. And it is a classic work upon these steps that “I will now explain to you.”
[47]
ZHES RTZOM PA DAM BCA' DON GYIS MDZAD DO,,
In this section then our author has, by implication, expressed the traditional commitment
to compose the work.
Metaphors for the steps
38
A Song of My Spiritual Life
Je Tsongkapa
[48]
GNYIS PA LA GNYIS, DPE DON GYI KHYAD PAR DANG, KHYAD CHOS DNGOS
SO,,
With this then we have reached our second part, on the specific other features. This
comes in two sections: specific metaphors and their intent, and then the actual features.
[49]
DANG PO NI, SKYE RGU'I 'DOD DON MA LUS SKONG BAS NA, ,SOGS BZHI STE,
The first of these is expressed in the four lines [of the Tibetan] which include “for they
fulfil each & every one of the aspirations of beings.”
[50]
(7)
,SKYE DGU'I 'DOD DON MA LUS SKONG BAS NA,
,GDAMS PA RIN CHEN DBANG GI RGYAL PO STE,
,GZHUNG BZANG STONG GI CHU BO 'DU BA'I PHYIR,
,DPAL LDAN LEGS PAR BSHAD PA'I RGYA MTSO'ANG YIN,
These are an instruction
Which is the very king
Among the lords
Of all jewels,
For they fulfil
Each & every one of the
Aspirations of beings.
They combine the rivers
Of a thousand
Beautiful classics;
As such, they are
A glorious ocean
Of fine explanation.
39
A Song of My Spiritual Life
Je Tsongkapa
[51]
DE LTAR BRGYUD PA'I BYANG CHUB LAM GYI RIM PA 'DI NI, DPE DON GYI
KHYAD PAR JI LTA BU DANG LDAN ZHE NA,
One may begin here by asking, “You have described then steps of the path to
enlightenment that have come down through a certain lineage; are there any metaphors,
and their intent, which apply here?”
[52]
YOD DE, THAR 'DOD KYI SKYE RGU'I 'DOD DON MA LUS PA SKONG BAS NA,
GDAMS PA RIN CHEN DBANG GI RGYAL PO LTA BU STE, YID BZHIN GYI NOR
BU RIN PO CHE DANG CHOS MTSUNGS SHING,
In fact, there are. These teachings on the steps to the path are an instruction which is like
the very king among the lords of all jewels; for they fulfil each & every one of the aspirations of
those beings who seek for freedom. Which is to say, these teachings are just the same as
that gem we refer to as a “wishing jewel.”13
[53]
THEG PA CHE CHUNG GI GZHUNG LUGS BZANG PO STONG GI LEGS BSHAD
KYI CHU BO MA LUS PA 'DU BA'I PHYIR NA, DPAL LDAN TE PHUN SUM TSOGS
PA LEGS PAR BSHAD PA'I RGYA MTSO LTA BU'ANG YIN NO,,
The teachings on the steps, further, combine all the rivers of fine explanation that we find
in a thousand beautiful systems of classic texts within both the greater and the lesser ways.14
As such they are very much like a “glorious”—which is to say, absolutely perfect—ocean of
fine explanation.
13
Wishing jewel: The ancient Asian equivalent of an Aladdin’s Lamp, this is a common
gemstone found in a river; treated with sacred substances; and then prayed over at the
top of a staff, on a special holy day—which imparts the power to grant its owner anything
they wish for.
14
Greater and lesser ways: The “greater way” is spiritual practice motivated by an intention
to serve, eventually, every living being in the universe. The “lesser way” is motivated,
for the time being, by a desire to avoid a bad rebirth, and all the sufferings of a normal
life. The second leads, in time, to the first.
40
A Song of My Spiritual Life
Je Tsongkapa
[54]
'DOD PA'I DON SKANG TSUL NI, 'DI'I DON NYAMS SU BLANGS PA LAS MNGON
MTHO DANG NGES LEGS 'GRUB PA DANG,
And how is it that the steps fulfil wishes? If we put into actual practice the ideas that the
steps teach us, then we achieve higher rebirths, and definite good.
[55]
GZHUNG LUGS STONG STE MANG TSIG SMOS PA YIN PAS GRANGS STONG KHO
NAR MI BZUNG ZHING,
When the root text here refers to “a thousand beautiful classics,” you should understand
that this is simply a large number that was chosen; in actuality, these great works are
hardly limited to only a thousand.
[56]
DE RNAMS 'DU TSUL YANG RJOD BYED KYI TSIG THAMS CAD 'DU BA'I DON MIN
GYI [f. 3b] BRJOD BYA'I DON MTHA' DAG 'DU BA'O,,
And when we say that the steps “combine” all of these works, it doesn’t mean to say that
they include the total amount of their specific wording. Rather, the steps include all of
the actual content that these works embody.
Features of the steps
[57]
GNYIS PA NI, BSTAN PA THAMS CAD 'GAL MED SOGS BZHI STE,
Which brings us to our second topic here: the specific features of the steps. This point is
covered in the four lines [of the Tibetan] which include “Each one of the teachings is
completely compatible with all the others.”
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Je Tsongkapa
[58]
(8)
,BSTAN PA THAMS CAD 'GAL MED RTOGS PA DANG,
,GSUNG RAB MA LUS GDAMS PAR 'CHAR BA DANG,
,RGYAL BA'I DGONGS PA BDE BLAG RNYED [f. 56a] PA DANG,
,NYES SPYOD CHEN PO'I G-YANG SA LAS KYANG BSRUNG,
The steps also allow us
To grasp that each one
Of the teachings
Is completely compatible
With all the others.
They also make it possible
For all the classic teachings
Of the Buddha to strike us
As advice meant for
Each of us, personally.
They permit us to locate,
With perfect ease,
The true intent of the Victors.
And we are also
Protected from
Falling off the high cliff
Of the Great Mistake.
[59]
DE LTA BU'I GZHUNG 'DI NI, KHYAD CHOS SAM CHE BA BZHI DANG LDAN TE,
GDAMS PA 'DI LA BRTEN NAS RGYAL BAS CHOS TSUL JI SNYAD {%SNYED} CIG
GSUNGS PA THAMS CAD LAS, KHA CIG NI LAM GYI GTZO BO, KHA CIG NI DE'I
YAN LAG STON BYED DU SHES NAS DNGOS DANG BRGYUD PA CI RIGS KYI SGO
NAS 'TSANG RGYA BA'I CHA RKYEN DU GO BAR 'GYUR BAS NA, BSTAN PA
THAMS CAD 'GAL MED DU RTOGS PA'I CHE BA DANG,
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A Song of My Spiritual Life
Je Tsongkapa
The classic genre that we have been referring to here has four different features, or we
can say types of greatness. The first of these is what we refer to as “greatness in allowing
us to grasp that each one of the teachings is completely compatible with all the others.”
What this means is that—if we allow ourselves to rely upon the advices on the steps—
then we can come to understand how each & every one of the entire amount of teachings
ever granted by the Victorious Buddhas acts—either directly or indirectly—to support
our achievement of final enlightenment. That is, we see how some of these teachings
present principal paths to those goals; while others present ancillaries to these paths.
[60]
MDO SNGAGS KYI GSUNG RAB RNAMS DANG DE'I DGONGS 'GREL GYI BSTAN
BCOS RNAMS BSHAD CHOS TZAM DU BZUNG NAS NYAMS SU LEN RGYU DE
DAG GI DON LAS GZHAN ZHIG NA YOD PAR 'DZIN PA'I LOG RTOG RNAMS
LDOG STE,
The second kind of greatness here is that the steps make it possible for each & every one of
the classic teachings of the Buddha to strike us as advice meant for each of us, personally. That
is, we are able to put a stop to the mistaken idea where we hold that the high teachings
of Lord Buddha—the various open & secret teachings—and the classical commentaries
which clarify the intent of these teachings too are simply general books of instruction;
and that when we are looking for something we can use in our own personal practice, we
will have to seek it somewhere else than in the ideas of these teachings.
[61]
GSUNG RAB DGONGS 'GREL DANG BCAS PA'I BRJOD BYA MTHA' DAG NYAMS
SU LEN GYI GO RIM DANG MTHUN PAR BSHES GNYEN BSTEN TSUL NAS ZHI
LHAG GI BAR BSDUS NAS DPYAD SGOM DANG 'DZEG {%‘JOG} SGOM CI RIGS KYI
SGO NAS NYAMS SU LEN TSUL SHES PAR 'GYUR BAS NA, GSUNG RAB THAMS
CAD GDAMS PAR 'CHAR BA'I CHE BA DANG,
Which is to say, we come to see how the entire content of the high speech of the
Enlightened Ones, along with the commentaries which clarify its intent, are completely
consistent with the order of the steps that we will need to take in our own personal
practice. And we see how this practice will involve either analytical meditation or fixed
meditation—whichever the case may be—upon the steps in this grand summary, which
43
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Je Tsongkapa
stretches from how to study with a spiritual friend, on up to the final topics of meditative
quietude combined with special insight.
[62]
DE LTAR GSUNG RAB THAMS CAD GDAMS NGAG GI MCHOG YIN KYANG BLO
MA SBYANGS PA'I LAS DANG PO BAS GZHUNG CHE BA DE DAG GI DGONGS
DON RANG STOBS KYIS RTOGS NAS NYAMS SU LAN {%LEN} MI SHES PAS,
The third sort of greatness then is that the steps permit us to realize, with perfect ease, the
true intent of the Victors. That is, it may well be the case that each & every example of the
high speech of the Buddhas represents the highest of advices that we could ever be
granted. Those of us who are beginners though—those of us who have yet to train our
minds sufficiently—would not on our own immediately be able to grasp, and then put
into actual practice, the true intent of these great classics.
[63]
DE DAG GI DGONGS DON RNAMS 'DUS PA'I BLA MA'I MAN NGAG BYANG CHUB
LAM GYI RIM PA 'DI LTA BU LA BRTEN NAS GZHUNG CHE BA DE RNAMS KYI
DGONGS DON LEGS PAR RTOGS PAR 'GYUR BAS NA, RGYAL BA'I DGONGS PA
BDE BLAG TU RTOGS PA'I CHE BA DANG,
As such, we will need to rely upon a teaching like these steps of the path to
enlightenment, shared with us as words of advice from our own Lama, since these very
steps incorporate all the intended ideas of those classics. This then leads us to an excellent
realization of what these great books really mean to say.
[64]
DE LTAR RNYED PA'I TSE SANGS RGYAS KYI BKA' THAMS CAD DNGOS DANG
BRGYUD PA CI RIGS KYI SGO NAS 'TSANG RGYA BA'I THABS SU GO NAS 'TSANG
RGYA BA'I THABS MI STON PA'I SANGS RGYAS KYI BKA' MED PAR SHES TE,
The fourth and final type of greatness here is that we are also protected from falling off the
high cliff of the Great Mistake. What this means is that—once we have then been able to
locate that true intent of the classics—we can grasp that each & every word ever uttered
by the Enlightened Ones represents a means of reaching Buddhahood, whether that
means is direct or indirect. This then helps us appreciate that, in fact, there does not exist
44
A Song of My Spiritual Life
Je Tsongkapa
any statement of the Buddha which was not presented as a means of attaining
enlightenment.
[65]
GSUNG RAB DE DAG LA GDUL BYA'I DBANG GIS BRJOD BYA CUNG ZAD RE MI
MTHUN PA DANG MCHOG DMAN YOD KYANG,
That is, with regard to the content of these high teachings of the Enlightened One, there
do in fact appear to be some statements that are slightly at odds with each other; and that
certain teachings would seem to be higher, and others lower—all dictated by the capacity
of the particular disciples involved.
[66]
THAMS CAD 'TSANG RGYA BA'I THABS STON PA TZAM LA KHYAD PAR MED
PAR NGES NAS CHOS SPONG BA'I LAS MI 'BYUNG BA STE, NYES SPYOD CHEN
PO'I G-YANG SA LAS KYANG SRUNG BA'I CHE BA BZHI [f. 4a] DANG LDAN PA'I
PHYIR RO,,
Through studying and practicing the steps though, we come to realize that there is
absolutely no difference between any of these teachings: none of them presents anything
but how to become enlightened ourselves. And with this realization, we can avoid ever
collecting that most terrifying karma of rejecting the Dharma. These then are the four
types of greatness that the teachings on the steps possess.
Right to put into practice
[67]
GSUM PA LA GNYIS, CHE BA DE LDAN GYI CHOS 'DI NYAMS SU LEN RIGS PA
DANG, NYAMS SU BLANGS PA'I PHAN YON NO,,
This brings us to our third point from above: the purpose of our explanation. Here we
have two topics: showing how appropriate it is then to put into practice this teaching,
with its different types of greatness; and the benefits we receive from putting things into
actual practice this way.
45
A Song of My Spiritual Life
Je Tsongkapa
[68]
DANG PO NI, DE PHYIR RGYA BOD MKHAS PA'I SOGS BZHI STE,
The first of these two is found in the four lines [of the Tibetan] which include “as
such…masters in both India and Tibet.”
[69]
(9)
,DE PHYIR RGYA BOD MKHAS PA'I SKYE BO NI,
,SKAL LDAN DU MAS BSTEN PA'I GDAMS PA MCHOG
,SKYES BU GSUM GYI LAM GYI RIM PA YIS,
,YID RAB MI 'PHROG DPYOD LDAN SU ZHIG YOD,
As such, the steps
Are a supreme form
Of instruction
Relied upon
By a great many people
Of sufficient goodness—
By great masters—
In both India and Tibet.
Where could we find
A person with intelligence
Whose heart wasn’t
Completely stolen away
By these steps of the path
Designed for persons
Of three types of capacity?
[70]
SNGAR BSHAD PA'I CHE BA DE LTAR YOD PA'I RGYU MTSAN DE'I PHYIR NA,
RGYA GAR DANG BOD KYI MKHAS PA'I SKYE BO NI SKAL BA DANG LDAN PA
DU MAS NYAMS LEN DU BSTEN PA'I GDAMS PA MCHOG TU GYUR PA SKYES
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A Song of My Spiritual Life
Je Tsongkapa
BU CHUNG 'BRING CHE GSUM GYI LAM GYI RIM PA YIS NI YID RAB TU MI
'PHROG PA'I RNAM DPYOD DANG LDAN PA SU ZHIG YOD DE MED DO,,
As such—that is, for the reason that these steps do indeed possess the types of greatness
that we have just described—where could we ever find a person with intelligence whose heart
wasn’t completely stolen away by them? Surely we could not.
These steps of the path, designed for persons of three types of capacity—lesser, medium, and
greater—do represent, after all, a supreme form of instruction. And that instruction has
been “relied upon,” or put into practice, by a great many people of sufficient goodness—by great
masters—in both India and Tibet.
All the benefits,
in a compact form
[71]
GNYIS PA NI, GSUNG RAB KUN GYI SNYING PO SOGS BZHI STE,
Our second point here—the benefits we receive from putting things into actual practice
this way—is presented in the four lines [of Tibetan] which include “the deepest heart of
all the high speech of the Enlightened Ones.”
[72]
(10)
,GSUNG RAB KUN GYI SNYING PO BSDU BSDU BA,
,TSUL 'DI THUN RE STON DANG NYAN PAS KYANG,
,DAM CHOS 'CHAD DANG THOS PA'I PHAN YON TSOGS,
,RLABS CHEN SDUD PAR NGES PAS DE DON BSAM,
This then is a system
Which embodies the
Deepest heart
Of all the high speech
Of the Enlightened Ones.
47
A Song of My Spiritual Life
Je Tsongkapa
When we teach or listen
To the steps
Even just a single time,
We are able thus
To obtain,
With perfect certainty,
And with powerful efficiency,
All the benefits
Of explaining,
And listening to,
All the holy Dharma.
Contemplate then
This point well.
[73]
THEG PA CHE CHUNG GI GSUNG RAB KUN GYI SNYING PO BSDU BSDU BA'I
GZHUNG GI TSUL 'DI NI, LAN MANG DU LTA CI THUN RE STON PA DANG LAN
RE NYAN PAS KYANG GZHUNG CHE BA NAS DAM CHOS 'CHAD PA DANG
THOS PA'I PHAN YON GYI TSOGS RLABS CHEN 'BYUNG BAR GSUNGS PA DE
RNAMS SDUD PAR NGES PAS SO,,
This then is a system of classical knowledge which embodies the deepest heart of all the high
speech of the Enlightened Ones: all the classics of both the lesser and the greater ways. And
suppose we teach or listen to the steps not just a large number of times, but even just a single
time. It is stated that we can thus, with powerful efficiency, obtain all the benefits of explaining,
and listening to, all the holy Dharma taught in the great classics of Buddhism. That is, we
are able—with perfect certainty—to accumulate all these benefits.
[74]
RGYU MTSAN DES NA, DE'I DON YID LA BSAM PAR BYA'O, ,ZHES PA NI DON
BSDU BA'I SGO NAS GDAMS PA'O,,
For this reason then we are instructed to “Contemplate this point well, in our hearts.” This
last is a summary advice to us.
48
A Song of My Spiritual Life
Je Tsongkapa
[75]
BSDU BSDU BA NI GSUNG RAB THAMS CAD KYI GNAD BSDUS PA DANG DE
YANG MDOR BSDUS TE BSTAN PA'I DON NO,,
The phrase where the steps are described as “the deepest heart” is meant first of all to
convey that they incorporate the crucial points of each & every one of the high teachings
of the Buddhas. It is also meant to indicate that the steps provide these points in a very
compact form.
Preliminaries to the path
[76]
GNYIS PA GZHUNG GI DON BSHAD PA LA,
This then brings us to our second major division from above: explaining the meaning of
the actual text of the work.
[77]
MCHOD BRJOD SOGS NI, GZHUNG GI YAN LAG YIN LA, 'DIR GZHUNG DON
DNGOS KYI DBANG DU BYAS TE 'CHAD PA LA GNYIS, THUN MONG BA DANG,
THUN MONG MA YIN PA'I LAM LA BSLAB TSUL LO,,
Now the offering of praise and other steps that we’ve covered so far are only ancillaries
to the actual work. Here we will move on to an explanation of the actual meaning of the
text itself. This comes in two divisions: an explanation of how we practice the path of the
shared steps, followed by an explanation of how we practice the path of the unique steps.
[78]
DANG PO LA GNYIS, SNGON 'GRO DANG, DNGOS GZHI'O, ,DANG PO NI, DE NAS
'DI PHYI'I LEGS TSOGS SOGS BRGYAD DE,
The first of these divisions has two points of its own: the preliminaries, and the actual
instruction. The first of these is presented in the eight lines [of the Tibetan] which include
49
A Song of My Spiritual Life
Je Tsongkapa
“the entire collection, then, of the good things that could ever happen in this life, or in
our future lives”:
[79]
(11)
,DE NAS 'DI PHYI'I LEGS TSOGS JI SNYED PA'I,
,RTEN 'BREL LEGS PAR 'GRIG PA'I RTZA BA NI,
,LAM STON BSHES GNYEN DAM PA 'BAD PA YIS,
,BSAM DANG SBYOR BAS TSUL BZHIN BSTEN PA RU,
The specific root cause then
For getting off
To a good start
In the entire collection
Of the good things
That could ever happen
In this life,
Or in our future lives,
Is our holy spiritual friend,
The one who shows us
The path.
And then with great efforts
We need to rely
Upon that Lama
In our thoughts
And in our actual actions.
[80]
(12)
,MTHONG NAS SROG GI PHYIR YANG MI GTONG BAR,
,BKA' BZHIN SGRUB PA'I MCHOD PAS MNYES PAR BYED,
,RNAL 'BYOR NGAS KYANG NYAMS LEN DE LTAR BGYIS,
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A Song of My Spiritual Life
Je Tsongkapa
,THAR 'DOD KHYED KYANG DE BZHIN BSKYANG 'TSAL LO,
Seeing this,
We see that we must
Please them with the offering
Of accomplishing everything
They have commanded us to do,
Without ever giving it up,
Even at the cost of our life.
I, the deep practitioner,
Have accomplished my practice
This way;
And you who hope for freedom
Should do your practice
The same.
[81]
LAM RIM YONGS RDZOGS DANG DE'I CHA SHAS TZAM LAS SU BLANGS PA LAS
KYANG PHAN YON CHEN PO YOD TSUL BSAM PA SOGS SNGON DU BTANG STE
DE NAS 'DI LTAR NYAMS SU BLANG BAR BYA'O, ,ZHES MTSAMS SBYAR RO,,
These stanzas represent a certain kind of segue, advising us first for example to give some
thought to how there are great benefits to putting into practice the steps of the path in
their entirety—or even just any small portion of them. And then we think to ourselves,
“Well then, I will certainly give these steps an actual try!”
[82]
PHAN YON DE LTAR MTHONG BA DES, 'DI DANG PHYI MA'I LEGS TSOGS JI
SNYED MCHIS PA'I RTEN 'BREL LEGS PAR 'GRIG PAR 'GYUR BA'I RTZA BA NI,
RANG LA LAM STON PA'I DGE BA'I BSHES GNYEN DAM PAR SHES PAR BYAS
TE,
A person who has seen that this is how the benefits come starts off with the following
thoughts. There is a specific root cause for getting off to a good start in the entire collection of
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A Song of My Spiritual Life
Je Tsongkapa
all the good things that could ever happen in this life, or in our future lives. We need to come
to the understanding that this root is our holy spiritual friend: our goodness friend, the one
who shows us the path.
[83]
'BAD PA [f. 4b] DRAG PO YIS, BLA MA LA SKYON RTOG GI BLO BKAG NAS DAD
PA SKYE CI THUB BYED PA'I SGO NAS BSAM PAS BSTEN PA DANG,
And then with great, fierce efforts we need to rely upon that Lama in our thoughts. This is done
first by putting a stop to any perceptions we might have that this teacher possesses any
kinds of faults; and then by cultivating as much faith as we can in them.
[84]
BLA MA MNYES PA SGO MTHA' DAG NAS BSGRUB CING MA MNYES PA NAM
YANG MI BSGRUB PA DANG, LUS KYIS BKUR ZHING NGAG GIS BSTOD PA SOGS
DANG, CI GSUNG BKA' BZHIN DU SGRUB PA'I SGO NAS SBYOR BAS TSUL BZHIN
DU BSTEN PA RU STE
With this we begin our study with this Lama, relying upon them properly in our actual
actions. This involves undertaking everything we can that pleases them, and never doing
anything which does not please them. We honor them for example with the actions we
undertake, and speak well of them in our words. We rely upon them by carrying out
everything they have asked us to do, just as they have asked us to do it.
[85]
BSTEN PA LA RAG YAS {%LAS} PAR MTHONG NAS RKYEN CUNG ZAD TZAM DU
MA ZAD, SROG GI PHYIR YANG MI GTONG BAR BKA' BZHIN DU SGRUB PA'I
MCHOD PAS MNYES PAR BYED DGOS SO,,
We see that all our goals depend upon relying upon our Teacher in this way; then we see
that we must absolutely please them with the offering of accomplishing everything they have
commanded us to do. And we continue this behavior without ever giving it up, not just for
some small reason, but even at the cost of our life.
[86]
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A Song of My Spiritual Life
Je Tsongkapa
DE'I MJUG TU, RJE'I GSUNG 'BUM THOR BU LAS, RNAL 'BYOR NGAS KYANG
NYAMS LEN DE LTAR BYAS, ,THAR 'DOD KHYED KYANG DE BZHIN BSKYANG
'TSAL LO, ,ZHES 'BYUNG BA NI, RJE'I GSUNG DNGOS YIN LA,
After this section, we see certain lines added here from the collection of briefer works of
Lord Tsongkapa. These words are advice to us from the Lord’s own lips, and they go
like this:
I, the deep practitioner,
Have accomplished my practice
This way;
And you who hope for freedom
Should do your practice
The same.15
[87]
CHOS SPYOD LAS, RJE BTZUN BLA MAS NYAMS LEN DE LTAR MDZAD, ,THAR
'DOD BDAG KYANG DE BZHIN BSKYANG 'TSAL LO, ,ZHES 'BYUNG BA NI,
In the traditional monastery prayer manuals, we see these lines as—
The holy Lamas
Have accomplished their practice
This way;
And I,
Who hope for freedom,
Will do my practice
The same.
[88]
15
Do your practice the same: These lines are indeed found in our text as it appears in the
collection of briefer works, except that untypically Je Rinpoche has referred to himself
there with the high honorific verb bgyis. See f. 56a (%%B1, S05275-59).
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Je Tsongkapa
PHYIS GZHAN GYIS BSGYUR BA STE, DON GO SLA ZHING PHYI MA GZHAN
LA'ANG SBYOR,
This is a later adaptation of the original lines by other parties, and is easily understood.
It can be applied in later lines of our original verses here, as may be appropriate to the
circumstances.16
[89]
BLA MA'I MTSAN NYID, BSTEN TSUL SOGS LAM RIM SOGS NAS SHES PAR BYA'O,,
The traditional definition of a Lama; how to study with them properly; and other details
are something you should learn from sources such as the more detailed texts on the steps
of the path.17
Using our leisure & fortune
[90]
GNYIS PA LA GNYIS, DAL 'BYOR LA SNYING PO LEN PAR BSKUL BA DANG,
SNYING PO JI LTAR LEN TSUL LO,,
16
As may be appropriate: For a typical prayer-book use of the alternate lines, see for
example f. 181b of A Compendium of Liturgical Texts Utilized at the Various Major Monasteries
(%%B5, S00207). The point is that—when monastics or us modern people sit, especially
together, and read Je Rinpoche’s text out loud—these particular lines are not (as for Je
Tsongkapa) a statement of what we have accomplished, but of what we hope to
accomplish. Still, on an advanced level, seeing ourselves as him and reciting his words
as he would himself itself represents a traditional, powerful practice of the steps of the
path.
17
More detailed texts: The most detailed and accessible source of the kind mentioned here
is certainly A Gift of Liberation, Thrust into the Palm of Your Hand, by the great Pabongka
Rinpoche, Dechen Nyingpo (1878-1941) (%%B6, S00004). The section mentioned begins
at f. 66a of the Tibetan; an excellent English translation is available (%%E2), and the same
section can be accessed by looking for the same Tibetan folio number inserted in the
translation.
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Je Tsongkapa
This brings us to our second point here—the actual instruction. Here we have two parts:
strong advice that we try to get the very essence out of the leisure & fortune that we have;
and then a description of just how we derive this essence.
[91]
DANG PO NI, DAL BA'I RTEN 'DI YID BZHIN NOR SOGS TE,
The first of these is expressed in the lines that include, “This body & mind of leisure is
more valuable than a wishing jewel”:
[92]
(13a)
,DAL BA'I RTEN 'DI YID BZHIN NOR LAS LHAG
,'DI 'DRA RNYED PA DA RES TZAM ZHIG YIN,
This body & mind of leisure
Is more valuable than
A wishing jewel.
Our present life
Is the only one in which
We’ve been able
To find them.
[93]
DAL BRGYAD 'BYOR BCU LDAN PA'I SGO NAS CHOS SGRUB PA LA KHOS
{%KHOM} PAS NA DAL BA'I RTEN KHYAD PAR CAN 'DI NI,
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A Song of My Spiritual Life
Je Tsongkapa
Now we possess a body & mind of exceptional “leisure” in that we possess the time &
opportunity to practice the Dharma, given that we have available to us the eight classical
forms of leisure,18 and the ten classical forms of fortune.19
18
Eight forms of leisure: These may be found in many sources; here is the presentation as
given by the great Fifth Dalai Lama, Ngawang Lobsang Gyatso (1617-1682), in his famed
work on the steps of the path, The Word of Gentle Voice (see f. 16b, %%B16, S05637):
The eight forms of leisure consist of being free of absences of opportunity:
(1) holding mistaken viewpoints about life;
(2-4) being born into the three lower realms—the hell realms,
as a craving spirit, or as an animal;
(5) being born into a world that no Buddha has come to;
(6) being born into an “outlying land,” one that has
not yet been reached by the teachings of Buddhism;
(7) being born deaf & dumb; and
(8) being born as a long-lived worldly god.
19
Ten forms of fortune: These are listed in the same source by the Great Fifth (again see f.
16b) as follows:
The ten forms of fortune include two sections, the first relating to
ourselves personally:
(1) Being born as a human;
(2) Being born into a “central land”—a place that has been
reached by the teachings of Buddhism;
(3) Being born with all of ones sense organs complete;
(4) Not having committed extremely serious bad karma;
(5) Being born in a place where the people have faith
in the Dharma, and are willing to support practitioners.
The second section relates to our more general environment:
(6) A Buddha has come to our world, and not yet displayed
their final nirvana, or passing away [we do not technically
possess this one, but do have qualified teachers present in
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A Song of My Spiritual Life
Je Tsongkapa
[94]
YID BZHIN GYI NOR BU RIN PO CHE LAS KYANG LHAG PA 'DI 'DRA BA NI
SNGAR YANG YANG RNYED PA MA YIN GYI RNYED PA DUS DA RES TZAM
ZHIG YIN NO,,
Leisures and fortunes such as these, which are more valuable even than one of those gems
which is a wishing jewel, are not something that we have ever—in the past—been able to
obtain, on a frequent basis. Rather, our present life is the only time we’ve been able to find
them.
[95]
DES RNYED NA DON CHE BAR MA ZAD, RNYED PAR DKA' BAR BSTAN TO,,
All this is meant to indicate that not only are these leisures & fortunes something of great
value; but they are also extremely difficult to find.
[96]
YID BZHIN GYI NOR BU LAS LHAG TSUL NI NOR BU LAS DGOS 'DOD 'BYUNG
YANG TSE 'DI'I GNAS SKABS KYI 'DOD DON YIN LA,
Just how is it that these things are more valuable even than a wishing jewel? When we
say that these kinds of jewels supply us with what we need, what we’re actually talking
about is the temporary needs of this current lifetime.
[97]
our life];
(7) Buddhas, or their representatives, are teaching in our world;
(8) The teachings of the Buddhas have not degenerated;
(9) People are following the teachings, having observed their
beneficial results; and
(10) There are other beings who have compassion for us here.
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Je Tsongkapa
RTEN 'DI LA BRTEN NAS MNGON MTHO TZAM DU MA ZAD, NGES LEGS THAR
PA DANG THAMS CAD MKHYEN PA BSGRUBS NA'ANG THOB NUS PAR GSUNGS
PA'I PHYIR NA LHAG GO
These leisures & fortunes though are even more precious, because—as it has been stated
in the teachings—by relying on this current body & mind that we possess, we can not
only reach a higher rebirth, but are even able to attain “definite good”: which is to say,
freedom & omniscience.20
[98]
,DE LTAR RNYED DKA' ZHING RNYED NA DON CHE BA'I DAL 'BYOR GYI RTEN
'DI DON MED DU MI BTANG BAR 'DI LA RANG GIS CI NUS KYI SGO NAS CHOS
BYA BA'I DAM BCA' BRTAN PO BYA'O,,
The point is that we all need to make a firm resolution to carry out the Dharma to the
very best of our ability, and not waste—in meaningless pursuits—this body & mind with
its leisures & fortunes, so difficult to acquire and, once acquired, so very valuable.
How we group the teachings
[99]
GNYIS PA SNYING PO JI LTAR LEN TSUL LA [f. 5a] GNYIS, LAM GYI DBANG DU
BYAS PA'I GSUNG RAB RNAMS 'DU TSUL DANG, NYAMS SU LEN TSUL DNGOS
SO, ,DANG PO NI,
Which brings us to our second point from above—a description of just how we derive the
essence out of the leisure & fortune that we have. Here we have two topics: how we
group the high teachings with regard to the path; and then the actual way in which we
go about deriving the essence mentioned. We begin with the first.
[100]
20
Freedom and omniscience: When freedom is presented this way, as the counterpart of
omniscience or total Buddhahood, it refers to a kind of nirvana in which we have reached
only our personal goals.
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SANGS RGYAS BCOM LDAN 'DAS KYIS CHOS KYI PHUNG PO JI SNYED CIG
GSUNGS PA NI SEMS CAN GYI DON DU YIN LA,
Now all the huge mountains of Dharma that the Buddha, the Conqueror, has ever spoken
were all meant to help living beings.
[101]
DE YANG MNGON MTHO NGES LEGS GNYIS LAS, MNGON MTHO LAS BRTZAMS
TE GTZO BOR GSUNGS PA RNAMS SKYES BU CHUNG NGU DNGOS SAM DE
DANG THUN MONG BA'I CHOS SKOR DU 'DU ZHING,
Dividing our spiritual goals into the two of achieving the higher rebirths, and definite
good, those teachings that were primarily presented in the context of achieving a higher
rebirth are included into the collection of instructions for people of lesser capacity. These
could be included, by the way, directly; or as part of a greater body of teachings that
incorporate these advices.
[102]
NGES LEGS LA GNYIS LAS THAR PA LA BRTZAMS TE GTZO BOR GSUNGS PA
RNAMS SKYES BU 'BRING DNGOS SAM DE DANG THUN MONG BA'I CHOS SKOR
DU 'DU LA,
What we call “definite good” involves two different parts. Those teachings that were
given primarily in the context of reaching freedom are included directly into the
collection of instructions for people of medium capacity; or again as part of a greater body
of teachings that incorporate these advices.
[103]
THAMS CAD MKHYEN PA SGRUB PA LAS BRTZAMS TE GSUNGS PA THAMS CAD
SKYES BU CHEN PO'I CHOS SKOR DU 'DU BA YIN NO,,
Those teachings that were given primarily in the context of achieving omniscience are all
grouped into the collection of instructions for people of great capacity.
[104]
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'DIR SKYES BU CHUNG 'BRING DANG THUN MONG BA'I LAM 'GA' ZHIG SKYES
BU CHEN PO'I LAM GYI YAN LAG TU DGOS PA DER 'KHRID PA YIN GYI, SKYES
BU CHUNG 'BRING DNGOS KYI LAM LA 'KHRID PA NI MA YIN TE,
Here we are going to lead you along a number of paths which are shared with people of
lesser and medium capacities, as they are needed as ancillaries to the path of those of
greater capacity. But it is not that we will be taking you along the actual paths for people
of lesser or medium capacity.
[105]
MNGON MTHO TZAM ZHIG DON GNYER GYI BLO DE SKYES BU CHUNG NGU'I
LAM DNGOS DANG, RANG DON DU THAR PA TZAM ZHIG DON GNYER GYI BLO
DE SKYES BU 'BRING GI LAM DNGOS YIN PAS, DER 'KHRID NA NI SKYES BU CHEN
PO'I LAM GYI GO SAR {%GOL SAR} 'KHRID PA'I SKYON DU 'GYUR BA'I PHYIR RO,,
The state of mind in which we aspire to no more than gaining higher rebirths is the actual
path for persons of lesser capacity; whereas the state of mind where we aspire for no more
than freedom for our own benefit is the actual path for people of medium capacity. As
such, if we were to lead a person down one of these lower paths, we would be making
the mistake of actually leading you astray.
[106]
'O NA, DE GNYIS DANG THUN MONG BA'I LAM JI LTA BU ZHE NA,
“Well then,” one may respond, “just what does it mean when you say that a path is shared
with a person of one of these two capacities?”
[107]
SDIG SPONG DGE BA SGRUB PA'I SGO NAS MNGON MTHO DON GNYER GYI BLO
DE, SKYES BU CHUNG NGU DANG THUN MONG BA'I LAM DANG, 'KHOR BA LAS
GROL 'DOD KYI SGO NAS THAR PA DON GNYER GYI BLO DE SKYES BU 'BRING
DANG THUN MONG BA'I LAM YIN TE, DE GNYIS KA'ANG BYANG SEMS KYI
RGYUD LA YOD CING, DES NYAMS SU LEN DGOS PA'I PHYIR RO,,
That state of mind where we aspire to higher rebirths by means of giving up bad deeds,
and accomplishing good deeds, constitutes the path which is shared with people of lesser
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capacity. And that state of mind where we aspire to freedom because we want to be
liberated from the cycle of pain constitutes the path which is shared with people of
medium capacity. Both of these states of mind are present in the mind stream of a
bodhisattva; and both of them must be practiced by a bodhisattva.
[108]
GAL TE SKYES BU CHUNG 'BRING GI LAM GNYIS SKYES BU CHEN PO'I LAM GYI
GOL SA YIN NA, DE'I GEGS SAM MI MTHUN PHYOGS YIN PA'I PHYIR 'TSANG
RGYA BA'I THABS KYANG MA YIN PAR 'GYUR RO ZHE NA,
And then one might continue with the following question: “If the practice of the paths
for people of lesser and medium capacity represent going astray—for people on the path
for those of greater capacity—then since this practice represents a blockage, or an
impediment, then it cannot be the case that it constitutes a method for reaching
enlightenment.”
[109]
SKYON MED DE, LAM DE GNYIS SKYES BU CHEN PO MYUR DU 'TSANG RGYA
BA'I LAM GYI GOL SA YIN PAS DE 'TSANG RGYA BA'I THABS MA YIN KYANG,
NYAN RANG RNAMS RIM GYIS RGYUD SMIN TE 'TSANG RGYA [f. 5b] BA'I THABS
SU 'GYUR BA LA 'GAL BA CI YANG MED PA'I PHYIR RO,,
And yet there is no such problem. Those two particular paths do represent going astray,
from the path that people of greater capacity need to use to reach enlightenment with
speed. As such, in this context we can say that they are not methods for becoming
enlightened. But there is no contradiction at all in saying that these are methods for
becoming enlightened from the point of view that they serve to ripen—in stages—the
minds of the listeners and self-made buddhas.
[110]
DE YANG RANG NYID GCIG PU ZHI BDE DON GNYER GYI BLO LTA BU LA GTZO
BOR DGONGS PA'O,,
The discussion we have engaged in just now is mainly posited on something like the state
of mind where we are hoping to reach the happiness of peace only for ourselves, alone.
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A meditation on death
[111]
GNYIS PA LA GSUM, SKYES BU CHUNG NGU DANG THUN MONG BA'I LAM,
'BRING DANG THUN MONG BA'I LAM, CHEN PO'I LAM DNGOS SO,,
With this we have reached our second topic, the actual way in which we go about
deriving the essence out of the leisure & fortune that we possess. Here we have three
sections: the path which is shared with those of lesser capacity; the path which is shared
with those of medium capacity; and then the actual path for people of greater capacity.
[112]
DANG PO LA GNYIS, PHYI MA DON GNYER GYI BLO BSKYED PA, PHYI MA'I BDE
THABS BSTEN PA'O,,
The first of these three has two parts of its own: giving birth to the state of mind where
we are aspiring to goals that will come after we die; and how to engage in methods that
will bring us happiness after this death.
[113]
DANG PO LA GNYIS, 'CHI BA MI RTAG PA BSAM PA DANG, NGAN 'GRO'I SDUG
BSNGAL BSAM PA'O, ,DANG PO NI, RNYED DKA' 'JIG SLA SOGS BZHI STE,
Finally here, the first of the two parts includes two sections of its own: the contemplation
on our impermanence, in the form of our death; and then the contemplation upon the
sufferings of the lower realms. The first of these is found in the four lines [of the Tibetan]
which include “It is hard to find, and easily destroyed”:
[114]
(13b-14)
,RNYED DKA' 'JIG SLA NAM MKHA'I GLOG DANG 'DRA,
,TSUL 'DI BSAMS NAS 'JIG RTEN BYA BA KUN,
,SBUN PA 'PHYAR BA BZHIN DU RTOGS GYUR NAS,
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,NYIN MTSAN KUN TU SNYING PO LEN PA DGOS,
,RNAL 'BYOR NGAS KYANG NYAMS LEN DE LTAR BGYIS,
,THAR 'DOD KHYED KYANG DE BZHIN BSKYANG 'TSAL LO,
It is hard to find,
And easily destroyed—
Like lightning in the sky.
Devoting some thought
To this, we need to realize
That all our worldly activities
Are like the chaff we remove
From grains of wheat,
And spend every hour
Of the day & night
Working to get
The very essence
Out of it.
I, the deep practitioner,
Have accomplished my practice
This way;
And you who hope for freedom
Should do your practice
The same.
[115]
RGYU, NGO BO, DPE'I SGO NAS RNYED PAR DKA' ZHING, 'CHI RKYEN MANG
BAS 'JIG PAR SLA BA NI,
A body & mind such as the one we now possess is hard to find, from three different
viewpoints: its cause; its essential nature; and from the point of view of applicable
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metaphors.21 And because there are many things in the world that can kill us, this same
body & mind is easily destroyed.
[116]
DPER NA, NAM MKHA'I GLOG MYUR DU 'JIG PA DANG 'DRA BA'I TSUL 'DI
BSAMS NAS DGRA 'DUL GNYEN SKYONG SOGS 'JIG RTEN GYI BYA BA KUN
We can, for example, devote some thought to how similar our body & mind is to lightning
in the sky, which disappears so instantly. And this will lead us to a certain perception
about all the worldly activities we are engaged in: things like making sure our enemies’
lives get worse, while our friends & relatives are sustained & supported.
[117]
DPER NA, SNYING PO MED PA'I SHUN PA'I SPUN {%SBUN} PA 'PHYAR BA BZHIN
DU DON MED PAR RTOGS PAR GYUR NAS NYIN MTSAN KUN TU RTEN 'DI LA
SNYING PO LEN PA DGOS SO,,
All of these efforts are—to use an example—like the chaff we remove from grains of wheat: it
is just the outside skin, with nothing substantial inside of it. Just so, all those worldly
activities are completely meaningless. We need to realize this, and then spend every hour of
our life—day & night—working to get the very essence out of this body & mind we possess.
Sufferings in the lower realms
after we die
21
Three different viewpoints: These are covered in many of the more detailed presentations
of the steps of the path. The Path of Bliss, for example, composed by His Holiness the First
Panchen Lama, Lobsang Chukyi Gyeltsen (1565-1662), briefly describes the “cause” here
as beginning with a prior practice of completely pure morality, accompanied by practices
such as the perfection of giving, and then also immaculate prayers or intentions. As for
essential nature, a fully functional human being is simply statistically extremely rare,
among all the possible forms of life. Finally, the occurrence of a healthy, human body &
mind can be compared to the metaphor of a star shining in broad daylight: impossible
almost by definition. See the discussion beginning from f. 7b (%%B7, S05944).
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[118]
GNYIS PA NGAN 'GRO'I SDUG BSNGAL BSAM PA NI, SHI NAS NGAN 'GROR MI
SKYE ZHES PA STE,
Which brings us to that second point: the contemplation upon the sufferings of the lower
realms. This is described in the line that includes “I won’t have to take birth into the
lower realms”:
[119]
(15a)
,SHI NAS NGAN 'GROR MI SKYE'I GDENG MED CING,
I have no guarantee that,
Once I do die,
I won’t have to take birth
Into the lower realms.
[120]
DE LTAR 'CHI BA MI RTAG PAR MA ZAD, SHI NAS LAS DKAR NAG GNYIS KYIS JI
LTAR 'PHANGS PA BZHIN SKYE BA LEN DGOS LA,
Not only are we plagued by impermanence, in the form of our mortality; once we do die,
we must take a rebirth, as dictated by the two of the white or black karma that we may
have collected.
[121]
DE NI DGE BA'I LAS KYIS BDE 'GROR SKYE ZHING BDE BA MYONG LA, MI DGE
BA'I LAS KYIS NGAN 'GROR SKYE ZHING SDUG BSNGAL MYONG NGO,,
How this works is that—if we have collected good karma in this current life—then
afterwards we are born into one of the higher realms, and experience happiness; while if
we have collected bad karma, we are born into to one of the lower realms, and experience
suffering.
[122]
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BDAG GIS NI BDE SKYO {%SKYE} 'GROR SKYE BA'I RGYU CHER MA BSGRUBS LA,
NGAN 'GROR SKYE BA'I NI MANG DU BSAGS SO,,
Now it’s not that I have managed in this life to accomplish a great many deeds that would
cause me to be born into the realms of greater happiness; in fact, I have accumulated a
great many causes to be born into the realms of misery.
[123]
DE'I PHYIR NA PHYI MAR DMYAL BA LA SOGS PA NGAN 'GROR MI SKYE BA'I
GDENGS THOB PA BDAG LA MED CING,
And so it’s not as if I have been able to secure some kind of guarantee that in my upcoming
lifetimes I won’t have to take birth into the lower births: into the realms of hell, or the like. In
fact, I have no such guarantee.
[124]
MED PAR MA ZAD, DER SKYE BSHUGS CHE'O SNYAM NAS NGAN 'GRO'I SDUG
BSNGAL YANG YANG BSAMS TE DE LAS THAR 'DOD SHUGS CAN BSKYED DO,,
And not only do I have no guarantee of not passing to these realms; rather, what I really
have is more of a great likelihood that I will be born there. We need to be thinking in
these terms; and we need to consider, over & over, the sufferings of those lower realms.
And then we will be able to create, within our hearts, a powerful wish for freedom.
How to go for shelter
[125]
GNYIS PA PHYI MA'I BDE THABS LA GSUM, SKYABS 'GRO BSLAB BYA DANG BCAS
PA DANG, DE LA LAS GNYIS KYI BLANG DOR LA 'JUG DGOS PA DANG, RNAM
MKHYEN SGRUB PA'I RTEN BSHAD PA'O,,
Which brings us to our second part from before: how to engage in methods that will bring
us happiness after the death ahead of us. This comes in the following three sections: an
explanation of how to go for shelter, along with the traditional advices for this practice;
an explanation of how, in this regard, we will need to learn to take up and give up,
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respectively, the two kinds of karma; and then a presentation on the foundation that we
need to lay, in order to achieve the state of omniscience.
[126]
DANG PO NI, DE YI 'JIGS SKYOB DKON MCHOG GSUM SOGS GSUM STE,
The first of these is described in the three lines [in the Tibetan] which include “which can
protect us from this terror is the Three Jewels”:
[127]
(15b)
,DE YI 'JIGS SKYOB DKON MCHOG GSUM DU NGES,
,DE PHYIR SKYABS 'GRO SHIN TU BRTAN PA DANG,
,DE YI BSLAB BYA NYAMS PA MED PAR BYA,
The only shelter
Which can protect us
From this terror is—
With absolute certainty—
The Three Jewels.
To that end,
We must make sure
That our act of
Taking shelter
Is steadfast.
And then we need
To assure that we
Never digress
In the advices.
[128]
DE LTAR LAS KYI DBANG GIS NGAN 'GROR LTUNG BAR 'GYUR BAS NGAN 'GRO
DE YI 'JIGS PA LAS SKYOB PA'I SKYABS NI DKON MCHOG GSUM DU NGES [f.
6a] SO,,
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Thus it is that it is karma which can drag us down to the lower realms. As such, the only
shelter which can protect us from these terrors of the lower realms is, with absolute certainty,
the Three Jewels.
[129]
DE YANG JI SKAD DU,
,SANGS RGYAS CHOS DANG DGE 'DUN TE,
,THAR PA 'DOD PA RNAMS KYI SKYABS,
We see this sentiment expressed in scripture, with the following words—
The Buddha,
The Dharma,
And the Community:
These are the protection
For those who hope for freedom.22
[130]
,ZHES 'BYUNG BA LTAR, DKON MCHOG GSUM SO SO'I KHYAD PAR DANG YON
TAN SHES PA'I SGO NAS SKYABS SU 'GRO DGOS SO,,
As these lines are indicating, we need to go to the Three Jewels for shelter by having an
understanding of both the differences and the fine qualities of each Jewel.
[131]
'GRO TSUL YANG SNYING THAG PA NAS DKON MCHOG GSUM LA 'KHOR BA
DANG NGAN SONG GI SDUG BSNGAL LAS SKYOB PA'I NUS PA YOD PAR YID
CHES PA'I SGO NAS RE LTOS 'CHA' BA'I BLO BSKYED PA'O,,
And just how is it that we go to these three for shelter? We need to try to develop an
attitude where we put all our hopes in the Three Jewels, believing in the very depths of
22
These are the protection: See f. 251a of Master Chandrakirti’s Seventy Lines on Going for
Shelter to the Three (%%S4, TD03971).
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our hearts that they do possess the power to protect us from the sufferings of the cycle of
pain in general, and more specifically those of the lower realms.
[132]
DE LTAR 'JIGS PA DE LAS SKYOB NUS PAR SHES NAS SKYOB PA DE'I PHYIR DU
DE GSUM LA SKYABS SU SONG BA'I SKYABS 'GRO SHIN TU BSTEN {%BRTAN} PA
DANG SKYABS 'GRO DE YI BSLAB BYA THUN MONG BA DANG THUN MONG
MA YIN PA LAM RIM SOGS NAS BSHAD PA LA NYAMS PA MED PAR BYA'O,,
Once we understand, in this way, that the Three do possess the power to protect us from
these terrors, then to that end we must make sure that our act of taking shelter in them is
steadfast.23 And then we need to assure that we never digress in our understanding of the
advices on how to go for shelter, as these are explained in works such as those on the steps
of the path—where they describe both the common and uncommon versions of these
advices.
Taking up & giving up karma
[133]
GNYIS PA NI, DE YANG DKAR NAG LAS 'BRAS SOGS TE,
Which brings us to our second section here—an explanation of how, in this regard, we
will need to learn to take up and give up, respectively, the two kinds of karma. This point
is expressed in the root text with the words, “And now we have to consider white & black
karma”:
[134]
(16)
,DE YANG DKAR NAG LAS 'BRAS LEGS BSAMS NAS,
,BLANG DOR TSUL BZHIN SGRUB LA RAG LAS SO,
23
Our taking shelter is steadfast: The English translation here is based on Je Rinpoche’s
original lines, with the relevant spelling of brtan-pa. Choney Lama has used the spelling
bsten-pa, which has exactly the same pronunciation and fittingly conveys “relying
completely.”
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,RNAL 'BYOR NGAS KYANG NYAMS LEN DE LTAR BGYIS,
,THAR 'DOD KHYED KYANG DE BZHIN BSKYANG 'TSAL LO,
And now we have to
Consider, carefully,
White & black karma,
And its consequences.
We have to rely
On a practice that
Relates in a correct way
To what we take up
And what we give up.
I, the deep practitioner,
Have accomplished my practice
This way;
And you who hope for freedom
Should do your practice
The same.
[135]
DE YANG DAD PA LA SPYIR DANG BA'I DAD PA, YID CHES PA'I DAD PA, 'DOD
PA'I DAD PA DANG GSUM YOD KYANG 'DIR NI GTZO BO YID CHES PA'I DAD PA
STE,
And now there are, in general, three different types of faith: faith in the form of admiration;
faith in the form of belief; and faith in the form of aspiration. Here what we are mainly
dealing with is that in the form of belief.
[136]
DKON MCHOG GIS SKYOB PA DE YANG LAS 'BRAS LA BLANG DOR PHYIN CI LOG
TU BSGRUBS NA MI 'BYUNG BAS,
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Succeeding in having the Three Jewels protect us is not something that can happen if we
carry out our practice in a way where we have mixed up the question of what we should
take up and what we should give up, as far as karma and its consequences.
[137]
DKAR PO DGE BA DANG NAG PO MI DGE BA'I LAS 'BRAS BU DANG BCAS PA JI
LTAR YIN LEGS PAR BSAMS NAS DGE BA 'BRAS BU DANG BCAS PA LA BLANG
BYA DANG, MI DGE 'BRAS BU DANG BCAS LA DOR BYAR BYED PA'I SGO NAS
TSUL BZHIN DU SGRUB PA LA RAG LAS SO,,
As such, we have to consider very carefully how it is that karma, along with its consequences,
work both for “white deeds” (referring to good deeds) and “black deeds” (referring to bad
deeds). What we take up with our practice then is good deeds, along with their results; and
what we give up is bad deeds, along with their results. Accomplishing successful
sheltering then is something that relies upon a practice that relates to this pair in the correct
way.
[138]
MDOR NA SANGS RGYAS KYIS DGE MI DGE SOG SOGS LAS DANG 'BRAS BU JI
LTAR GSUNGS PA LA YID CHES PA'I SGO NAS BLANG DOR BYED DGOS PA'I DON
NO,,
To put it briefly, the point being made here is that we all need to learn to take up, and
give up, what we need to—through the act of believing in what the Buddha has said
about karma and its consequences, as these relate to good deeds, bad deeds, and all the
rest.
[139]
LHAG MA RJE BTZUN BLA MAS SOGS SLA'O,,
The remainder of the verse here—“the holy Lamas” and so forth—is easily understood.24
24
The holy Lamas: Referring to the alternate form of the last two lines here; see the
commentary to verse 12 above.
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The foundation for omniscience
[140]
GSUM PA LA GNYIS, DNGOS DANG, STOBS BZHI BSTEN TSUL LO,,
Which brings us to our third section from above: a presentation on the foundation that
we need to lay, in order to achieve the state of omniscience. This topic itself comes in two
parts: the actual presentation, and then a description of how we use the four powers.
[141]
DANG PO NI, LAM MCHOG SGRUB LA SOGS TE,
The first of these is expressed in the lines which include “to achieve that supreme path”:
[142]
(17a)
,LAM MCHOG SGRUB LA MTSAN NYID TSANG BA'I RTEN,
,MA RNYED BAR DU SA PHYOD {%CHOD} MI 'ONG [f. 56b] BAS,
,DE YI MA TSANG MED PA'I RGYU LA BSLAB,
If we hope to achieve
That supreme path,
Then we need to find
A body & mind
Which possesses the
Requisite qualities,
All complete.
Until we do,
We won’t be able to take
Great bounds forward.
And so we need
To train ourselves
In the necessary causes,
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In no way incomplete.
[143]
KHYAD PAR DU LAM MCHOG RNAM MKHYEN SGRUB PA LA TSE RING BA KHA
DOG BZANG BA SOGS RNAM SMIN GYI RGYU BRGYAD SOGS MTSAN NYID
TSANG BA'I RTEN CI RIGS PA MA RNYID {%RNYED} KYI BAR DU
More particularly, if we hope to achieve that supreme path of omniscience, then we need to find
a form of body & mind which possesses the requisite qualities, all complete. This would include
for example the eight causes that will ripen into things like a long life, and a beautiful
complexion.25
[144]
LAM SGRUB KYANG SA CHOD MI 'ONG BAS, DE 'ONG BA'I CHED DU RTEN
MTSAN NYID TSANG BA DE YI MA TSANG MED PA'I RGYU SGRUB PA LA BSLAB
PAR BYA'O,,
Until we do find these, we won’t be able to take great bounds forward in our practice of the
path. And so in order to get to this point, we need to train ourselves in carrying out all the
necessary causes that will allow us to achieve a body & mind which is complete in every
respect here—and in no way incomplete.
[145]
RGYU NI GZHAN GYI SROG SKYOB PA, RTEN LA MAR ME 'BUL BA SOGS [f. 6b]
MANG NGO,,
There are many such causes; they include for example protecting life, offering lamps on
our altar, and so on.
25
The eight causes: The desired results that will help us with our practice are listed as
follows by the great Jamyang Shepay Dorje, Ngawang Tsundru (1648-1721), in his Lineage
Words of the Lama (f. 24a, %%B8, S19061): (1) a long life; (2) a beautiful complexion; (3)
high social standing; (4) complete authority; (5) perfect credibility; (6) widely recognized
strength; (7) respected personal qualities; and (8) a very healthy form.
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[146]
DE'I TSE LAS 'BRAS LA BLANG DOR CI THUB BYAS KYANG, BAG MED PA DANG
NYON MONGS MANG BA'I DBANG GIS NYES PA 'BYUNG BAS SO,,
An important point here is that—regardless of how well we carry out our attempts to do
what we should do and avoid doing what we shouldn’t do, with regard to the laws of
karma and its consequences—it may happen that we run into problems with being less
mindful than we need to be, and going through times when our mind is filled with
negative emotions.
How to use the four powers
[147]
GNYIS PA NI, SGO GSUM SDIG LTUNG SOGS TE,
Which brings us to the second part from above: a description of how we use the four
powers. This is found in the lines that include “negative actions and downfalls
committed through the three doors”:
[148]
(17b)
,SGO GSUM SDIG LTUNG DRI MAS SPAGS [*SBAGS] PA 'DI,
The fact is that
We have been dirtied
By the stain
Of negative actions
And downfalls
Committed through
The three doors of
Our actions, words, and thoughts.
[149]
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(18)
,LHAG PAR LAS SGRIB SBYONG BA GNAD CHE BAS,
,RGYUN DU STOBS BZHI TSANG BAR BSTEN PA GCES,
,RNAL 'BYOR NGAS KYANG NYAMS LEN DE LTAR BGYIS,
,THAR 'DOD KHYED KYANG DE BZHIN BSKYANG 'TSAL LO,
The most crucial
Priority we have
Is to clean ourselves
Of the obstacles
We’ve created by
Our own karma.
As such,
We should learn to cherish
This method of
Depending constantly
Upon the practice
Where we employ
All four powers complete.
I, the deep practitioner,
Have accomplished my practice
This way;
And you who hope for freedom
Should do your practice
The same.
[150]
RANG CAG NI, LUS NGAG YID KYI SGO GSUM LAS NYON SPYI DANG KHYAD
PAR RANG BZHIN GYI KHA NA MA THO BA'I SDIG PA DANG, BCAS PA'I KHA
NA MA THO BA'I LTUNG BA'I DRI MAS SPAGS {%SBAGS} PA 'DI NI,
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Now the fact is that people like you and me are dirtied by the stain, first of all, of our general
negative emotions and the karma that we have committed through the three doors of our
actions, words, and thoughts. More specifically, we have committed actions that are negative
just by their very nature; and in addition to these, downfalls consisting of actions that are
negative because they were prohibited by our masters.
[151]
LAS DANG NYON MONGS PA'I SGRIB PA GNYIS LAS LHAG PAR LAS KYI SGRIB
PA SBYONG BA GNAD CHE BAS NA,
As such, if we look at these two obstacles to our spiritual progress—our own bad karma
and our tendency towards negative thinking—the most crucial priority we have is to clean
ourselves of the obstacles we’ve created by our own karma.
[152]
DUS RGYUN TU RTEN GYI STOBS DANG, SUN 'BYIN PA'I STOBS, SLAR LDOG PA'I
STOBS, GNYEN PO KUN TU SPYOD PA'I STOBS TE STOBS BZHI'I BSHAGS SDOM
TSANG BAR BSTEN PAR GCES SO,,
As such, we should learn to cherish this method of depending constantly26 upon the practice where
we employ, complete, all four powers of confession and subsequent restraint: the power of
the basis; the power of destruction; the power of restraint; and the power of the
comprehensive application of the antidote.27
26
Depending constantly: The peculiar preposition here in the Tibetan, rgyun tu, is a not
uncommon variant for rgyun du which probably harkens back to an older secondary
suffix letter da.
27
The four powers of purification: We find a detailed explanation of these four, of course, in
Pabongka Rinpoche’s Gift of Liberation (see the section starting at f. 111b, %%B6, S00004).
(1) The “power of the basis” involves the practice of going for refuge, in actions such as
re-committing ourselves to our daily meditation practice, or daily reading of scripture.
(2) The “power of destruction” refers to feeling strong regret for our mistaken actions,
and of course involves a strong understanding of all the bad things those karmas will
inevitably bring us. (3) The “power of restraint” is described as the most powerful of the
powers, and refers to making a commitment to avoid repeating our mistake. In a case
where the mistaken behavior is especially chronic or easy to commit, we might want to
set a doable time limit for not repeating the action: for example, not engaging in useless
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Je Tsongkapa
[153]
DRI MAS SPAGS {%SBAGS} PA 'DI ZHES GZHUNG MANG POR 'BYUNG BA LTAR
BYAS LA, CHOS SPYOD DU NI 'DIS ZHES 'BYUNG NGO,,
In many editions of the root text, we see the one phrase here as “dirtied by the stain,” but
we also see “because we are dirtied by the stain” in certain of the monastic prayer books.
[154]
STOBS BZHI'I NGOS 'DZIN DANG BSHAGS TSUL RGYAS PAR GZHAN DU SHES
PAR BYA'O,,
You should consult other sources to learn more about exactly what each of the four
powers involves, and for details of the process of purification through confession.
[155]
RJE BTZUN BLA MAS SOGS SNGAR BZHIN NO,,
Again, you should understand the lines about “the holy Lamas” and so forth as we have
covered them earlier on.
Contemplating suffering & its source
[156]
GNYIS PA SKYES BU 'BRING DANG THUN MONG BA'I LAM NYAMS SU LEN TSUL
GNYIS, SDUG KUN GNYIS KYI NYES DMIGS PA BSAM DGOS PA'I RGYU MTSAN
DANG, BSAM TSUL DNGOS SO,,
This brings us to our second section from before: a description of the path which is shared
with those of medium capacity. Here we have two topics: an explanation of the reasons
talk for the next 24 hours. (4) The “power of the antidote” refers to particularly effective
opposite actions, such as (with useless talk) seeking out conversations with our fellow
Dharma students about the topic of emptiness.
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why we should contemplate the problems of the two truths of suffering and its source;
and then the actual method for engaging in this contemplation.
[157]
DANG PO NI, SDUG BDEN GNYES DMIGS SOGS TE,
The first of these is covered in the lines that include “the problems of the truth of
suffering”:
[158]
(19)
,SDUG BDEN NYES DMIGS BSAM LA MA 'BAD NA,
,THAR PA DON GNYER JI BZHIN MI SKYE ZHING,
,KUN 'BYUNG 'KHOR BA'I 'JUG RIM MA BSAMS NA,
,'KHOR BA'I RTZA BA GCOD TSUL MI SHES PAS,
If we don’t make
Sincere efforts
In contemplating
The problems of
The truth of suffering,
Then we won’t be able
To give birth
To a truly authentic form
Of the wish for freedom.
And suppose
We are unable
To contemplate, properly,
The various stages
In which the circle
Starts to turn:
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The source
Of suffering.
We will never
Understand how to sever
The very root of the cycle of pain.
[159]
'KHOR BA LAS THAR BAR 'DOD PAS THOG MAR SDUG KUN GNYIS KYI NYES
DMIGS BSAM DGOS TE,
If we have any hopes of gaining freedom from the cycle of pain, then the first thing we
have to do is to contemplate the problems of the two truths of suffering and its source.
[160]
NGAN SONG GSUM GYI SDUG BSNGAL DANG BDE 'GRO'I SDUG BSNGAL SPYI
DANG BYE BRAG SKYE RGAN {%RGA NA} 'CHI SOGS SDUG BSNGAL BDEN PAS
BSDUS PA'I 'KHOR BA'I NYES DMIGS
The problems of the cycle are all summarized in the truth of suffering, which covers in a
general sense the sufferings of the three lower realms, and the sufferings of the higher
realms. More specifically, these involve the pain of being born; of aging; of sickness,
dying, and all the rest.
[161]
BSAM PA LA {%LA MA} 'BAD NA NI, SDUG BSNGAL LAS THAR 'DOD MED PAR
THAR PA DON GNYER GYI BLO JI LTA BA BZHIN MI SKYE ZHING,
If we don’t make sincere efforts in contemplating these facts, then we will never feel any desire
to gain freedom from suffering—which means then that we won’t be able to give birth, in
our hearts, to a truly authentic form of the wish for freedom.
[162]
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A Song of My Spiritual Life
Je Tsongkapa
'DOD CHAGS SOGS KYI NGO BO SKYE TSUL JI LTAR YIN PA'I KHYAD PAR SHES
PA'I SGO NAS KUN 'BYUNG BDEN PA 'KHOR BA'I 'JUG RIM TU 'GRO TSUL MA
BSAMS NA,
And then suppose also that we are unable to understand the details of how the very essence
of emotions like desire and the like arise inside of us—which then means we are incapable
of contemplating properly the workings of the various stages in which the circle starts to turn:
the mechanism of the truth of the source of suffering.
[163]
'BEN MA MTHONG BAR MDA' 'PHAN PA BZHIN 'KHOR BA'I RTZA BA GCOD
TSUL MI SHES PAS SO,,
In this case, we will never understand how to sever the very root of the cycle of pain; we will end
up like an archer who shoots his arrow but without ever seeing the target.
Contemplating pain
[164]
GNYIS PA LA GNYIS, SDUG BSNGAL 'KHOR BA'I NYES DMIGS DANG, KUN
'BYUNG GI 'KHOR BA'I 'JUG RIM BSAM PA'O,,
Which brings us to that second topic: the actual method for engaging in this
contemplation on the first two truths. Here we have two points: the contemplation of the
problems of the cycle of pain, in the form of actual suffering; and then the contemplation
of the problems of this cycle, in the form of the source of the suffering.
[165]
DANG PO NI, SRID LAS NGES 'BYUNG SOGS TE,
The first of these is expressed in the lines that include “a strong desire to escape from this
life of pain”:
[166]
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Je Tsongkapa
(20a)
,SRID LAS NGES 'BYUNG SKYO SHAS BRTAN PA DANG,
We need to find
Within ourselves
Disgust and exhaustion
With this situation:
A strong desire
To escape from
This life of pain.
[167]
'KHOR BA'I GNAS SU SKYE RGAN {%RGA NA} 'CHI BZHI DANG MYA NGAN
DANG SMRE SNGAGS 'DON PA YID MI BDE BA DANG TSA GRANG 'THAB RTZOD
[f. 7a] SOGS KYI SDUG BSNGAL RNAMS MTHONG NAS
Here in the land of the cycle of pain, we see the four of rebirth, aging, sickness, and dying;
as well as grief, and crying out in pain; and the pains of unhappiness, excessive heat or
cold, and conflict, and all the rest.
[168]
SRID PA 'KHOR BA LAS NGES PAR 'BYUNG 'DOD KYI SKYO SHAS DRAG PO
BSTEN PA DANG, 'CHAD 'GYUR LTAR SDUG BSNGAL DE BSKYED PA'I RGYU
YANG SHES PAR BYA'O,,
As such, we need to find within ourselves28 fierce feelings of disgust and exhaustion with this
situation: a strong desire to escape from this life of pain, in the form of the cycle. We also need
28
Find within ourselves: This phrase is how we have translated the Tibetan verb bsten-pa
here, which literally means “to rely upon” things like a doctor or medicine. Many
versions of the root text (such as our own, here) spell this word here with a homonym:
brtan-pa. This word would indicate that our feelings of disgust and exhaustion with our
current life situation should be very strong, or firm.
A native Tibetan monastic would be remembering, in this section, the list of the
relationships we should have with the four truths: understand the truth of suffering;
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Je Tsongkapa
to educate ourselves—as we will explain further on—in the causes that create this
suffering.
The problems of our cycle
[169]
GNYIS PA NI, 'KHOR BAR GANG GIS SOGS TE,
Which brings us to our second point here: the contemplation of the problems of this cycle,
in the form of the source of the suffering. This is expressed in the lines that include “what
it is that keeps us chained to this cycle of pain”:
[170]
(20b)
,'KHOR BAR GANG GIS BCINGS PA SHES PA GCES,
,RNAL 'BYOR NGAS KYANG NYAMS LEN DE LTAR BGYIS,
,THAR 'DOD KHYED KYANG DE BZHIN BSKYANG 'TSAL LO,
We need to treasure
The knowledge
Of what it is
That keeps us chained
To this cycle of pain.
I, the deep practitioner,
Have accomplished my practice
This way;
And you who hope for freedom
Should do your practice
The same.
eliminate the truth of its source; bring about the cessation of suffering; and practice the path
to this cessation. See for example f. 7b of the Jewel Necklace for Intelligent Young Minds by
Master Kedrup Jinpa Dargye (b. 1558) (%%B9, S00208).
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Je Tsongkapa
[171]
'KHOR BAR 'CHING BA {%'CHING} BYED GANG GIS BTZANGS BA {%BCINGS PA}
SHES PA GCES PA STE GAL CHE'O,,
We need to “treasure”—which is to say, it’s crucial to possess—the knowledge of what it is
that keeps us chained to this cycle of pain: we need to find out just what that is.
[172]
'CHING BYED LA LAS NYON GNYIS TE KHYAD PAR PHYEN {%PHYE NA} MANG
YANG, DON BSGRIL NA SO SKYE'I RGYUD KYI 'DOD CHAGS KHONG KHRO NGA
RGYAL MA RIG PA THE TSOM NYON MONGS CAN PHRAG DOG SOGS NYON
MONGS THAMS CAD NI
And what keeps us shackled here is the pair of our karma, and our own negative
emotions. Now there are many ways of dividing up the details of these two, but to put
it all in a nutshell, we are talking first about all the negative emotions that we find in the
mindstream of a common being:29 ignorant desire; anger; pride; misunderstanding;
unfounded doubts; jealousy; and so on.
[173]
NYON MONGS PA'I KUN 'BYUNG BDEN PA YIN LA, NYON MONGS DES KUN NAS
BSLANGS PA'I LAS DGE MI DGE GANG YIN KYANG LAS KYI KUN 'BYUNG BDEN
PA YIN NO,,
Collectively, these represent the truth of the source of suffering involved with negative
emotions. And then any good or bad karma—action—inspired by these negative
emotions represents the truth of the source of suffering involved with karma.
[174]
29
In the mindstream of a common being: The expression “common being” is used to refer to
a person who has not yet perceived emptiness directly.
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A Song of My Spiritual Life
Je Tsongkapa
DE YANG GTZO BO MA RIG PA'I DBANG GIS LAS BSAGS LAS KYI DBANG GIS
'KHOR BAR 'JUG PA'I RTEN 'BREL YAN LAG BCU GNYIS KYI RIM PA LEGS PAR
SHES SHING,
Now to really get a good grasp of how misunderstanding drives our accumulation of
karma, and how karma spins the cycle of pain, we need a clear understanding of the
various stages of the twelve links of how things occur in dependence upon each other.
[175]
MDOR NA LAS DANG NYON MONGS GNYIS KYI DBANG GIS 'KHOR BAR 'KHOR
TSUL RNAMS BLA MA'I MAN NGAG LA BRTEN NAS SHES PA NI, KUN 'BYUNG
'KHOR BA'I 'JUG RIM SHES PA'O,,
To put it briefly, learning how it is that we spin in the cycle of pain through the power of
the pair of our karma and negative emotions is something that we can learn by relying
upon the personal advices of our Lama. This then is what we refer to as “understanding
the truth of the source of suffering: the steps that make the cycle spin.”
[176]
'KHOR BA'I RTZA BA GCOD TSUL NI BDAG MED RTOGS PA'I SHES RAB KYIS MA
RIG PA'I ZHEN YUL LEGS PAR SUN PHYUNG BA'I TSUL GYIS
The way in which we sever the root of the cycle of pain is a process where the wisdom
with which we grasp that nothing is itself serves to root out—perfectly—what our
misunderstanding believes it sees.
[177]
GOMS PAR BYAS PA'I MTHAR MA RIG PA SPANGS PA NA 'KHOR BA'I RTZA BA
BCAD CING, NYON MONGS GZHAN THAMS CAD KYANG ZHOR LA SBYONG BAR
'GYUR BA YIN NO,,
We then accustom ourselves to this process, and in the end we are able to eliminate our
misunderstanding. When we reach this point, we have succeeded in severing the root of
the cycle of pain; and then, with this, all of our other negative emotions are cleaned out,
just by the way.
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Je Tsongkapa
[178]
SDUG KUN GNYIS KYI NANG NAS BUN {%KUN} 'BYUNG SPANGS NA SHING
RTZA BA BCAD NA BSKAMS 'GRO BA LTAR SDUG BSNGAL YANG SPONG BAR
'GYUR PA GZHUNG CHEN PO RNAMS KYI DGONGS PA YIN MOD,
Suppose then that—from among the two truths of suffering and its source—we are able
to eliminate the source. In this case we will also be able to eliminate the suffering,
automatically: it’s similar to the way in which a tree dries up, once we cut its roots. This
is, admittedly, the intent of the major classics of Buddhism.
[179]
DENG SANG GI LAS DANG PO BAS NI, NYON MONGS RTZA BA NAS SPONG MI
NUS PAS, STOBS BZHI'I BSHAGS PA LA BRTEN NAS KUN 'BYUNG GI NANG TSAN
SDIG LTUNG RNAMS SPONG BA GNAD CHE'O,,
Nowadays though those of us who are just starting out are not going to be able to
eliminate our negative emotions from the very root. As such, it is crucial for us to focus
on using the practice of confession—through the four powers—to eliminate the element
of the truth of the source of suffering represented by our bad deeds and broken
commitments.
[180]
KHYAD PAR DU TSUL KHRIMS KYI BSLAB PA SOGS GSUM LA 'BAD DGOS LA,
TSUL KHRIMS KYI BSLAB PA NI GTZO BO'I DBANG DU BYAS NA MI DGE BA BCU
SPONG BA'I SPONG SEMS YIN LA,
Most especially, we need to focus our efforts on the trio that starts off with the training
of following an ethical lifestyle. What this particular training, of an ethical life, primarily
consists of is the decision to give up our bad deeds: to stop doing the ten negative
actions.30
30
Ten negative actions: These begin with three actions that we commit physically: (1) taking
life, (2) stealing others’ things, and (3) sexual misconduct—here, primarily referring to
adultery with another person’s committed partner. Next are four bad deeds of speech:
(4) lying; (5) splitting up other people with things that we say; (6) harsh types of speech;
and (7) idle talk. Then finally are the three mental misdeeds of (8) being unhappy when
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Je Tsongkapa
[181]
TING NGE 'DZIN GYI BSLAB PA'I GTZO BO NI [f. 7b] ZHI GNAS YIN MOD, DER MA
NGES TE DGE BA'AM YANG DAG PA'I DMIGS PA LA RING THUD {%THUNG}
GANG YIN YANG RTZE GCIG TU GNAS PA'I SEMS PA RNAMS TING NGE 'DZIN
GYI BSLAB PAS BSDUS SO,,
As for the training in meditative concentration, the primary form is—admittedly—
quietude. But it might also take other forms. Any time our thoughts are focused one-
pointedly on something good, or pure—and no matter how long the particular period of
focus may be—this is included into the training of meditative concentration.
[182]
SHES RAB KYI BSLAB PA'I GTZO BO NI LHAG MTHONG YIN KYANG, DER MA
NGES TE, BDAG MED PHRA RAGS CI RIGS LA DPYOD PA'I RIGS PA DON MTHUN
RNAMS DANG, CHOS KYI TSIG DON GZHAN LA'ANG LEGS PAR DPYOD PA'I
SHES RAB RNAMS NI SHES RAB KYI BSLAB PAR 'DUS SO,,
It’s similar with the training in wisdom; the primary form is, admittedly, special insight.
But other forms are also possible. Accurate forms of logical thinking in which we
perceive the fact that things are not themselves—in either the subtle or more gross forms
of this fact—are also in included into this training; as are forms of wisdom where we
examine, accurately, the meaning of Dharma teachings on other subjects.
The Wish as the basis
[183]
GSUM PA SKYES BU CHEN PO'I LAM GYI RIM PA LA GNYIS, SPYOD PA'I RTEN
SEMS BSKYED DANG, SPYOD PA LA BSLAB TSUL LO,,
something good happens to someone else; (9) being happy when something bad happens
to them; and (10) wrong views such as the belief that the laws of karma are mistaken, or
that there is no ultimate refuge.
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This brings us to our third section from above—the actual path for people of greater
capacity. Here we have two parts: the Wish for enlightenment which is the basis for the
activities of a bodhisattva; and then instructions for training ourselves in these activities.
[184]
DANG PO LA GNYIS LAS, DANG PO KHYAD CHOS SAM PHAN YON NI, SEMS
BSKYED THEG MCHOG SOGS BZHI STE,
The first of these has two sections of its own. The first of these is a list of the features, or
benefits, that we find here. This is expressed in the four lines [of the Tibetan] which
include: “The Wish for enlightenment…the supreme vehicle”:
[185]
(21)
,SEMS BSKYED THEG MCHOG LAM GYI GZHUNG SHING STE,
,RLABS CHEN SPYOD PA RNAMS KYI GZHI DANG RTEN,
,TSOGS GNYIS KUN LA GSER 'GYUR RTZI LTA BU,
,RAB 'BYAMS DGE TSOGS SDUD PA'I BSOD NAMS GTER,
The Wish for enlightenment
Is the main beam
That holds up the entire path
Of the supreme vehicle.
It is the foundation,
And the basis,
For vastly effective
Activities.
For everything about
The two collections
Of merit & wisdom,
The Wish is like
That alchemical elixir
Which turns things
Into gold.
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Je Tsongkapa
It is a mine of merit
Which incorporates
Collections of
A myriad number
Of good deeds.
[186]
THEG CHEN SEMS BSKYED NI, THEG MCHOG LAS KYI {%LAM GYI} GZHUNG
SHING LTA BU STE, SBYIN DRUG SOGS RLABS CHEN SPYOD PA RNAMS KYI
SKYE BA DANG GNAS PA DANG 'PHEL BA'I GZHI DANG RTEN YIN LA,
The Wish for enlightenment, as we find it in the greater way,31 is like the main beam that holds
up the entire path of the supreme vehicle. It is the foundation, and the basis, for vastly effective
activities such as the six types of giving32—allowing them to start, to remain, and to
flourish.
[187]
BSOD NAMS DANG YE SHES KYI TSOGS GNYIS KUN RDZOGS BYANG DU SGYUR
BAR BYED PA LA, LCAGS KHAMS GSER DU SGYUR BAR BYED PA'I GSER 'GYUR
GYI RTZI LTA BU DANG, RAB 'BYAMS DGE TSOGS MANG PO SDUD PA'I BSOD
NAMS KYI GTER CHEN PO'O,,
What we seek to do is to transform everything about the two collections of merit & wisdom
into total enlightenment. The Wish for enlightenment, in this context, is like that alchemical
elixir which turns the element of iron into gold itself. It is a great mine of merit which
incorporates a great many collections of a myriad number of good deeds.
31
As we find it in the greater way: It might seem superfluous to refer to the Wish “as found
in the greater way”; but technically there do exist, in some classical presentations, wishes
for goals lower than complete enlightenment for the sake of every living being in the
universe.
32
Six types of giving: Not a terribly common division, but found in the Jewel of the Shining
Gem, a commentary to the Compendium of the Sutras by Arya Nagarjuna, as giving which
is (1) unconditional; (2) performed with joy; (3) repeated again & again; (4) presented to
an appropriate recipient; (5) total; and (6) offered to ones followers. See f. 228a (%%S5,
TD03935).
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A Song of My Spiritual Life
Je Tsongkapa
[188]
GZHUNG 'DIS SEMS DE BSKYED DGOS PA'I RGYU MTSAN YANG BSTAN LA, GZHI
DANG RTEN ZHES PAS THEG CHEN SEMS BSKYED DE, THEG CHEN LAM GYI 'JUG
SGOR YANG BSTAN TO,,
These particular lines are also intended to convey to us the reasons why we really need
to develop this Wish for enlightenment within ourselves. They are further meant to
convey, in the phrase “foundation & basis,” that the Wish is the door that we need to use,
to enter the path to the greater way.
The method for developing the Wish
[189]
GNYIS PA BSKYED TSUL NI, DE LTAR SHES NAS SOGS GNYIS TE,
This brings us to our second section here, which is the method that we need to use to
develop this Wish within us. That topic is conveyed in the two lines [of the Tibetan]
which include “Once they have learned thus”:
[190]
(22)
,DE LTAR SHES NAS RGYAL SRAS DPA' BO RNAMS,
,RIN CHEN SEMS MCHOG THUGS DAM MTHIL DU 'DZIN,
,RNAL 'BYOR NGAS KYANG NYAMS LEN DE LTAR BGYIS,
,THAR 'DOD KHYED KYANG DE BZHIN BSKYANG 'TSAL LO,
Once they have
Learned thus,
The children of the Victors—
The warriors—
Make this supreme
State of mind,
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Je Tsongkapa
This jewel,
The spiritual centerpiece
Of their practice.
I, the deep practitioner,
Have accomplished my practice
This way;
And you who hope for freedom
Should do your practice
The same.
[191]
THEG CHEN SEMS BSKYED KYI KHYAD CHOS SAM PHAN YON DE LTAR SHES
NAS RGYAL BA'I SRAS BYANG CHUB SEMS DPA' GZHAN DON DU 'JUG PAR NUS
PA DPA' BO RNAMS KYIS NI,
Once they have learned thus the features or benefits of the Wish for enlightenment in the
greater way, there is a certain way of proceeding for warriors—which is to say, for these
bodhisattvas, or children of the Victors, able as they are to engage in acting for the sake of
others.
[192]
SEMS CAN THAMS CAD KYI DON DU SANGS RGYAS THOB 'DOD KYI RIN CEN
SEMS MCHOG DE NYAMS YON {%LEN} GYI GTZO BO'AM THUGS DAM GYI
MTHIL DU 'DZIN PAR MDZAD PA LTAR BYA'O,,
What these warriors do is that they make this supreme state of mind, this jewel33—the desire
to reach enlightenment for the sake of each & every living being—the primary element
or spiritual centerpiece of their practice. And we are meant to do the same.
[193]
33
This jewel: The Tibetan for this word in the carving we are using is spelled rin-cen, which
is a rare but acceptable variant for the nearly ubiquitous rin-chen.
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A Song of My Spiritual Life
Je Tsongkapa
RJE BTZUN SOGS SNGAR BZHIN NO,,
Once again, the lines about “the holy Lamas” and so forth should be read as we have
covered them previously here.
The fine qualities of giving
[194]
GNYIS PA SPYOD PA LA BSLAB TSUL LA DRUG ,SBYIN PA, TSUL KHRIMS, BZOD
PA, BRTZON 'GRUS, BSAM GTAN, SHES RAB PO,,
Which brings us to our second part from above: instructions for training ourselves in
these activities. Here we have six divisions: giving, the ethical life, patience, joyful effort,
meditation, and wisdom.
[195]
DANG PO LA GNYIS LAS DANG PO KHYAD CHOS SAM PHAN YON NI, SBYIN PA
'GRO BA'I SOGS BZHI STE,
The first of these has two topics of its own. The first of these is a listing of the features,
or benefits, and is expressed in the four lines [of the Tibetan] which read, “Giving, for
living beings”:
[196]
(23)
,SBYIN PA 'GRO BA'I RE SKONG YID BZHIN NOR,
,SER SNA'I MDUD PA GCOD PA'I MTSON CHA MCHOG
,MA ZHUM SNYING STOBS BSKYED PA'I RGYAL SRAS SPYOD,
,SNYAN PA'I GRAGS PA PHYOGS BCUR SGROG PA'I GZHI,
Giving is a wishing jewel
Which fulfils the hopes
Of living beings;
It is a supreme blade
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A Song of My Spiritual Life
Je Tsongkapa
For cutting
The knot of stinginess.
It is an activity
For children of the Victors
Which inspires within us
A kind of courage,
Where we are never
Hesitant;
And it serves as a basis
For the praises
Of our fame
To be proclaimed
In all the ten directions.
[197]
[f. 8a] LUS LONGS SPYOD SOGS GZHAN LA GTONG BA'I SBYIN PA NI, SLONG BA
PO'I 'GRO BA'I RE BA SKONG BAR BYED PA'I YID BZHIN GYI NOR BU LTA BU
DANG,
The perfection of giving—where we give away things like our own body, or our
possessions, to others—is like a wishing jewel which functions to fulfil the hopes of those
living beings who are asking for things.
[198]
DNGOS PO LA CHAGS ZHEN GCOD PA'I PHYIR NA SER SNA'I MDUD PA GCOD
PA'I MTSON CHA MCHOG YIN LA,
This perfection is also a supreme blade for cutting the knot of stinginess, for it severs our
habitual attachment to the things we possess.
[199]
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'GRO BA'I DON LA MA ZHUM ZHING SNYING STOBS SKYED PA'I RGYAL SRAS
KYI SPYOD PA DANG,
This is also a particular activity for children of the Victors which inspires within us a kind of
courage, where we are never hesitant to undertake actions that will be of help to other living
beings.
[200]
GTONG BA PO'I SNYAN PA'I GRAGS PA PHYOGS BCUR SGROGS PA'I GZHI'O,,
And then finally, this perfection serves as a basis for the praises of the giver’s fame to be
proclaimed in all the ten directions of the world.
How we do our giving
[201]
GNYIS PA GTONG TSUL NI, DE LTAR SHES NAS SOGS,
Our second topic here is the method in which we do our giving. This is expressed in the
lines that include “Once they understand how all this works”:
[202]
(24)
,DE LTAR SHES NAS LUS DANG LONGS SPYOD DGE
,YONGS SU GTONG BA'I LAM BZANG MKHAS PAS BSTEN,
,RNAL 'BYOR NGAS KYANG NYAMS LEN DE LTAR BGYIS,
,THAR 'DOD KHYED KYANG DE BZHIN BSKYANG 'TSAL LO,
Once they understand
How all this works,
Wise ones betake themselves
To this noble path,
Where they feel free
To give away their body,
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The things that they possess,
And their goodness.
I, the deep practitioner,
Have accomplished my practice
This way;
And you who hope for freedom
Should do your practice
The same.
[203]
TSUL DE LTAR SHES NAS RANG GI LUS DANG ZAS NOR SOGS LONGS SPYOD
DANG, BDER GE {%BDE DGE} THAMS CAD GZHAN LA YONGS SU GTONG BA'I
LAM BZANG PO MKHAS PAS BSTEN PAR BYA'O,,
Once they understand how all this works, then wise ones betake themselves to this noble path,
where they feel free to give away—to everyone else—everything: their own body; other things
that they possess, such as food or money; and all their happiness & goodness.
[204]
LONGS SPYOD ZHES PAS ZANG ZING GI SBYIN PA DANG, DGE ZHES PAS KYANG
CHOS KYI SBYIN PA'ANG BSDUS SHING, MI 'JIGS SBYIN PA NI SHUGS KYIS THOB
PO,,
When the lines say “things they possess” here, it is meant to cover the practice of giving
away material objects. Then when it says “goodness,” this is meant to include as well the
gift of the Dharma. And then this includes, by implication, giving others freedom from
fear.34
34
Freedom from fear: This section is an indirect allusion to specific vows within the practice
of advanced Buddhism, or the Diamond Way. Here, within the pledges of the “family”
of the high Buddha known as the “Jewels,” we commit to four different forms of
generosity: giving material things; giving protection; giving the Dharma; and giving love.
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The fine qualities
of an ethical life
[205]
GNYIS PA LA SNGAR LTAR GNYIS LAS, DANG PO NI, TSUL KHRIMS NYES SPYOD
SOGS BZHI STE,
As for our second perfection here—following an ethical life—we will proceed in the same
two topics.35 The first of them is expressed in the lines that include, “The practice of
leading an ethical life washes away all bad behavior”:
[206]
(25)
,TSUL KHRIMS NYES SPYOD DRI MA 'KHRUD PA'I CHU,
,NYON MONGS TSA GDUNG SEL BA'I ZLA BA'I 'OD,
,SKYE DGU'I DBUS NA LHUN PO LTA BUR BRJID,
,STOBS KYIS BSDIGS PA MED PAR 'GRO KUN 'DUD,
The practice of leading
An ethical life
Is pure water
Which washes away
The stains of all
Bad behavior.
It is moonlight
That clears away
The torment of the heat
Of negative emotions.
It stands with majesty
Among the crowds
Of humankind,
Like the central mountain.
35
Same two topics: That is, first listing the fine qualities of the perfection, and then how to
practice it.
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Due to its power,
All beings bow down,
And never think
To threaten us.
[207]
TSUL KHRIMS LA NYES SPYOD SDOM PA, DGE BA CHOS SDUD{%,} SEMS CAN
DON BYED GSUM LAS GTZO BOR NYES SPYOD SDOM PA'I DBANG DU BYAS NA,
TSUL KHRIMS DE NI, SGO GSUM GYI NYES SPYOD KYI DRI MA 'KHRUD PA'I
CHU LTA BU DANG,
Now generally, the practice of leading an ethical life can be divided into the three of
restraining ourselves from negative behavior; gathering in good deeds; and carrying out
the needs of suffering living beings. The lines here are focusing primarily on the first of
these. And what we can say about this particular observance of an ethical lifestyle is that
it is similar to pure water which washes away the stains of all bad behavior committed through
any of the three doors of actions, words, or thoughts.
[208]
NYON MONGS PA'I TSA GDUNG SEL BAR BYED PA'I ZLA BA'I 'OD LTA BU
DANG,
It is, as well, like moonlight that clears away the torment of the heat of everything involved
with the negative emotions.36
[209]
SRUNG BA PO'I RTEN GYI GANG ZAG DE SKYE RGU'I DBUS NA BI {%RI} RGYAL
LHUN PO LTA BUR BRJID CHE ZHING,
36
Clears away the torment of the heat: In the traditional sources, rays of sunlight are
described as functioning to ripen crops; while rays of moonlight serve to provide coolness
to counteract excessive heat.
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Further, someone who is the type of person who carefully guards their morality stands
with majesty among the crowds of humankind—something like the central mountain of the
entire world.37
[210]
DE LTA BU'I STOBS KYIS GZHAN DAG GIS RANG LA 'TSE BA'I BSDIGS PA MED
PAR 'GRO BA KUN 'DUD PAR BYED DO,,
And due to the power of this majesty, all beings bow down to the truly ethical individual, and
no one else would ever think to threaten or harm us then, in any way.
How to follow an ethical life
[211]
GNYIS PA SRUNG TSUL NI, DE LTAR SHES NAS SOGS TE,
Our second topic then is how to actually follow the perfection of an ethical life. This is
expressed in the lines that include “once we understand all this”:
[212]
(26)
,DE LTAR SHES NAS YANG DAG BLANGS PA'I KHRIMS,
,DAM PA RNAMS KYIS MIG BZHIN BSRUNG BAR MDZAD,
,RNAL 'BYOR NGAS KYANG NYAMS LEN DE LTAR BGYIS,
,THAR 'DOD KHYED KYANG DE BZHIN BSKYANG 'TSAL LO,
Once we understand all this,
We need to act
As the holy ones did,
Protecting the practice
Of a truly pure,
37
Central mountain of the world: Buddhist cosmology sees our planet as a flat disk with an
incredibly high mountain at the center.
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A Song of My Spiritual Life
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Ethical life
In the same way
That we instinctively
Shield our eyes.
I, the deep practitioner,
Have accomplished my practice
This way;
And you who hope for freedom
Should do your practice
The same.
[213]
TSUL DE LTAR SHES NAS YANG DAG PAR BLANGS PA'I TSUL KHRIMS NI
SNGON GYI DAM PA RNAMS KYIS MIG BZHIN DU SRUNG BAR MDZAD PA
LTAR BYA'O,,
Once we understand how all this works, we need to follow the example of holy ones of the
past, acting as they did. They considered the practice of a truly pure, ethical life to be
something which we should assiduously protect, in the same way that we all instinctively
shield our eyes from something that might poke them.
The fine qualities of patience
[214]
GSUM PA LA GNYIS LAS DANG PO NI, BZOD PA STOBS LDAN SOGS BZHI STE,
With this we have reached our third perfection, which we will cover in the same two
topics. Here we start off from the four lines [of the Tibetan] which include “Patience…for
those of true strength”:
[215]
(27)
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A Song of My Spiritual Life
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,BZOD PA STOBS LDAN RNAMS LA RGYAN GYI MCHOG
,[f. 57a] NYON MONGS GDUNG BA'I DKA' THUB KUN GYI PHUL,
,ZHE SDANG LAG 'GRO'I DGRA LA NAM MKHA' LDING,
,TSIG RTZUB MTSON LA SRA BA'I GO CHA YIN,
Patience is the highest jewel
For those of true strength;
It is the very acme,
Or highest asceticism
Of all, for those
Tormented by
Negative emotions.
It is a skyglider
Against the enemy
Of the palm walker
Of anger.
And it is
Impenetrable armor
Against the
Spears & arrows
Of harsh words.
[216]
BZOD PA LA SDUG BSNGAL DANG YIN {%LEN}, GNOD PA LA JI MI SNYAM PA,
CHOS LA NGES THOB KYI BZOD PA GSUM LAS, 'DIR DNGOS BSTAN PAR BA'I
DBANG DU BYAS NAS GNOD PA LA BZOD PA'I BZOD PA NI,
Now the perfection of patience can be divided into three different types: willingly taking
on pains; letting go of harm done to us; and hardships undertaken to master the Dharma.
The kind of patience directly indicated in the verse here is the kind where we learn to
bear up under harm which others do us.
[217]
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GNOD PA'I KHUR SKYER NUS PA'I BYANG SEMS STOBS LDAN RNAMS LA
MDZES [f. 8b] BYED DU GYUR PA'I RGYAN GYI MCHOG YIN LA,
This patience is the highest jewel that bodhisattvas of true strength—those who are able to
carry the heavy burden of what others have done to hurt them—wear upon their person,
and which lends them a true beauty.
[218]
NYON MONGS PA'I MES GDUNG BA'I GNYEN PO LA DKA' THUB DU MA YOD
KYANG, DKA' THUB KUN GYI PHUL TE MCHOG DANG
And we can further say that—despite the fact that there are a great many difficult
spiritual practices that we can undertake as counteragents to being tormented by the fire
of everything involved with the negative emotions—this patience is the very acme, or highest
asceticism of all.
[219]
ZHE SDANG LAG 'GRO STE SPRUL {%SBRUL} GYIS {%GYIS MTSON PAR} BYED PA
SLU'I {%KLU'I} DGRA LA MANG DU YOD KYANG, NAM MKHA'I LDING STE
KHYUD {%KHYUNG} BZHIN DANG,
So too we can say that the “palm walker”—or snake (which is a metaphor being used for
anger here); or else we can also say “dragon”—has many different kinds of enemies. But
its most powerful foe is the skyglider, of forbearance.38
[220]
PHA ROL GYIS TSIG RTZUB KYI MTSON 'PHEN PA LA DES MI MIG {%PHIGS} PA'I
SRA BA'I GO CHA SRAB {%KHRAB} LTA BU YIN NO,,
38
Skyglider of forbearance: Traditional Sanskrit, and Tibetan, poetics features vivid, made-
up words as sort of riddles, to represent different objects and beings in the world. Here
“palm walker” (in Sanskrit, bhujaṅga) refers to a snake, since it slides on its flat belly. And
then “skyglider” (in Tibetan, nam-mkha’ lding) connotes the garuda, a powerful mythical
eagle much like the western phoenix, and which delights in carrying off snakes and eating
them in mid-air. Your translators have observed this in person with the American eagle
and rattlesnake, in the Arizona desert.
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Patience is, finally, very much like impenetrable armor against the spears & arrows of the harsh
words that other people might say to us, proof against being impaled by their sharp
points.
How to keep your patience
[221]
GNYIS PA DE BSGOM PA NI, DE LTAR SHES NAS SOGS TE,
Which brings us to our second point here, on how to keep our patience. This is found in
the words of the root text which include “Once they realized this”:
[222]
(28)
,DE LTAR SHES NAS BZOD MCHOG GO CHA LA,
,RNAM PA SNA TSOGS TSUL GYIS GOMS PAR MDZAD,
,RNAL 'BYOR NGAS KYANG NYAMS LEN DE LTAR BGYIS,
,THAR 'DOD KHYED KYANG DE BZHIN BSKYANG 'TSAL LO,
Once they realized this,
They undertook to
Accustom their hearts—
In a great variety
Of different ways—
To donning
Their own armor:
A supreme form
Of patience.
I, the deep practitioner,
Have accomplished my practice
This way;
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A Song of My Spiritual Life
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And you who hope for freedom
Should do your practice
The same.
[223]
TSUL DE LTAR SHES NAS BZOD PA'I MCHOG SNGON GYI DAM PAS RANG GI
GO CHA LA THABS RNAMS SNA TSOGS TSUL GYIS RGYUD LA GOMS PAR
MDZAD PA LTAR BYA'O,,
Once they realized how all this works, holy ones of the past undertook to accustom their
hearts—in a great variety of different ways—to this method of donning their own armor: a
supreme form of patience. We too must learn to do the same.
The fine qualities
of joyful effort
[224]
BZHI PA LA GNYIS LAS, DANG PO NI, BRTZON 'GRUS LA GSUM LAS, DANG PO
NI, MI BZLOG BRTAN PA'I SOGS BZHI STE,
This brings us to our fourth perfection, which again has those same two points. The first
of these is described in the words “steadfast…never turning back,” which are describing
the first of the three different types of joyful effort.39
[225]
(29)
39
Three types of joyful effort: These three are the following. First we have the “armor-like”
effort that we see here, where we are iron-plated in our determination to help all other
beings. Then there is “joyful effort in the accumulation of goodness,” which is a joy in
undertaking all the practices of the Dharma. And then finally we have “joyful effort in
accomplishing the needs of others,” which includes for example the different traditional
methods for attracting and serving our own disciples. For a great description, see as
usual that of the great Pabongka Rinpoche and Trijang Rinpoche in A Gift of Liberation,
starting from f. 344a (%%B6, S00004).
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A Song of My Spiritual Life
Je Tsongkapa
,MI LDOG BRTAN PA'I BRTZON 'GRUS GO BGOS NA,
,LUNG RTOGS YON TAN YAR NGO'I ZLA BZHIN 'PHEL,
,SPYOD LAM THAMS CAD DON DANG LDAN PAR 'GYUR,
,GANG BRTZAMS LAS KYI MTHA' RNAMS YID BZHIN 'GRUB,
Suppose we are able
To don the strong armor
Of steadfast, joyful effort,
Never turning back.
Our fine qualities—
In both scriptural study
And inner realizations—
Will multiply,
Like a waxing moon.
Any project we undertake
Will end up having
A meaningful result;
And any undertaking
We ever initiate
Will come to its
Successful conclusion,
Just as we intended.
[226]
GTZO BOR GO CHA'I BRTZON 'GRUS KYI DBANG DU BYAS NA, PHYIR MI BZLOG
CING BRTAN PA'I BRTZON 'GRUS KYI GO CHA BGOS NA, LUNG DANG RTOGS
PA'I YON TAN THAMS CAD YAR DO'I {%NGO'I} ZLA BA BZHIN GONG DU 'PHEL
LA,
Focusing then primarily on the type of joyful effort called “armor-like,” suppose that we
are able to don the strong armor of steadfast, joyful effort: a kind of effort where we never turn
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back.40 In this case, all of our fine qualities—in both scriptural study and inner realizations—
will multiply ever more strongly, much like a waxing moon.
[227]
SPYOD LAM THAMS CAD LA RTZOM PA DON DANG LDAN PAR 'GYUR ZHING,
So too, any project we undertake in any of our various activities will end up having a
meaningful result.
[228]
RANG GIS BYA BA GANG BRTZAMS PA'I LAS KYI MTHA' RNAMS YID LA BSAMS
PA BZHIN DU 'GRUB PAR 'GYUR RO,,
And, finally, any undertaking that we ever initiate will come to its intended, successful
conclusion—just as we originally hoped it would.
How to undertake joyful effort
[229]
GNYIS PA RTZOM TSUL NI, DE LTAR SHES NAS SOGS TE,
This brings us to the second point here, on how to undertake joyful effort. This is covered
in the lines of the root text which include “they understood perfectly”:
[230]
(30)
,DE LTAR SHES NAS LE LO KUN SEL BA'I,
,RLABS CHEN BRTZON 'GRUS RGYAL SRAS
RNAMS KYIS BRTZAMS,
,RNAL 'BYOR NGAS KYANG NYAMS LEN DE LTAR BGYIS,
40
Never turn back: The spelling for this expression found in the commentary—mi bzlog—
is an acceptable variant, and homonym (including the prenasal of the second syllable),
for the spelling of the root text: mi ldog.
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Je Tsongkapa
,THAR 'DOD KHYED KYANG DE BZHIN BSKYANG 'TSAL LO,
Children of the Victors
Understood perfectly
These points,
And so they were
Able to undertake
Joyful effort which was
Hugely effective,
To clear away
Every trace
Of laziness.
I, the deep practitioner,
Have accomplished my practice
This way;
And you who hope for freedom
Should do your practice
The same.
[231]
JI SKAD BSHAD PA DE LTAR SHES NAS BYI {%PHYI} BSHOL GYI LE LO KUN SEL
BAR BYED PA'I RLABS CHEN GYI BRTZON 'GRUS SNGON RGYAL SRAS RNAMS
KYIS BRTZAMS PAR BYAS PA LTAR 'JUG GO
Children of the Victors who lived in days gone by understood perfectly the points being made
here, and so they were able to undertake just this kind of joyful effort: one which was hugely
effective, and which functioned to clear away every trace of the kind of laziness where we
tend to procrastinate about things we’re supposed to get done. We too then must do the
same.
The fine qualities of meditation
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[232]
,LNGA PA LA GNYIS LAS, DANG PO NI, BSAM GTAN SEMS LA SOGS BZHI STE,
This brings us, fifth, to the perfection of meditation, covered in those same two points.
The first of them is expressed in the lines which include “meditation…over the mind”:
[233]
(31)
,BSAM GTAN SEMS LA DBANG BSGYUR RGYAL PO STE,
,BZHAG NA G-YO MED RI YI DBANG PO BZHIN,
,BTANG NA DGE BA'I DMIGS PA KUN LA 'JUG
,LUS SEMS LAS SU RUNG BA'I BDE CHEN 'DREN,
Meditation is a king
Who enjoys total authority
Over the realm
Of their own mind.
When you place it
Upon an object,
It stays there
Completely immobile,
Like the king
Of all mountains.
And any time
You release this,
It moves off to
Every different kind
Of virtuous focus.
It always elicits
The great bliss
Where both body & mind
Are extremely flexible.
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A Song of My Spiritual Life
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[234]
DMIGS PA RTZA {%RTZE} GCIG PA'I BSAM GTAN NI, RANG GI SEMS LA JI LTAR
'DOD PA BZHIN DBANG BSGYUR BA'I RGYAL PO LTA BHA {%BU} STE,
Meditation which is able to stay single-pointedly on its object of focus can be compared to
a king, who enjoys total authority over their realm; in this case, over how their mind behaves.
[235]
DE YANG DMIGS PA LA BZHAG NA NI, BYING RGOD KYIS G-YO BA MED PAR DE
{%RI} YI DBANG PO BZHIN DU GNAS LA,
Which is to say, when you place this kind of meditation upon a certain object, it stays there
completely immobile, like the king of all mountains41—for it is unmoved by the pair of mental
dullness or agitation.
[236]
BZHAG PA DE BTANG NA YANG DGE BA'I DMIGS PA STE YUL KUN LA 'JUG
CING,
And any time we release this state of mind—after having placed it on a certain object—it
invariably moves off to every different kind of virtuous focus, or object.
[237]
RANG GI LUS SEMS DGE BA'I PHYOGS LA BGOL TU RUNG BA'I LAS SU RUNG
BA'I SHIN SBYANGS KYI BDE CHEN 'DREN NO,,
And then it always elicits the great bliss that comes from that mental litheness where both
our body and our mind are extremely flexible, or easily directed towards things which are
virtuous to do.
[238]
41
King of all mountains: Again, referring to that highest central mountain of our disk-like
planet.
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Je Tsongkapa
DMIGS PA LA RTZE GCIG TU BZHAG PA'I STOBS KYIS, LUS SEMS SHIN SBYANGS
KYI BDE BA KHYAD PAR CAN 'DREN [f. 9a] TSUL NI RJE'I LAM RIM LAS SHES PAR
BYA'O,,
If you would like more detail about how we elicit the bliss of an extraordinary degree of
physical and mental flexibility by force of placing our mind single-pointedly on a
particular object of focus, you can refer to the Lord’s Steps on the Path.42
How to meditate
[239]
GNYIS PA BSGOM TSUL NI, DE LTAR SHES NAS SOGS TE,
Which brings us to our second point here: how to meditate. This topic is covered in the
lines that include “armed with this understanding”:
[240]
(32)
,DE LTAR SHES NAS RNAL 'BYOR DBANG PO RNAMS,
,RNAM G-YENG DGRA 'JOMS TING 'DZIN RGYUN DU BSTEN,
,RNAL 'BYOR NGAS KYANG NYAMS LEN DE LTAR BGYIS,
,THAR 'DOD KHYED KYANG DE BZHIN BSKYANG 'TSAL LO,
Armed with this understanding,
Lords among deep practitioners
Undertook the constant practice
Of focused meditation,
Where they destroyed
The enemy of distraction.
I, the deep practitioner,
42
The Lord’s “Steps on the Path”: Here referring to Je Tsongkapa’s Great Book on the Steps of
the Path to Enlightenment (the Lam Rim Chenmo); see the extremely detailed section
beginning at f. 305b (%%B4, S05392L).
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A Song of My Spiritual Life
Je Tsongkapa
Have accomplished my practice
This way;
And you who hope for freedom
Should do your practice
The same.
[241]
TSUL DE LTAR SHES NAS SNGON BYON PA'I RNAL 'BYOR GYI DBANG PO
RNAMS KYIS RNAM G-YENG GI DGRA 'JOMS SHING, DMIGS PA LA RTZE GCIG
PA'I TING NGE 'DZIN DUS RGYUN TU BSTEN PA LTAR BSLAB PO,,
Armed with an understanding of how all this works, those lords among deep practitioners who
lived in days gone by undertook the constant practice of focused meditation, where they
remained single-pointed upon the object, and destroyed the enemy of distraction. We too
need to train ourselves in the same.
[242]
'DI NI GTZO BO ZHIG {%ZHI} GNAS BSGOMS PA'I DBANG DU BYAS LA, RJE BTZUN
SOGS SNGAR BZHIN NO,,
This section by the way is referring primarily to the deep practice of meditation that we
call “quietude.” And then this would again be followed by the lines that include “the
holy Lamas.”
The fine qualities of wisdom
[243]
DRUG PA LA GSUM, SHES RAB BSGOM TSUL, ZHI LHAG ZUNG DU 'BREL TSUL,
MNYAM RJES GNYIS KA SKYONG TSUL YAN LAG DANG BCAS PA'O,,
This then brings us to the sixth and final perfection, which is wisdom. We cover this topic
in three different sections: how to meditate upon wisdom; how to combine quietude &
special insight into a single unit; and then how to conduct both periods of a session—
both balanced meditation and the aftermath period, along with some ancillary points.
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Je Tsongkapa
[244]
DANG PO LA KHYAD CHOS SAM PHAN YON DANG, BSGOM TSUL GNYIS LAS,
DANG PO NI, SHES RAB ZAB MO'I DE NYID SOGS BZHI STE,
We’ll treat the first of these, again, in two parts of features, or benefits, and then move on
to how we perform this particular meditation. The first of these is expressed in the four
lines [of the Tibetan] which include “wisdom…to view profound suchness”:
[245]
(33)
,SHES RAB ZAB MO'I DE NYID LTA BA'I MIG
,SRID PA'I RTZA BA DRUNGS NAS 'BYIN PA'I LAM,
,GSUNG RAB KUN LAS BSNGAGS PA'I YON TAN GTER,
,GTI MUG MUN SEL SGRON ME'I MCHOG TU GRAGS,
Wisdom is like
A pair of eyes
That allow us to view
Profound suchness.
It is a path
That enables us
To rip out the very root
Of this kind of life.
It is a great goldmine
Of all the fine
Personal qualities
So highly praised
In all of that highest
Of the spoken word.
It is renowned
As the supreme lamp,
Lighting up the darkness
Of our blind ignorance.
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[246]
SHES RAB LA JI LTA BA RTOGS PA'I SHES RAB SOGS GSUM YOD KYANG, 'DIR
GTZO BO NI DANG PO'I DBANG DU BYAS NAS, ZAB DON RTOGS PA'I SHES RAB
NI,
Now in general, there are three different types of wisdom—such as “the wisdom with
which we realize just how things are.”43 Here we are primarily referring to the wisdom
with which we realize the profound reality.
[247]
CHOS RNAMS KYI ZAB MO'I DE KHO NA NYID LTA BAR BYED PA'I MIG LTA BU
DANG,
This particular wisdom is like a pair of eyes that allow us to view the profound suchness of all
existing entities.
[248]
SRID PA 'KHOR BA'I RTZA BA MA RIG PA DRUNG NAS 'BYIN PA'I LAM DU
'GYUR ZHING,
It is, as well, a path that enables us to rip out that misunderstanding which is the very root of
“this kind of life”—referring to the cycle of pain.
[249]
YUM GYI MDO SOGS RGYAL BA'I GSUNG RAB KUN LAS BSNGAGS PA'I YON
TAN GYI GTER CHEN PO DANG,
43
Just how things are: These three are listed for example by the great textbook writer of the
glorious Sera Mey Tibetan Monastery, Kedrup Tenpa Dargye (1493-1568), as the wisdom
with which we realize just how things are; the wisdom with which we perceive all the
things there are; and the wisdom that accomplishes the needs of all living beings. See f.
127b of the first volume of his Jewel of the Essence of Good Explanation (%%B10, S00009-1).
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Je Tsongkapa
So too, this wisdom is a great goldmine of all the fine personal qualities so highly praised in all
of that highest of the spoken word: the teachings of the Victors, such as the Mother Sutras.
[250]
RMONGS PA'I GTI MUG GI MUN PA SEL BAR BYED PA'I SGRON ME MCHOG TU
GRAGS PA YIN NO,,
And then finally it is renowned as the supreme lamp, lighting up the darkness of our blind
ignorance and misunderstanding.
How to meditate on wisdom
[251]
GNYIS PA NI, DE LTAR SHES NAS SOGS TE,
Which brings us to our second point here, on how to perform this meditation on wisdom.
This is covered in the wording of the root text which includes “once they understand all
this”:
[252]
(34)
,DE LTAR SHES NAS THAR 'DOD MKHAS PA YIS,
,LAM DE 'BAD PA DU MAS BSKYED PAR MDZAD,
,RNAL 'BYOR NGAS KYANG NYAMS LEN DE LTAR BGYIS,
,THAR 'DOD KHYED KYANG DE BZHIN BSKYANG 'TSAL LO,
Once they understand all this,
Wise ones who seek for freedom
Make a great many efforts
In this path, undertaking
To produce it.
I, the deep practitioner,
Have accomplished my practice
This way;
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And you who hope for freedom
Should do your practice
The same.
[253]
TSUL DE LTAR SHES NAS THAR PA 'DOD PA'I MKHAS PA YIS LAM DE NYID
'BAD PA DU MAS RANG RGYUD LA BSKYED PAR MDZAD DO,,
Once they understand how all this works, then wise ones who seek for freedom make a great
many efforts in this very path, undertaking to produce it within their own mindstream.
[254]
GONG DU BRJOD PA'I PHYIN DRUG SO SO'I NGO BO, DBYE BA SOGS RGYAS PAR
NI 'DIR MANG DU DOGS PAS
I have hesitated to present here what might be too much information, in our present
context, about the details of these six perfections we’ve been describing; that is, additional
information about the essential nature of each perfection; its more detailed divisions; and
so on.
[255]
LAM RIM CHEN MO SOGS LAS SHES PAR BYA ZHING, DON BSDUS PA ZHIG KHO
BOS LAM RIM DMAR 'KHRID DU BSHAD ZIN TO,,
If though you would like to learn more, I encourage you to refer to works like The Great
Book on the Steps of the Path. I have also already made a more concise presentation in my
own Dissection Teaching on the Steps of the Path.44
44
Dissection Teaching: A “dissection teaching” refers to a commentarial style where the
author points out concepts and practices as vividly as a medical instructor might lead
their student doctors through the organs of an actual corpse laying on a table. For details
of the work mentioned, see %%B17, S%%%%%.
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Why we need
quietude + insight
[256]
GNYIS PA LA GNYIS LAS, ZHI LHAG ZUNG 'BRAL {%’BREL} BSGOM PA'I DGOS PA
DANG, BSGOM TSUL DNGOS SO,,
With this, we have reached our second point here—how to combine quietude & special
insight into a single unit. We’ll present this topic in two parts: an explanation of why we
need to meditate upon quietude and special insight combined into a single unit; and then
the actual instructions for this particular type of meditation.
[257]
DANG PO NI, RTZE GCIG BSAM GTAN SOGS BRGYAD DE,
The first of these is expressed in the eight lines [of the Tibetan] which include “single-
pointed meditation”:45
[258]
(35)
,RTZE GCIG BSAM GTAN TZAM LA 'KHOR BA YI,
,RTZA BA GCOD PA'I NUS PA MA MTHONG ZHING,
,ZHI GNAS LAM DANG BRAL BA'I SHES RAB KYIS,
,JI TZAM DPYAD KYANG NYON MONGS MI LDOG PAS,
We can’t see that
Single-pointed meditation
Would possess, by itself,
Sufficient power
To sever the root
Of the cycle of pain.
We can use wisdom
45
Eight lines of the Tibetan: It would appear that there are actually ten lines of relevant text
here, even excluding the usual refrain.
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Je Tsongkapa
Divorced from the path
Of quietude to perform as much
Examination as we want,
But still we will find ourselves
Unable to put a stop
To our negative emotions.
[259]
(36)
,YIN LUGS PHU THAG CHOD PA’I SHES RAB DE,
,G-YO MED ZHI GNAS RTA LA BSKYON NAS NI,
,MTHA’ [f. 57b] BRAL DBU MA’I RIGS PA’I MTSON RNON GYIS,
,MTHAR ‘DZIN DMIGS GTOD {%GTAD} THAMS CAD ‘JIG BYED PA’I,
They took a form of wisdom
Which was able to delve
Down to how things
Really are,
And mounted it upon
The steed of quietude,
Which remains unmoved.
So they took up the razor sword
Of the reasoning of
The middle way,
Free of extremes—
Which allowed them to destroy
All of them, for their habit
Of holding to things
In an extreme way.
[260]
(37)
,TSUL BZHIN DPYOD PA'I YANGS PA'I SHES RAB KYIS,
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Je Tsongkapa
,DE NYID RTOGS PA'I BLO GROS RGYAS PAR MDZAD,
,RNAL 'BYOR NGAS KYANG NYAMS LEN DE LTAR BGYIS,
,THAR 'DOD KHYED KYANG DE BZHIN BSKYANG 'TSAL LO,
They found a vast form of wisdom
That performed its analysis
With total accuracy,
And were able to expand
That high intelligence which
Allowed them to realize suchness.
I, the deep practitioner,
Have accomplished my practice
This way;
And you who hope for freedom
Should do your practice
The same.
[261]
DMIGS PA LA RTZE GCIG PA'I BSAM GTAN TZAM LA 'KHOR BA YI RTZA BA
MA RIG PA RTZAD NAS GCOD PA'I NUS PA MA MTHONG ZHING,
We can’t see that single-pointed meditation on a particular object of focus would possess, by
itself, sufficient power to sever the root of the cycle of pain—our tendency to misunderstand
things—at its very core.
[262]
DE LTA [f. 9b] NA'ANG DMIGS PA LA RTZE GCIG TU GNAS PA'I ZHI GNAS KYI
LAM DANG BRAL BA'I THOS BSAM GYI SHES RAB KYIS KYANG,
Even so, we can say something similar with that form of wisdom which derives from
learning & contemplation alone: wisdom which is divorced from the path of quietude, which
itself remains focused single-pointedly upon its intended object.
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[263]
BDEN MED SOGS KYI DPYAD DON LA JI TZAM DPYAD KYANG NYON MONGS
RTZAD NAS MI LDOG PAS NA,
That is, with this alone we can perform as much examination as we want towards objects of
analysis such as the fact that nothing is real; but still we will find ourselves unable to put a
stop to our negative emotions by tearing them out from the root.
[264]
SNGON GYI DAM PAS DE KHO NA NYID KYI DON TSUL BZHIN DU GO BA'I YIN
LUGS KYI DON LA PHU THAG CHOD PA'I SHES RAB DE,
Here then is what holy ones of the past did. First they took their wisdom—a form of wisdom
which was able to delve, perfectly, down to the point of how things really are: a wisdom with
which they comprehended, accurately, the meaning of suchness.
[265]
DE KHO NA NYID LA BYING RGOD KYI RNAM RTOG GIS G-YO BA MED PA'I ZHI
GNAS KYI RTA LA BSKYON NAS NI,
And then they mounted this wisdom upon the steed of quietude, which remains unmoved by
dullness & agitation, in its focus upon suchness.
[266]
RTAG CHAD KYI MTHA' DANG BRAL BA'I DBU MA'I RIGS PA GCIG DU BRAL LA
SOGS PA'I MTSON RNON GYIS NI,
And so they took up the razor sword of the reasoning of the middle way, free of the extremes of
things either never changing, or else simply discontinuing. That is, they employed logic
such as the proof of neither one nor many.46
46
Proof of neither one nor many: One of nearly countless classical proofs of emptiness; the
classical form of the syllogism goes like this:
Consider the knowledge of the basis, the knowledge of the path,
and omniscience itself [three levels of emptiness understanding];
None of them exists in truth,
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[267]
RTAG PA DANG CHAD PA'I MTHAR 'DZIN PA'I MTHAR 'DZIN GYI DMIGS PA'I
GTAD SO BDEN GRUB TU BZUNG BA LTAR
Which is to say, we all have a tendency to hold things as existing in a real sense: a habit of
holding to things in an extreme way, which means that at bottom we think that things could
either never change, or simply disappear.
[268]
BDEN 'DZIN GYI ZHEN YUL THAMS CAD 'JIG PAR BYED PA'I RIGS PA YANG DAG
PA'I DON LA TSUL BZHIN DU DPYOD PA'I YANGS PA'I SHES RAB KYIS
But these wise ones utilized a form of clear thinking which allowed them to destroy all the
objects that their habit of seeing things as real thought it was observing: they found a vast
form of wisdom that performed its analysis with total accuracy, regarding the real nature of
things.
[269]
DE KHO NA NYID RTOGS PA'I BLO GROS RGYAS PAR MDZAD DO,,
That is, they were able to expand that high intelligence which allowed them to realize suchness.
Instructions for
quietude + insight
[270]
GNYIS PA NI, RTZE GCIG GOMS PAS SOGS DRUG STE,
Because they are devoid of both existing truly as a single thing, and
existing truly as more than one thing.
They are, for example, like a reflection in a mirror.
See for example f. 45b of the Jewel Lamp of Jamyang Shepay Dorje, Ngawang Tsundru
(1648-1721) (%%B12, S19088).
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A Song of My Spiritual Life
Je Tsongkapa
Which brings us to our second part here: the actual instructions for this particular type of
meditation. We find this in the six lines47 of the root text [in the Tibetan] which include
“accustoming ourselves to remaining single-pointed”:
[271]
(38)
,RTZE GCIG GOMS PAS TING 'DZIN 'GRUB PA NI,
,SMOS PAR CI 'TSAL TSUL BZHIN DPYOD PA YI,
,SO SOR RTOG PA YIS KYANG YIN LUGS LA,
,G-YO MED SHIN TU BRTAN PAR GNAS PA YI,
What need to mention
Accustoming ourselves
To remaining single-pointed,
And reaching
One-point concentration?
We then move into
Specific individual understandings,
Through accurate analysis.
Through this, we see
That we can give birth
To a fixed concentration
That can remain,
Very solidly
And without shifting,
On the way things
Really are.
[272]
(39)
,TING 'DZIN BSKYED PAR MTHONG NAS ZHE {%ZHI} LHAG GNYIS,
47
Six lines: Again, not counting the refrain.
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A Song of My Spiritual Life
Je Tsongkapa
,ZUNG 'BREL SGRUB LA BRTZON RNAMS YA MTSAN NO,
,RNAL 'BYOR NGAS KYANG NYAMS LEN DE LTAR BGYIS,
,THAR 'DOD KHYED KYANG DE BZHIN BSKYANG 'TSAL LO,
Those who make intense efforts
Towards achieving the two
Of quietude & special insight
In combination
Are truly wondrous.
I, the deep practitioner,
Have accomplished my practice
This way;
And you who hope for freedom
Should do your practice
The same.
[273]
RANG GI DMIGS PA GANG RUNG CIG LA DMIGS NAS MI DPYOD PAR RTZE GCIG
TU GNAS PA GOMS PAS TING NGE 'DZIN 'GRUB PAR 'GYUR BA NI GZHIR BCAS
SHING
And so let us consider that state of wisdom where we have accustomed ourselves to
remaining single-pointed upon any one particular object of focus, without engaging in some
particular analysis—that is, where we have reached one-point concentration, and taken this
as our starting point.
[274]
SMOS PA CI 'TSAL TE BRJOD MI DGOS KYI,
And what need really do we have to mention this focus here? We can assume it.
[275]
DMIGS PA LA RTZE GCIG TU GNAS BZHIN PA'I NGANG NAS DON LA TSUL
BZHIN DU DPYOD PA YI SO SOR RTOGS PA YI SHES RAB KYIS KYANG
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A Song of My Spiritual Life
Je Tsongkapa
Keeping in this state where we maintain a single point of focus on the particular object
involved, we then move into that wisdom where we can have specific individual
understandings,48 through an accurate analysis of the object.
[276]
YIN LUGS KYI DON LA G-YO BA MED PAR SHIN TU BRTAN PAR GNAS PA YI
TING 'DZIN SKYED PAR NUS PA BLOS MTHONG NAS
It all starts when, through this, our mind “sees” that we have the power to give birth to a
fixed concentration that can remain, very solidly and without shifting, on the particular object
of the way things really are.
[277]
ZHI LHAG GNYIS LAS PHYOGS RE TZAM MA YIN PAR ZUNG 'BREL SGRUB PAR
BYED PA LA BRTZON PA RNAMS YA MTSAN NO STE NGO MTSAR CHE'O,,
And so those who make intense efforts towards achieving the two of quietude & special insight in
combination—without just one side or the other—are truly wondrous, truly amazing.
[278]
RANG GI DMIGS PA LA GTOD DE RTZE GCIG TU GNAS PA GOMS KYANG ZHI
GNAS 'GRUB MOD
Now it is admittedly the case that—if we become accustomed to directing our mind
towards its particular object, and remaining there single-pointedly—we can achieve
quietude.
48
Individual understandings: It appears that the standard Tibetan spelling of the term that
we have translated as “individual understandings” here is so-sor rtog-pa; the English
translation is supported by the most common Sanskrit original, which is pratyavekṣa. And
this is how we find the spelling in our root text. But we also frequently see Tibetan writers
using so-sor rtogs-pa, as we do here in the commentary, which would tend more to mean
“individual realizations,” or a more direct sort of perception. It seems that what is meant
here is more the understanding.
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Je Tsongkapa
[279]
LHAG MTHONG 'GRUB PA LA NI, DE TZAM GYIS MCHOG {%MA CHOG} PAR
RTZE GCIG TU GNAS BZHIN PA'I DAD {%NGANG} NAS DPYAD STOBS KYIS SHIN
SBYANGS KYI BDE BA 'DREN NUS PA DANG DGOS PA'I DON NO,,
But this alone is not enough, if we hope to go on to attain special insight. The point here
then is that we have to be able to—and in fact we must—reach a state of single-pointed
focus, and then staying in that focus use our powers of examination to bring on the bliss
of physical & mental litheness.
Conducting a session
in two periods
[280]
GSUM PA NI, MNYAM GZHAG NAM MKHA' SOGS DRUG STE,
This brings us to our third section from before: how to conduct both periods of a session—
both balanced meditation and the aftermath period, along with some ancillary points.
This point is expressed in the six lines [in the Tibetan] which include “balanced
meditation…like empty space”:
[281]
(40)
,MNYAM GZHAG NAM MKHA' LTA BU'I STONG NYID DANG,
,RJES THOB SGYU MA LTA BU'I STONG PA GNYIS,
,BSGOMS NAS THABS SHES ZUNG DU 'BREL BA YIS,
,RGYAL SRAS SPYOD PA'I PHA ROL 'GRO BAR BSNGAGS,
We continue to meditate
Upon these two:
Emptiness which is like
Empty space,
In a balanced meditation;
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Je Tsongkapa
And then emptiness
In this aftermath,
Where things are
Like an illusion.
This is highly praised
As a journey to the far side
Of the activities
Of the children
Of the Victors;
Through a combination
Of the two
Of method & wisdom.
[282]
(41)
,DE LTAR RTOGS NAS PHYOGS RE'I LAM GYIS NI,
,TSIM PA MED PA SKAL BZANG RNAMS KYI LUGS,
,RNAL 'BYOR NGAS KYANG NYAMS LEN DE LTAR BGYIS,
,THAR 'DOD KHYED KYANG DE BZHIN BSKYANG 'TSAL LO,
Having come to this realization,
It is the way of those
Who have within them
Rich power of good deeds
To never be satisfied
With a path consisting of
Only either one of the pair.
I, the deep practitioner,
Have accomplished my practice
This way;
And you who hope for freedom
123
A Song of My Spiritual Life
Je Tsongkapa
Should do your practice
The same.
[283]
DE KHO NA NYID KYI DON LA MNYAM PAR BZHAG PA'I MNYAM GZHAG DGAG
BYA BDEN GRUB BKAG PA'I NAM MKHA' LTA BU'I STONG NYID SGOM PA
DANG,
Now first here we are meditating upon an emptiness which is like empty space: this is a
balanced meditation where we are sitting in balance on the object of suchness, and where
we have succeeded in putting a stop to that thing which the concept of emptiness denies;
that is, a state where things could exist in truth.
[284]
DE LAS YANGS {%LANGS} NAS RJES THOB TU BDEN PAR SNANG [f. 10a] YANG
DER MA GRUB PA'I SGYU MA LTA BU'I STONG PA NYID
And then at some point we come out of this meditation; and in this aftermath, things still
appear to us as though they existed in truth. But we know that they do not, and so here
is a second kind of emptiness where things are like an illusion.
[285]
GNYIS PO BSGOMS NAS, SBYIN PA LA SOGS PA THABS DANG, STONG NYID
RTOGS PA'I SHES RAB GNYIS KA ZUNG DU 'BREL BA YI SGO NAS
And so we continue to meditate upon these two kinds of emptiness; and then we are able to
achieve a combination of the two: of both “method,” which refers to the perfections of giving
and the like; and “wisdom,” where we enjoy a realization of emptiness.
[286]
RGYAL SRAS SPYOD PA RGYA MTSO'I PHA ROL TU 'GRO BA NI RGYAL DANG
DE SRAS RNAMS KYIS BSNGAGS SO,,
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A Song of My Spiritual Life
Je Tsongkapa
With this, we are able to make a successful journey to the far side of the ocean of the activities
of the children of the Victors; this then is the way that is so highly praised by these very
Victors, and their offspring.
[287]
RJES THOB TU SGYU MA LTA BU BSGOMS PA NI STONG NYID SGOM PA DNGOS
MIN NA'ANG PHYOGS MTHUN YIN PAS DENG {%DER} BTAGS PA TZAM MO,,
Now we should note though here that meditating—during the aftermath of the direct
perception of emptiness—on how things are like an illusion is not, technically, itself the
direct perception of emptiness. But since it is so closely aligned with that perception, we
are just referring to it as if it were.
[288]
JI SKAD BSHAD PA DE LTAR RTOGS NAS THABS SHES PHYOGS RE BA'I LAM
GYIS NI TSIM PA MED PA SKAL BZANG RNAMS KYI LUGS SO,,
And so it is the way of those who have within them rich power of good deeds to never be satisfied
with a path consisting of only either one of the pair—of method and wisdom. For they have
come to a realization of the points we have here described.
The way of the secret word
[289]
GNYIS PA THUN THOR {%THUN MONG} MA YIN PA SNGAGS KYI THEG PA LA
BSLA {%BSLAB} TSUL NI, DE LTAR RGYU DANG 'BRAS BU'I THEG CHEN
GYI, ,SOGS DRUG STE,
With this, we have reached our second major division from before: an explanation of how
we practice the path of the unique steps: the way of the secret word. This point is
conveyed in the six lines which include “supreme paths within the greater way: that of
the causes, and also of the results”:
[290]
125
A Song of My Spiritual Life
Je Tsongkapa
(42)
,DE LTAR RGYU DANG 'BRAS BU'I THEG CHEN GYI,
,LAM MCHOG GNYIS KAR DGOS PA'I THUN MONG LAM,
,JI BZHIN BSKYED NAS MKHAS PA'I DED DPON GYI,
,MGON LA BRTEN NAS RGYUD SDE'I RGYA MTSO CHER,
That kind is a pathway
That is shared:
One which is necessary
For both of these
Supreme paths
Within the greater way:
That of the causes,
And also of the results.
We give birth to it
In exactly the right way;
And with that,
We must take ourselves
To someone who becomes
Our savior:
A ship captain
Who is a master.
We set off with them
Across the vast sea
Of the secret teachings.
[291]
(43)
,ZHUGS NAS YONGS RDZOGS MAN NGAG BSTEN PA DES,
,DAL 'BYOR THOB PA DON DANG LDAN PAR BYAS,
,RNAL 'BYOR NGAS KYANG NYAMS LEN DE LTAR BGYIS,
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A Song of My Spiritual Life
Je Tsongkapa
,THAR 'DOD KHYOD KYANG DE BZHIN BSKYANG 'TSAL LO,
We become
One of those people
Who is able to
Surrender themselves
To these private advices,
Which contain
The absolute entirety.
With this,
We have truly
Given some meaning
To the fact that
We came into this life
With all the different
Leisures & fortunes.
I, the deep practitioner,
Have accomplished my practice
This way;
And you who hope for freedom
Should do your practice
The same.
[292]
SNGAR BSHAD PA DE LTAR LAM BGROD TSUL DE NI, RGYU PHA ROL TU PHYIN
PA'I THEG PA DANG,
Now let’s consider that kind of method of travelling the path which we have explained in
the lines up to here. This is what we refer to as the “way of causes”—referring to the
various perfections.
[293]
127
A Song of My Spiritual Life
Je Tsongkapa
'BRAS BU SNGAGS KYI THEG PA'I THEG CHEN GYI LAM MCHOG GNYIS GAR
{%KAR} DGOS PA'I THUN MONG BA'I LAM YIN LA, DE JI LTA BA BZHIN RGYUD
LA BSKYED DE,
But there is also the “way of the results,” a reference to the way of the secret word. And
what we have been describing here is a pathway which is shared: one which is necessary for
both of these supreme paths within the greater way. What we seek to do is to give birth to this
shared pathway, and to do that in exactly the right way.
[294]
DE NAS SNAGS {%SNGAGS} LA MKHAS PA'I DED DPON GYI MGON RDO RJE
SLOB DPON LA BRTEN NAS RGYUD SDE'I RGYA MSO {%MTSO} CHEN POR
ZHUGS NAS
With that, we must take ourselves to someone who becomes our savior: a ship captain who is a
master in the way of the secret word. With her, or him, we set off across the vast sea of these
secret teachings.
[295]
MDO SNGAGS GNYIS KYI LAM GYI GNAD YONGS SU RDZOGS PA'I MAN NGAG
BSTEN PA'I GANG ZAG DES, DAL 'BYOR GYI LUS RTEN 'DI THOB PA DON DANG
LDAN PAR BYAS PA YIN NO,,
Suppose thus that we become one of those people who is able to surrender themselves to these
private advices, which contain in their absolute entirety all the crucial points of the path of
both the open & secret ways. With this, we have truly given some meaning to the fact that we
came into this life with a body & mind complete in all the different leisures & fortunes.
[296]
RJE BTZUN SOGS SNGAR LTAR RO,,
The lines then about the “holy Lamas” are to be understood as they have been, up to here.
The conclusion
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A Song of My Spiritual Life
Je Tsongkapa
[297]
GSUM PA MJUG NI, RANG GI YID LA SOGS DRUG STE,
This brings us to our third and final portion of the entire composition: the details of its
closing section. This is expressed in the six lines [of the Tibetan] which include “in order
to accustom my mind”:
[298]
(44)
,RANG GI YID LA GOMS PAR BYA PHYIR DANG,
,SKAL BZANG GZHAN LA'ANG PHAN PAR BYA BA'I PHYIR,
,RGYAL BA DGYES PA'I YONGS SU RDZOGS PA'I LAM,
,GO SLA'I NGAG GIS BSHAD PA'I DGE BA DES,
In order to accustom
My mind to it,
And also to provide
My help to others
Who truly possess
Enough good karma,
Within them,
I have presented
This explanation
Of the complete entirety
Of the path which has pleased
The Victors themselves,
In wording
Quite easy to comprehend.
[299]
(45)
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A Song of My Spiritual Life
Je Tsongkapa
,'GRO BA KUN KYANG RNAM DAG LAM BZANG DANG,
,'BRAL MED GYUR CIG CES NA {%NI} SMON LAM 'DEBS,
,RNAL 'BYOR NGAS KYANG [f. 58a] SMON LAM DE LTAR BTAB,
,THAR 'DOD KHYED KYANG DE BZHIN 'DEBS 'TSAL LO,
And I make a solemn prayer that,
By this good karma
Which I have collected,
Each & every
Living being there is
May never be separated
From this pure
And beautiful path.
I, the deep practitioner,
Have made my prayers this way;
And you who hope for freedom
Should make your prayers the same.
[300]
RANG GI YID LA GOMS PAR BYA BA'I PHYIR DANG, DON GNYER CAN GYI
SKAL BZANG GZHAN LA'ANG PHAN PAR BYA BA'I PHYIR DU,
I have undertaken this composition in order to accustom my mind to its contents; and also to
provide my help to others who might aspire to these practices: to those who truly possess
enough good karma, within them.
[301]
RGYAL BA DGYES PA'I YONGS SU RDZOGS PA'I LAM MDOR BSDUS NAS, GO
SLA'I NGAG GIS
For this then, I have created a brief summary of the complete entirety of the path which has
pleased the Victors themselves. To do so, I have done my best to use wording which would
be quite easy to comprehend.
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A Song of My Spiritual Life
Je Tsongkapa
[302]
BSHAD PA'I DGE BA DES NI, PHYOGS RE TZAM MA YIN PAR 'GRO BA KUN
KYANG RNAM DAG LAM BZANG 'DI DANG, 'BRAL BA MED PAR GYUR CIG CES
NI SMON LAM 'DEBS SO,,
And I would here like to dedicate the good karma which I have collected through presenting
this explanation. That is, I here make a solemn prayer that, by this, each & every living being
there is—and not just some part of them—may never be separated from this pure and beautiful
path.
[303]
RJE BTZUN BLA MAS SOGS SAM, RNAL 'BYOR NGAS KYANG SMON LAM [f. 10b]
DE LTAR BTAB, ,THAR 'DOD KHYED KYANG DE BZHIN 'DEBS 'TSAL LO, ,ZHES
PA GANG BYAS KYANG DON NI SLA'O,,
In closing here there are two options. First, we could read the lines as we find them
here—
I, the deep practitioner,
Have made my prayers this way;
And you who hope for freedom
Should make your prayers the same.
Or else you could read the lines using “the holy Lamas.” Either way, the meaning is
easily understood.
[304]
'DI'I 'PHROR STON PA BLA NA MED PA'I BSTAN PA DANG, ,ZHES SOGS TSIGS
BCAD GCIG DANG,
Now there is a general custom that three different prayers are added here at the end. One
of them reads:
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A Song of My Spiritual Life
Je Tsongkapa
[305]
[,STON PA BLA NA MED PA'I BSTAN PA DANG,
,MJAL BA 'DI 'DRA BLA MA'I DRIN YIN PAS,
,DGE BA 'DI YANG 'GRO BA MA LUS PA,
,BSHES GNYEN DAM PAS 'DZIN PA'I RGYU RU BSNGO,]
The fact that I have met this way
With the teaching of
The Teacher Beyond All Teachers
Is due to the great kindness
Of my own Lama.
And so I dedicate
All the good karma
Of the deed I’ve accomplished here
That every single living being
Might come into the care
Of a holy spiritual friend
Of their own.49
[306]
NGA YI BLA MA BLO BZANG GRAGS PA DE, ,ZHES SOGS TSIGS BCAD GCIG DANG,
The second prayer goes like this:
[307]
[,NGA YI BLA MA BLO BZANG GRAGS PA DE,
,DGA' LDAN GNAS SAM BDE BA CAN LA SOGS,
,DAG PA'I ZHING KHAMS GANG NA BZHUGS KYANG RUNG,
49
Come into the care: Our commentator has mentioned only the opening line of each of the
three verses mentioned, since they would be quite familiar to any monastic reading his
work. For our reader’s benefit, we have inserted the full prayer in each case. This first
one is found in Je Tsongkapa’s famous praise of the Buddha for teaching dependence
from the point of view of emptiness (f. 15b, %%B13, S05275-15).
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Je Tsongkapa
,BDAG SOGS 'KHOR GYI THOG MAR SKYE PAR {%BAR} SHOG]
Now my Lama, Lobsang Drakpa,
May be sitting right now
In the Paradise of Bliss,
Or the Heaven of Happiness;
Or in some other one
Of the realms of total purity.
But wherever he may be,
I make this prayer
That I and those with me
Might be reborn
In the front row
Of the disciples
Gathered around him now.50
[308]
DANG POR RGYA CHEN THOS PA MANG DU BTZAL, ,ZHES SOGS TSIGS BCAD
GCIG STE TSIGS BCAD GSUM 'BYUNG BA NI,
And the third prayer reads:
[309]
[,DANG POR RGYA CHEN THOS PA MANG DU BTZAL,
,BAR DU GZHUNG LUGS THAMS CAD GDAMS PAR SHAR,
50
Reborn in the front row: We have excerpted this verse from a commentary to the famous
“Thousand Angels of the Heaven of Bliss,” an oral tradition granted by Je Tsongkapa
himself and first put into writing by Gyuchen Sangye Gyatso (born c. 1550), a teacher of
His Holiness the First Panchen Lama, Lobsang Chukyi Gyeltsen (1565-1662). See f. 6a of
A Dissection Presentation Related to the Lama Practice Called “The Thousand Angels of the
Heaven of Bliss,” along with Private Instructions (%%B14, S19001).
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Je Tsongkapa
,THA MAR NYIN MTSAN KUN TU NYAMS SU BLANGS,
,KUN KYANG BSTAN PA RGYAS PA'I CHED DU BSNGOS,]
The first thing
You need to do
Is to seek vast learning.
Next, make all
The classics dawn
In your mind as personal advice.
And then finally,
Work day & night
To put these things into practice—
And remember to dedicate
All of it, so that
The teachings should spread in this world.51
[310]
GZHAN GYIS 'DON CHA LA KHA BKANG BA STE, 'DI'I MJUG DNGOS MIN PAS MA
BRIS SO,,
The custom of reciting these three after The Song though represents a later addition; as
such, they are not a part of the original conclusion, and I shall not cover them here.
The colophon
[311]
(colophon)
,ZHES BYANG CHUB LAM GYI RIM PA'I NYAMS LEN GYI RNAM
GZHAG MDOR BSDUS TE BRJED BYANG DU BYAS PA 'DI NI,
51
The teachings should spread in this world: We’ve excerpted the full verse from f. 8a of Notes
to a Teaching on the “Thousand Angels of the Heaven of Bliss,” a Lama Practice, written by
Gungtang Konchok Tenpay Drunme (1762-1823) (%%B15, S00930).
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Je Tsongkapa
MANG DU THOS PA'I DGE SLONG SPONG BA PA BLO BZANG
GRAGS PA'I DPAL GYIS, ,'BROG RI BO CHE DGE LDAN RNAM PAR
RGYAL BA'I GLING DU SBYAR BA'O,, ,,
This then is a brief presentation on how to put into practice the various
steps of the path to enlightenment, written out to help me remember all
the points. It has been composed by a very learned monk who has given
up the world: by the glorious [Je Tsongkapa,] Lobsang Drakpa. The work
was completed at the monastery known as Ganden, land of goodness, isle
of the final victory, nestled below Shepherd’s Peak.
[312]
ZHES BYANG CHUB LAM GYI RIM PA'I NYAMS LEN GYI RNAM GZHAG MDOR
BSDUS TE BRJED BYANG DU BYAS PA 'DI NI, MANG DU THOS PA'I DGE SLONG
SPONG BA PA BLO BZANG GRAGS PA'I DPAL GYIS 'BROG RI BO CHE DGE
LDAN RNAM PAR RGYAL BA'I GLING DU SBYAR BA'O, ,ZHES PA NI SLA'O,,
The final words of the text here are easily understood:
This then is a brief presentation on how to put into practice the various steps of the
path to enlightenment, written out to help me remember all the points. It has been
composed by a very learned monk who has given up the world: by the glorious [Je
Tsongkapa,] Lobsang Drakpa. The work was completed at the monastery known as
Ganden, land of goodness, isle of the final victory, nestled below Shepherd’s Peak.
[313]
'DIR BYANG CHUB LAM GYI RIM PA'I GNAD TSANG BAS, 'DON PA'I TSE DAL BUS
DON YID LA BSHAD {%SHAR} PAR BYAS NA LAM RIM GYI DON BSDUS NAS
NYAMS SU BLANGS PAR 'GYUR YANG, TSIG TZAM TON PAS NI MIN NO,,
Now all the crucial points of the steps of the path to enlightenment may be found here in
this work, complete. As such, when you recite the text out loud, you should do so in a
relaxed way, pausing to allow yourself to reflect upon each separate point. If you do it
like this, then you are actually carrying out a brief practice of the entire series of the steps
to the path. This is not the case though if you just sit and recite the words.
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Je Tsongkapa
[314]
DES NA 'DI KHA TON BYED PAS NI, DBYANGS KYI SGRA SNYAN PA TZAM LA
CHAGS PAR MI BYA'O,,
As such, we can say that whenever you chant a work like this, you should try not to just
get wrapped up in how beautiful the recitation sounds to you.
[315]
'DIR NYAMS SU LEN TSUL RGYAS PAR LAM RIM DANG SBYAR NAS 'CHAD NUS
NA'ANG MANG DU DOGS SHING,
Now I could have made my explanation of these lines here by connecting each topic over
to one of the major classics on the steps of the path, and created a practice manual that
was much more detailed. But I was afraid that then the work would become too long.
[316]
DMIGS SKOR ZHIG LOGS SU BRIS YOD PAS RGYAS PAR MA BSHAD LA, TSIG DON
RDZOGS PAR SNGAR GZHAN GYIS BKRAL BA MA MTHONG YANG RANG BLOS
CI NUS KYIS BKRAL BA'O,,
Moreover, I have described each of the various practice topics here in detail, elsewhere;
and so have not done so here. But in fact I have never seen a commentary by anyone else
that presented the meaning of the entire wording of the original lines; and so I have done
so here, to the very best of my ability.
Closing verses
[317]
,,SMRAS PA,
And so it is done.
[318]
,RGYAL BA'I GSUNG RAB KUN GYI SNYING PO'I DON,
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A Song of My Spiritual Life
Je Tsongkapa
,NYAMS SU LEN PA'I DOM {%RIM} PAR RAB BSGRIL BA,
,BYANG CHUB BGROD PA'I LAM GYI RIM PA 'DI,
,THUB BSTAN RGYAL MTSAN RTZE NA NOR BU BZHIN,
It encapsulates the essential meaning
Of all the high speech of the Victors;
Setting out all the stages of practice.
This presentation of the steps
Of the path to enlightenment
Is a jewel mounted atop the flagpole
Of the banner of victory for
The teachings of the Able One.
[319]
,DE PHYIR TSUL 'DIR NYAMS LEN PHYOGS TZAM ZHIG
,BGYIS PA YIS KYANG SKAL BAR LDAN 'GYUR NA,
,JI SKAD BSHAD BZHIN RDZOGS PAR NYAMS LEN DU,
,BSTAR [f. 11a] BA GANG YIN NGO MTSAR CIS MI CHE,
As such, you will become
A person of great blessedness
Even if all that you ever do
Is to put into personal practice
Just some portion of this way.
Why then wouldn’t it be
Completely amazing if one
Were actually able to carry out
Everything we’ve described here?
[320]
,GZHUNG DON CHA SHAS YONGS RDZOGS KUN DA'I GNYEN,
,THUB BSTAN LHA LAM MDZES PAR BYA PHYIR DANG,
,'GRO 'DI'I KHAMS KYI SGRIB MUN BSAL BA'I CHED,
,LHAG BSAM DAG PA'I MGYOGS 'GRO'I {=rta} SHUGS KYIS DRANGS,
137
A Song of My Spiritual Life
Je Tsongkapa
This friend of the jasmine,
Which incorporates every single
Component of the meaning
Of the classical scriptures,
Has been drawn forth
By the racers of complete
Personal responsibility—
So that the road of the gods,
The teachings of the Able Ones,
Might be made even more
Stunningly beautiful;
And the darkness in the realms
Within these living beings,
Obscuring their hearts,
Might forever be cleared away.52
[321]
,'DIR 'BAD 'O MTSO LAS 'KHRUNGS RNAM DKAR GYI,
,DGE LEGS BDUD RTZIS DON GNYER LDAN PA YI,
,'CHI MED YID KYI RE BA YONGS RDZOGS TE,
,GTAN BDE SROG GI NYER 'TSOR 'GYUR BAR SHOG
And so here is
An alabaster nectar
Of virtue & goodness
Distilled from the depths
Of the ocean of milk—
52
Forever cleared away: As is traditional, the verse is filled with classical poeticisms that
date back to ancient India. The friend of the night-blooming jasmine is the moon, whose
rays coax its petals open. Moon & sun are both seen as moving across the sky mounted
on a grand chariot drawn by massive mythical horses, called “racers.” The “road of the
gods” is a reference to the sky.
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A Song of My Spiritual Life
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May it fulfil all the hopes
Of deathlessness for all
Who might aspire to it;
May it serve as sustenance
For sustaining the life
Of their everlasting joy.53
[322]
,CES BYANG CHUB LAM GYI RIM PA'I BSDUS DON GYI TSIG 'PHREL {%‘GREL}
SNYING PO MDOR BSDUS GSAL BA ZHES BYA BA 'DI NI,
This then concludes A Brief Clarification of the Heart: A Word-by-Word Commentary to “An
Abbreviated Presentation of the Steps to the Path to Enlightenment.”
[323]
DAD DANG RNAM DPYOD ZUNG DU 'BREL BA'I KHYA'O LUNG DGA' {%BKA’}
BCU PA BLO BZANG BSAM 'GRUB KYIS BSKUL BA'I NGOR,
It was composed at the urgent behest of that Master of the Ten Classics, Lobsang
Samdrup of the Land of Kyao, who combines within him both great faith and intellectual
acumen.
[324]
SH'AKYA'I DGE SLONG BSHAD SGRUB MING CAN GYIS 'PHRAL DU MGYOGS LAS
SU BRIS PA STE, PHYIS BAR {%PAR} DU BRKO BA'I TSE YI GE BA'ANG BSKUL BA
PO NYID DO,,
The text was written by myself—a Buddhist monk who holds the name of “Shedrup”—
working as fast as I could, with only little time to do so. Later, when it came time to carve
53
Sustain the life of everlasting joy: This entire verse is a reference to an ancient Indian myth
known as Samudra Manthana: the churning of an ocean of milk by the gods—using the
central mountain of the world as a churning stick—to produce the nectar of immortality.
139
A Song of My Spiritual Life
Je Tsongkapa
the piece onto blocks, the scribal work was performed by that same monk who made the
original request.
[325]
'DIS KYANG RGYAL BA'I BSTAN PA RIN PO CHE PHYOGS THAMS CAD DU DAR
ZHING RGYAS LA YUN RING DU GNAS PAR GYUR CIG ,
And I pray that—through the efforts I’ve made here—the precious teaching of the
Victorious Buddhas might spread & flourish throughout many lands, and remain there
for a very long time to come.
[326]
,,DGE'O,,
It is good.
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Je Tsongkapa
The root text of Je Tsongkapa’s
Song of My Spiritual Life
(1)
`,,PHUN TSOGS DGE LEGS BYE BAS BSKRUN PA'I SKU,
,MTHA' YAS 'GRO BA'I RE BA SKONG BA'I GSUNG,
,MA LUS SHES BYA JI BZHIN GZIGS PA'I THUGS,
,SH'AKYA'I GTZO BO DE LA MGOS PHYAG 'TSAL,
Your holy body
Was birthed by
Billions of perfect
Good deeds;
Your holy words
Fulfil the hopes
Of infinite living beings;
Your holy mind
Sees all things
In the universe
Exactly as they are;
I touch my head
To the feet
Of that leader
Of the Shakya clan.
(2)
,ZLA MED STON PA DE YI SRAS KYI MCHOG
,RGYAL BA'I MDZAD PA KUN GYI KHUR BSNAMS NAS,
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A Song of My Spiritual Life
Je Tsongkapa
,GRANGS MED ZHING DU SPRUL PAS RNAM ROL BA,
,MI PHAM 'JAM PA'I DBYANGS LA PHYAG 'TSAL LO,
I bow down to
The Undefeatable,
And to Gentle Voice:
The two highest children
Of the matchless Teacher,
Who took upon themselves
The heavy load
Of all the Victor’s deeds,
Engaging in the divine play
With emanations sent
To countless different realms.
(3)
,SHIN TU DPAG PAR DKA' BA RGYAL BA'I YUM,
,JI BZHIN DGONGS PA 'GREL MDZAD 'DZAM GLING RGYAN,
,KLU SGRUB THOGS MED CES NI SA GSUM NA,
,YONGS SU GRAGS PA'I ZHABS LA BDAG PHYAG 'TSAL,
I prostrate
At the holy feet
Of those known
As Nagarjuna & Asanga,
So widely famed
Through the three realms.
You are true jewels
Of our world
Who undertook
To comment,
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A Song of My Spiritual Life
Je Tsongkapa
In a perfectly
Accurate way,
Upon the true thought
Of the Mother Sutras
Of the Victors,
So extremely difficult
To fathom.
(4)
,SHING RTA CHEN PO GNYIS LAS LEGS BRGYUD PA'I,
,ZAB MO'I LTA BA RGYA CHEN SPYOD PA'I LAM,
,MA NOR YONGS SU RDZOGS PA'I GNAD BSDUS PA'I,
,GDAMS PA'I MDZOD 'DZIN MAR ME MDZAD LA 'DUD,
I bow down to
Dipankara,
Maker of Lamps,
Who holds a great treasure
Of advices which incorporate,
Unerringly,
Each & every one of
The essential points
Of the paths
Of the profound view
And widespread activities
Descended so perfectly
From the two
Great innovators.
(5)
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A Song of My Spiritual Life
Je Tsongkapa
,RAB 'BYAMS GSUNG RAB KUN LA LTA BA'I MIG
,SKAL BZANG THAR PAR BGROD PA'I 'JUG NGOGS MCHOG
,BRTZE BAS BSKYOD PA'I THABS MKHAS MDZAD PA YIS,
,GSAL MDZAD BSHES GNYEN RNAMS LA GUS PHYAG 'TSAL,
I bow down
To all those spiritual friends
Who utilize a variety
Of skillful means
To clarify these teachings,
Moved by their love.
They are eyes to view
All of the myriad forms
Of high teachings—
The very highest
Point of entry for those
Of sufficient goodness
To make the journey
To freedom.
(6)
,'DZAM GLING MKHAS PA YONGS KYI GTZUG GI RGYAN,
,SNYAN PA'I BA DAN 'GRO NA LHANG NGE BA,
,KLU SGRUB THOGS MED GNYIS LAS RIM BZHIN DU,
,LEGS BRGYUD BYANG CHUB LAM GYI RIM PA NI,
The steps on the path
To enlightenment,
Passed down
With such excellence,
In their own stages,
Through the two
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A Song of My Spiritual Life
Je Tsongkapa
Of Nagarjuna and Asanga,
Are a jewel on the topknot
Of each & every master
Upon this planet;
A victory banner
Of great renown,
Glorious here
Among beings.
(7)
,SKYE DGU'I 'DOD DON MA LUS SKONG BAS NA,
,GDAMS PA RIN CHEN DBANG GI RGYAL PO STE,
,GZHUNG BZANG STONG GI CHU BO 'DU BA'I PHYIR,
,DPAL LDAN LEGS PAR BSHAD PA'I RGYA MTSO'ANG YIN,
These are an instruction
Which is the very king
Among the lords
Of all jewels,
For they fulfil
Each & every one of the
Aspirations of beings.
They combine the rivers
Of a thousand
Beautiful classics;
As such, they are
A glorious ocean
Of fine explanation.
(8)
,BSTAN PA THAMS CAD 'GAL MED RTOGS PA DANG,
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A Song of My Spiritual Life
Je Tsongkapa
,GSUNG RAB MA LUS GDAMS PAR 'CHAR BA DANG,
,RGYAL BA'I DGONGS PA BDE BLAG RNYED [f. 56a] PA DANG,
,NYES SPYOD CHEN PO'I G-YANG SA LAS KYANG BSRUNG,
The steps also allow us
To grasp that each one
Of the teachings
Is completely compatible
With all the others.
They also make it possible
For all the classic teachings
Of the Buddha to strike us
As advice meant for
Each of us, personally.
They permit us to locate,
With perfect ease,
The true intent of the Victors.
And we are also
Protected from
Falling off the high cliff
Of the Great Mistake.
(9)
,DE PHYIR RGYA BOD MKHAS PA'I SKYE BO NI,
,SKAL LDAN DU MAS BSTEN PA'I GDAMS PA MCHOG
,SKYES BU GSUM GYI LAM GYI RIM PA YIS,
,YID RAB MI 'PHROG DPYOD LDAN SU ZHIG YOD,
As such, the steps
Are a supreme form
Of instruction
146
A Song of My Spiritual Life
Je Tsongkapa
Relied upon
By a great many people
Of sufficient goodness—
By great masters—
In both India and Tibet.
Where could we find
A person with intelligence
Whose heart wasn’t
Completely stolen away
By these steps of the path
Designed for persons
Of three types of capacity?
(10)
,GSUNG RAB KUN GYI SNYING PO BSDU BSDU BA,
,TSUL 'DI THUN RE STON DANG NYAN PAS KYANG,
,DAM CHOS 'CHAD DANG THOS PA'I PHAN YON TSOGS,
,RLABS CHEN SDUD PAR NGES PAS DE DON BSAM,
This then is a system
Which embodies the
Deepest heart
Of all the high speech
Of the Enlightened Ones.
When we teach or listen
To the steps
Even just a single time,
We are able thus
To obtain,
With perfect certainty,
And with powerful efficiency,
147
A Song of My Spiritual Life
Je Tsongkapa
All the benefits
Of explaining,
And listening to,
All the holy Dharma.
Contemplate then
This point well.
(11)
,DE NAS 'DI PHYI'I LEGS TSOGS JI SNYED PA'I,
,RTEN 'BREL LEGS PAR 'GRIG PA'I RTZA BA NI,
,LAM STON BSHES GNYEN DAM PA 'BAD PA YIS,
,BSAM DANG SBYOR BAS TSUL BZHIN BSTEN PA RU,
The specific root cause then
For getting off
To a good start
In the entire collection
Of the good things
That could ever happen
In this life,
Or in our future lives,
Is our holy spiritual friend,
The one who shows us
The path.
And then with great efforts
We need to rely
Upon that Lama
In our thoughts
And in our actual actions.
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Je Tsongkapa
(12)
,MTHONG NAS SROG GI PHYIR YANG MI GTONG BAR,
,BKA' BZHIN SGRUB PA'I MCHOD PAS MNYES PAR BYED,
,RNAL 'BYOR NGAS KYANG NYAMS LEN DE LTAR BGYIS,
,THAR 'DOD KHYED KYANG DE BZHIN BSKYANG 'TSAL LO,
Seeing this,
We see that we must
Please them with the offering
Of accomplishing everything
They have commanded us to do,
Without ever giving it up,
Even at the cost of our life.
I, the deep practitioner,
Have accomplished my practice
This way;
And you who hope for freedom
Should do your practice
The same.
(13)
,DAL BA'I RTEN 'DI YID BZHIN NOR LAS LHAG
,'DI 'DRA RNYED PA DA RES TZAM ZHIG YIN,
,RNYED DKA' 'JIG SLA NAM MKHA'I GLOG DANG 'DRA,
,TSUL 'DI BSAMS NAS 'JIG RTEN BYA BA KUN,
This body & mind of leisure
Is more valuable than
A wishing jewel.
Our present life
Is the only one in which
We’ve been able
To find them.
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A Song of My Spiritual Life
Je Tsongkapa
It is hard to find,
And easily destroyed—
Like lightning in the sky.
Devoting some thought
To this, we need to realize
(14)
,SBUN PA 'PHYAR BA BZHIN DU RTOGS GYUR NAS,
,NYIN MTSAN KUN TU SNYING PO LEN PA DGOS,
,RNAL 'BYOR NGAS KYANG NYAMS LEN DE LTAR BGYIS,
,THAR 'DOD KHYED KYANG DE BZHIN BSKYANG 'TSAL LO,
That all our worldly activities
Are like the chaff we remove
From grains of wheat,
And spend every hour
Of the day & night
Working to get
The very essence
Out of it.
I, the deep practitioner,
Have accomplished my practice
This way;
And you who hope for freedom
Should do your practice
The same.
(15)
,SHI NAS NGAN 'GROR MI SKYE'I GDENG MED CING,
,DE YI 'JIGS SKYOB DKON MCHOG GSUM DU NGES,
,DE PHYIR SKYABS 'GRO SHIN TU BRTAN PA DANG,
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A Song of My Spiritual Life
Je Tsongkapa
,DE YI BSLAB BYA NYAMS PA MED PAR BYA,
I have no guarantee that,
Once I do die,
I won’t have to take birth
Into the lower realms.
The only shelter
Which can protect us
From this terror is—
With absolute certainty—
The Three Jewels.
To that end,
We must make sure
That our act of
Taking shelter
Is steadfast.
And then we need
To assure that we
Never digress
In the advices.
(16)
,DE YANG DKAR NAG LAS 'BRAS LEGS BSAMS NAS,
,BLANG DOR TSUL BZHIN SGRUB LA RAG LAS SO,
,RNAL 'BYOR NGAS KYANG NYAMS LEN DE LTAR BGYIS,
,THAR 'DOD KHYED KYANG DE BZHIN BSKYANG 'TSAL LO,
And now we have to
Consider, carefully,
White & black karma,
And its consequences.
We have to rely
On a practice that
151
A Song of My Spiritual Life
Je Tsongkapa
Relates in a correct way
To what we take up
And what we give up.
I, the deep practitioner,
Have accomplished my practice
This way;
And you who hope for freedom
Should do your practice
The same.
(17)
,LAM MCHOG SGRUB LA MTSAN NYID TSANG BA'I RTEN,
,MA RNYED BAR DU SA PHYOD {%CHOD} MI 'ONG [f. 56b] BAS,
,DE YI MA TSANG MED PA'I RGYU LA BSLAB,
,SGO GSUM SDIG LTUNG DRI MAS SPAGS [*SBAGS] PA 'DI,
If we hope to achieve
That supreme path,
Then we need to find
A body & mind
Which possesses the
Requisite qualities,
All complete.
Until we do,
We won’t be able to take
Great bounds forward.
And so we need
To train ourselves
In the necessary causes,
In no way incomplete.
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A Song of My Spiritual Life
Je Tsongkapa
The fact is that
We have been dirtied
By the stain
Of negative actions
And downfalls
Committed through
The three doors of
Our actions, words, and thoughts.
(18)
,LHAG PAR LAS SGRIB SBYONG BA GNAD CHE BAS,
,RGYUN DU STOBS BZHI TSANG BAR BSTEN PA GCES,
,RNAL 'BYOR NGAS KYANG NYAMS LEN DE LTAR BGYIS,
,THAR 'DOD KHYED KYANG DE BZHIN BSKYANG 'TSAL LO,
The most crucial
Priority we have
Is to clean ourselves
Of the obstacles
We’ve created by
Our own karma.
As such,
We should learn to cherish
This method of
Depending constantly
Upon the practice
Where we employ
All four powers complete.
I, the deep practitioner,
Have accomplished my practice
This way;
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A Song of My Spiritual Life
Je Tsongkapa
And you who hope for freedom
Should do your practice
The same.
(19)
,SDUG BDEN NYES DMIGS BSAM LA MA 'BAD NA,
,THAR PA DON GNYER JI BZHIN MI SKYE ZHING,
,KUN 'BYUNG 'KHOR BA'I 'JUG RIM MA BSAMS NA,
,'KHOR BA'I RTZA BA GCOD TSUL MI SHES PAS,
If we don’t make
Sincere efforts
In contemplating
The problems of
The truth of suffering,
Then we won’t be able
To give birth
To a truly authentic form
Of the wish for freedom.
And suppose
We are unable
To contemplate, properly,
The various stages
In which the circle
Starts to turn:
The source
Of suffering.
We will never
Understand how to sever
154
A Song of My Spiritual Life
Je Tsongkapa
The very root of the cycle of pain.
(20)
,SRID LAS NGES 'BYUNG SKYO SHAS BRTAN {%BSTEN} PA DANG,
,'KHOR BAR GANG GIS BCINGS PA SHES PA GCES,
,RNAL 'BYOR NGAS KYANG NYAMS LEN DE LTAR BGYIS,
,THAR 'DOD KHYED KYANG DE BZHIN BSKYANG 'TSAL LO,
We need to find
Within ourselves
Disgust and exhaustion
With this situation:
A strong desire
To escape from
This life of pain.
We need to treasure
The knowledge
Of what it is
That keeps us chained
To this cycle of pain.
I, the deep practitioner,
Have accomplished my practice
This way;
And you who hope for freedom
Should do your practice
The same.
(21)
,SEMS BSKYED THEG MCHOG LAM GYI GZHUNG SHING STE,
,RLABS CHEN SPYOD PA RNAMS KYI GZHI DANG RTEN,
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A Song of My Spiritual Life
Je Tsongkapa
,TSOGS GNYIS KUN LA GSER 'GYUR RTZI LTA BU,
,RAB 'BYAMS DGE TSOGS SDUD PA'I BSOD NAMS GTER,
The Wish for enlightenment
Is the main beam
That holds up the entire path
Of the supreme vehicle.
It is the foundation,
And the basis,
For vastly effective
Activities.
For everything about
The two collections
Of merit & wisdom,
The Wish is like
That alchemical elixir
Which turns things
Into gold.
It is a mine of merit
Which incorporates
Collections of
A myriad number
Of good deeds.
(22)
,DE LTAR SHES NAS RGYAL SRAS DPA' BO RNAMS,
,RIN CHEN SEMS MCHOG THUGS DAM MTHIL DU 'DZIN,
,RNAL 'BYOR NGAS KYANG NYAMS LEN DE LTAR BGYIS,
,THAR 'DOD KHYED KYANG DE BZHIN BSKYANG 'TSAL LO,
Once they have
Learned thus,
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The children of the Victors—
The warriors—
Make this supreme
State of mind,
This jewel,
The spiritual centerpiece
Of their practice.
I, the deep practitioner,
Have accomplished my practice
This way;
And you who hope for freedom
Should do your practice
The same.
(23)
,SBYIN PA 'GRO BA'I RE SKONG YID BZHIN NOR,
,SER SNA'I MDUD PA GCOD PA'I MTSON CHA MCHOG
,MA ZHUM SNYING STOBS BSKYED PA'I RGYAL SRAS SPYOD,
,SNYAN PA'I GRAGS PA PHYOGS BCUR SGROG PA'I GZHI,
Giving is a wishing jewel
Which fulfils the hopes
Of living beings;
It is a supreme blade
For cutting
The knot of stinginess.
It is an activity
For children of the Victors
Which inspires within us
A kind of courage,
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Where we are never
Hesitant;
And it serves as a basis
For the praises
Of our fame
To be proclaimed
In all the ten directions.
(24)
,DE LTAR SHES NAS LUS DANG LONGS SPYOD DGE
,YONGS SU GTONG BA'I LAM BZANG MKHAS PAS BSTEN,
,RNAL 'BYOR NGAS KYANG NYAMS LEN DE LTAR BGYIS,
,THAR 'DOD KHYED KYANG DE BZHIN BSKYANG 'TSAL LO,
Once they understand
How all this works,
Wise ones betake themselves
To this noble path,
Where they feel free
To give away their body,
The things that they possess,
And their goodness.
I, the deep practitioner,
Have accomplished my practice
This way;
And you who hope for freedom
Should do your practice
The same.
(25)
,TSUL KHRIMS NYES SPYOD DRI MA 'KHRUD PA'I CHU,
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,NYON MONGS TSA GDUNG SEL BA'I ZLA BA'I 'OD,
,SKYE DGU'I DBUS NA LHUN PO LTA BUR BRJID,
,STOBS KYIS BSDIGS PA MED PAR 'GRO KUN 'DUD,
The practice of leading
An ethical life
Is pure water
Which washes away
The stains of all
Bad behavior.
It is moonlight
That clears away
The torment of the heat
Of negative emotions.
It stands with majesty
Among the crowds
Of humankind,
Like the central mountain.
Due to its power,
All beings bow down,
And never think
To threaten us.
(26)
,DE LTAR SHES NAS YANG DAG BLANGS PA'I KHRIMS,
,DAM PA RNAMS KYIS MIG BZHIN BSRUNG BAR MDZAD,
,RNAL 'BYOR NGAS KYANG NYAMS LEN DE LTAR BGYIS,
,THAR 'DOD KHYED KYANG DE BZHIN BSKYANG 'TSAL LO,
Once we understand all this,
We need to act
As the holy ones did,
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Protecting the practice
Of a truly pure,
Ethical life
In the same way
That we instinctively
Shield our eyes.
I, the deep practitioner,
Have accomplished my practice
This way;
And you who hope for freedom
Should do your practice
The same.
(27)
,BZOD PA STOBS LDAN RNAMS LA RGYAN GYI MCHOG
,[f. 57a] NYON MONGS GDUNG BA'I DKA' THUB KUN GYI PHUL,
,ZHE SDANG LAG 'GRO'I DGRA LA NAM MKHA' LDING,
,TSIG RTZUB MTSON LA SRA BA'I GO CHA YIN,
Patience is the highest jewel
For those of true strength;
It is the very acme,
Or highest asceticism
Of all, for those
Tormented by
Negative emotions.
It is a skyglider
Against the enemy
Of the palm walker
Of anger.
And it is
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Impenetrable armor
Against the
Spears & arrows
Of harsh words.
(28)
,DE LTAR SHES NAS BZOD MCHOG GO CHA LA,
,RNAM PA SNA TSOGS TSUL GYIS GOMS PAR MDZAD,
,RNAL 'BYOR NGAS KYANG NYAMS LEN DE LTAR BGYIS,
,THAR 'DOD KHYED KYANG DE BZHIN BSKYANG 'TSAL LO,
Once they realized this,
They undertook to
Accustom their hearts—
In a great variety
Of different ways—
To donning
Their own armor:
A supreme form
Of patience.
I, the deep practitioner,
Have accomplished my practice
This way;
And you who hope for freedom
Should do your practice
The same.
(29)
,MI LDOG {%BZLOG} BRTAN PA'I BRTZON 'GRUS GO BGOS NA,
,LUNG RTOGS YON TAN YAR NGO'I ZLA BZHIN 'PHEL,
,SPYOD LAM THAMS CAD DON DANG LDAN PAR 'GYUR,
,GANG BRTZAMS LAS KYI MTHA' RNAMS YID BZHIN 'GRUB,
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Suppose we are able
To don the strong armor
Of steadfast, joyful effort,
Never turning back.
Our fine qualities—
In both scriptural study
And inner realizations—
Will multiply,
Like a waxing moon.
Any project we undertake
Will end up having
A meaningful result;
And any undertaking
We ever initiate
Will come to its
Successful conclusion,
Just as we intended.
(30)
,DE LTAR SHES NAS LE LO KUN SEL BA'I,
,RLABS CHEN BRTZON 'GRUS RGYAL SRAS RNAMS KYIS BRTZAMS,
,RNAL 'BYOR NGAS KYANG NYAMS LEN DE LTAR BGYIS,
,THAR 'DOD KHYED KYANG DE BZHIN BSKYANG 'TSAL LO,
Children of the Victors
Understood perfectly
These points,
And so they were
Able to undertake
Joyful effort which was
Hugely effective,
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To clear away
Every trace
Of laziness.
I, the deep practitioner,
Have accomplished my practice
This way;
And you who hope for freedom
Should do your practice
The same.
(31)
,BSAM GTAN SEMS LA DBANG BSGYUR RGYAL PO STE,
,BZHAG NA G-YO MED RI YI DBANG PO BZHIN,
,BTANG NA DGE BA'I DMIGS PA KUN LA 'JUG
,LUS SEMS LAS SU RUNG BA'I BDE CHEN 'DREN,
Meditation is a king
Who enjoys total authority
Over the realm
Of their own mind.
When you place it
Upon an object,
It stays there
Completely immobile,
Like the king
Of all mountains.
And any time
You release this,
It moves off to
Every different kind
Of virtuous focus.
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It always elicits
The great bliss
Where both body & mind
Are extremely flexible.
(32)
,DE LTAR SHES NAS RNAL 'BYOR DBANG PO RNAMS,
,RNAM G-YENG DGRA 'JOMS TING 'DZIN RGYUN DU BSTEN,
,RNAL 'BYOR NGAS KYANG NYAMS LEN DE LTAR BGYIS,
,THAR 'DOD KHYED KYANG DE BZHIN BSKYANG 'TSAL LO,
Armed with this understanding,
Lords among deep practitioners
Undertook the constant practice
Of focused meditation,
Where they destroyed
The enemy of distraction.
I, the deep practitioner,
Have accomplished my practice
This way;
And you who hope for freedom
Should do your practice
The same.
(33)
,SHES RAB ZAB MO'I DE NYID LTA BA'I MIG
,SRID PA'I RTZA BA DRUNGS NAS 'BYIN PA'I LAM,
,GSUNG RAB KUN LAS BSNGAGS PA'I YON TAN GTER,
,GTI MUG MUN SEL SGRON ME'I MCHOG TU GRAGS,
Wisdom is like
A pair of eyes
That allow us to view
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Profound suchness.
It is a path
That enables us
To rip out the very root
Of this kind of life.
It is a great goldmine
Of all the fine
Personal qualities
So highly praised
In all of that highest
Of the spoken word.
It is renowned
As the supreme lamp,
Lighting up the darkness
Of our blind ignorance.
(34)
,DE LTAR SHES NAS THAR 'DOD MKHAS PA YIS,
,LAM DE 'BAD PA DU MAS BSKYED PAR MDZAD,
,RNAL 'BYOR NGAS KYANG NYAMS LEN DE LTAR BGYIS,
,THAR 'DOD KHYED KYANG DE BZHIN BSKYANG 'TSAL LO,
Once they understand all this,
Wise ones who seek for freedom
Make a great many efforts
In this path, undertaking
To produce it.
I, the deep practitioner,
Have accomplished my practice
This way;
And you who hope for freedom
Should do your practice
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The same.
(35)
,RTZE GCIG BSAM GTAN TZAM LA 'KHOR BA YI,
,RTZA BA GCOD PA'I NUS PA MA MTHONG ZHING,
,ZHI GNAS LAM DANG BRAL BA'I SHES RAB KYIS,
,JI TZAM DPYAD KYANG NYON MONGS MI LDOG PAS,
We can’t see that
Single-pointed meditation
Would possess, by itself,
Sufficient power
To sever the root
Of the cycle of pain.
We can use wisdom
Divorced from the path
Of quietude to perform as much
Examination as we want,
But still we will find ourselves
Unable to put a stop
To our negative emotions.
(36)
,YIN LUGS PHU THAG CHOD PA'I SHES RAB DE,
,G-YO MED ZHI GNAS RTA LA BSKYON NAS NI,
,MTHA' [f. 57b] BRAL DBU MA'I RIGS PA'I MTSON RNON GYIS,
,MTHAR 'DZIN DMIGS GTOD THAMS CAD 'JIG BYED PA'I,
They took a form of wisdom
Which was able to delve
Down to how things
Really are,
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And mounted it upon
The steed of quietude,
Which remains unmoved.
So they took up the razor sword
Of the reasoning of
The middle way,
Free of extremes—
Which allowed them to destroy
All of them, for their habit
Of holding to things
In an extreme way.
(37)
,TSUL BZHIN DPYOD PA'I YANGS PA'I SHES RAB KYIS,
,DE NYID RTOGS PA'I BLO GROS RGYAS PAR MDZAD,
,RNAL 'BYOR NGAS KYANG NYAMS LEN DE LTAR BGYIS,
,THAR 'DOD KHYED KYANG DE BZHIN BSKYANG 'TSAL LO,
They found a vast form of wisdom
That performed its analysis
With total accuracy,
And were able to expand
That high intelligence which
Allowed them to realize suchness.
I, the deep practitioner,
Have accomplished my practice
This way;
And you who hope for freedom
Should do your practice
The same.
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(38)
,RTZE GCIG GOMS PAS TING 'DZIN 'GRUB PA NI,
,SMOS PAR CI 'TSAL TSUL BZHIN DPYOD PA YI,
,SO SOR RTOG PA YIS KYANG YIN LUGS LA,
,G-YO MED SHIN TU BRTAN PAR GNAS PA YI,
What need to mention
Accustoming ourselves
To remaining single-pointed,
And reaching
One-point concentration?
We then move into
Specific individual understandings,
Through accurate analysis.
Through this, we see
That we can give birth
To a fixed concentration
That can remain,
Very solidly
And without shifting,
On the way things
Really are.
(39)
,TING 'DZIN BSKYED PAR MTHONG NAS ZHE {%ZHI} LHAG GNYIS,
,ZUNG 'BREL SGRUB LA BRTZON RNAMS YA MTSAN NO,
,RNAL 'BYOR NGAS KYANG NYAMS LEN DE LTAR BGYIS,
,THAR 'DOD KHYED KYANG DE BZHIN BSKYANG 'TSAL LO,
Those who make intense efforts
Towards achieving the two
Of quietude & special insight
In combination
Are truly wondrous.
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I, the deep practitioner,
Have accomplished my practice
This way;
And you who hope for freedom
Should do your practice
The same.
(40)
,MNYAM GZHAG NAM MKHA' LTA BU'I STONG NYID DANG,
,RJES THOB SGYU MA LTA BU'I STONG PA GNYIS,
,BSGOMS NAS THABS SHES ZUNG DU 'BREL BA YIS,
,RGYAL SRAS SPYOD PA'I PHA ROL 'GRO BAR BSNGAGS,
We continue to meditate
Upon these two:
Emptiness which is like
Empty space,
In a balanced meditation;
And then emptiness
In this aftermath,
Where things are
Like an illusion.
This is highly praised
As a journey to the far side
Of the activities
Of the children
Of the Victors;
Through a combination
Of the two
Of method & wisdom.
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(41)
,DE LTAR RTOGS NAS PHYOGS RE'I LAM GYIS NI,
,TSIM PA MED PA SKAL BZANG RNAMS KYI LUGS,
,RNAL 'BYOR NGAS KYANG NYAMS LEN DE LTAR BGYIS,
,THAR 'DOD KHYED KYANG DE BZHIN BSKYANG 'TSAL LO,
Having come to this realization,
It is the way of those
Who have within them
Rich power of good deeds
To never be satisfied
With a path consisting of
Only either one of the pair.
I, the deep practitioner,
Have accomplished my practice
This way;
And you who hope for freedom
Should do your practice
The same.
(42)
,DE LTAR RGYU DANG 'BRAS BU'I THEG CHEN GYI,
,LAM MCHOG GNYIS KAR DGOS PA'I THUN MONG LAM,
,JI BZHIN BSKYED NAS MKHAS PA'I DED DPON GYI,
,MGON LA BRTEN NAS RGYUD SDE'I RGYA MTSO CHER,
That kind is a pathway
That is shared:
One which is necessary
For both of these
Supreme paths
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Within the greater way:
That of the causes,
And also of the results.
We give birth to it
In exactly the right way;
And with that,
We must take ourselves
To someone who becomes
Our savior:
A ship captain
Who is a master.
We set off with them
Across the vast sea
Of the secret teachings.
(43)
,ZHUGS NAS YONGS RDZOGS MAN NGAG BSTEN PA DES,
,DAL 'BYOR THOB PA DON DANG LDAN PAR BYAS,
,RNAL 'BYOR NGAS KYANG NYAMS LEN DE LTAR BGYIS,
,THAR 'DOD KHYOD KYANG DE BZHIN BSKYANG 'TSAL LO,
We become
One of those people
Who is able to
Surrender themselves
To these private advices,
Which contain
The absolute entirety.
With this,
We have truly
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Given some meaning
To the fact that
We came into this life
With all the different
Leisures & fortunes.
I, the deep practitioner,
Have accomplished my practice
This way;
And you who hope for freedom
Should do your practice
The same.
(44)
,RANG GI YID LA GOMS PAR BYA PHYIR DANG,
,SKAL BZANG GZHAN LA'ANG PHAN PAR BYA BA'I PHYIR,
,RGYAL BA DGYES PA'I YONGS SU RDZOGS PA'I LAM,
,GO SLA'I NGAG GIS BSHAD PA'I DGE BA DES,
In order to accustom
My mind to it,
And also to provide
My help to others
Who truly possess
Enough good karma,
Within them,
I have presented
This explanation
Of the complete entirety
Of the path which has pleased
The Victors themselves,
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In wording
Quite easy to comprehend.
(45)
,'GRO BA KUN KYANG RNAM DAG LAM BZANG DANG,
,'BRAL MED GYUR CIG CES NA {%NI} SMON LAM 'DEBS,
,RNAL 'BYOR NGAS KYANG [f. 58a] SMON LAM DE LTAR BTAB,
,THAR 'DOD KHYED KYANG DE BZHIN 'DEBS 'TSAL LO,
And I make a solemn prayer that,
By this good karma
Which I have collected,
Each & every
Living being there is
May never be separated
From this pure
And beautiful path.
I, the deep practitioner,
Have made my prayers this way;
And you who hope for freedom
Should make your prayers the same.
,ZHES BYANG CHUB LAM GYI RIM PA'I NYAMS LEN GYI RNAM GZHAG MDOR
BSDUS TE BRJED BYANG DU BYAS PA 'DI NI, MANG DU THOS PA'I DGE SLONG
SPONG BA PA BLO BZANG GRAGS PA'I DPAL GYIS, ,'BROG RI BO CHE DGE LDAN
RNAM PAR RGYAL BA'I GLING DU SBYAR BA'O,, ,,
This then is a brief presentation on how to put into practice the various steps
of the path to enlightenment, written out to help me remember all the
points. It has been composed by a very learned monk who has given up
the world: by the glorious [Je Tsongkapa,] Lobsang Drakpa. The work was
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completed at the monastery known as Ganden, land of goodness, isle of the
final victory, nestled below Shepherd’s Peak.
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An outline of the text
I. SNGON 'GRO MCHOD BRJOD SOGS, [f. 1b]
Preliminary steps such as the offering of praise and so forth
A. MCHOD PAR BRJOD PA, [f. 1b]
The offering of praise
1. [‘JAM DPAL DBYANGS LA PHYAG ‘TSAL BA,]
[f. 1b, prostration to Gentle Voice]
Prostration to Gentle Voice
2. [MCHOD BRJOD DNGOS,] [f. 1b]
The actual offering of praise
a. THUB DBANG LA PHYAG ‘TSAL BA, [f. 1b, v. 1]
Bowing to the Lord of the Able Ones
b. [RJE BTZUN BYAMS PA DANG ‘JAM DPAL LA
PHYAG ‘TSAL BA,] [f. 2a, v. 2]
Bowing down to Maitreya and Manjushri
c. [SHING RTA’I SROL ‘BYED GNYIS LA
PHYAG ‘TSAL BA,] [f. 2b, v. 3]
Bowing down to the two innovators
d. [MAR ME MDZAD LA PHYAG ‘TSAL BA,]
[f. 2b, v. 4]
Bowing down to Lord Atisha
e. [BSHES GNYEN RNAMS LA PHYAG ‘TSAL BA,]
[f. 2b, v. 5]
Bowing to all spiritual friends
B. BSHAD BYA NGOS BZUNG BA, [f. 3a]
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An identification of what it is we will be explaining
1. BRGYUD PA'I KHYAD PAR, [f. 3a, v. 6]
A feature of the lineage
2. KHYAD CHOS, [f. 3a]
Specific other features
a. DPE DON GYI KHYAD PAR, [f. 3a, v. 7]
Specific metaphors and their intent
b. KHYAD CHOS DNGOS, [f. 3b, v. 8]
The actual features
3. DGOS PA, [f. 4a]
The purpose
a. CHE BA DE LDAN GYI CHOS 'DI NYAMS SU LEN RIGS PA,
[f. 4a, v. 9]
Showing how appropriate it is then to put into practice
this teaching, with its different types of greatness
b. NYAMS SU BLANGS PA'I PHAN YON, [f. 4a, v. 10]
The benefits we receive from putting things into actual
practice this way
II. DNGOS GZHI GZHUNG DON, [f. 4a]
The meaning of the actual text of the work
A. THUN MONG BA’I LAM LA BSLAB TSUL, [f. 4a]
An explanation of how we practice the path of the shared steps
1. SNGON 'GRO, [f. 4a, vv. 11-12]
The preliminaries
2. DNGOS GZHI, [f. 4b]
The actual instruction
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a. DAL 'BYOR LA SNYING PO LEN PAR BSKUL BA,
[f. 4b, v. 13a]
Strong advice that we try to get the very essence out of
the leisure & fortune that we have
b. SNYING PO JI LTAR LEN TSUL, [f. 5a]
Just how we derive this essence
i. LAM GYI DBANG DU BYAS PA'I GSUNG RAB
RNAMS 'DU TSUL, [f. 5a]
How we group the high teachings with regard to the path
ii. NYAMS SU LEN TSUL DNGOS, [f. 5b]
The actual way in which we go about deriving
the essence mentioned
a2) SKYES BU CHUNG NGU DANG THUN MONG
BA'I LAM, [f. 5b]
The path which is shared with those of lesser capacity
a3) PHYI MA DON GNYER GYI BLO
BSKYED PA, [f. 5b]
Giving birth to the state of mind where
we are aspiring to goals that will
come after we die
a4) 'CHI BA MI RTAG PA BSAM PA,
[f. 5b, vv. 13b-14]
The contemplation on our
impermanence, in the form of
our death
b4) NGAN 'GRO'I SDUG BSNGAL
BSAM PA, [f. 5b, v. 15a]
The contemplation upon the
sufferings of the lower realms
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b3) PHYI MA'I BDE THABS BSTEN PA,
[f. 5b]
How to engage in methods that will
bring us happiness after this death
a4) SKYABS 'GRO BSLAB BYA
DANG BCAS PA, [f. 5b,
v. 15b]
An explanation of how to go for shelter,
along with the traditional advices
for this practice
b4) DE LA LAS GNYIS KYI BLANG
DOR LA 'JUG DGOS PA,
[f. 6a, v. 16]
An explanation of how, in this regard,
we will need to learn to take up
and give up, respectively, the
two kinds of karma
c4) RNAM MKHYEN SGRUB PA'I
RTEN BSHAD PA, [f. 6a]
A presentation on the foundation that
we need to lay, in order to
achieve the state of omniscience
a5) BSHAD PA DNGOS, [f. 6a,
v. 17a]
The actual presentation
b5) STOBS BZHI BSTEN TSUL,
[f. 6b, vv. 17b-18]
A description of how we use
the four powers
b2) SKYES BU 'BRING DANG THUN MONG
BA'I LAM, [f. 6b]
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The path which is shared with those of medium
capacity
a3) SDUG KUN GNYIS KYI NYES DMIGS
PA BSAM DGOS PA'I RGYU MTSAN,
[f. 6b, v. 20a]
An explanation of the reasons why we should
contemplate the problems of the two
truths of suffering and its source
b3) BSAM TSUL DNGOS, [f. 7a, v. 20b]
The actual method for engaging in
this contemplation
c2) SKYES BU CHEN PO'I LAM DNGOS, [f. 7b]
The actual path for people of greater capacity
a3) SPYOD PA'I RTEN SEMS BSKYED,
[f. 7b]
The Wish for enlightenment which is the basis
for the activities of a bodhisattva
a4) SEMS BSKYED KYI KHYAD CHOS
SAM PHAN YON, [f. 7b, v. 21]
A list of the features, or benefits, of
the Wish
b4) SEMS BSKYED BSKYED TSUL,
[f. 7b, v. 22]
The method for developing the Wish
b3) SPYOD PA LA BSLAB TSUL, [f. 7b]
Instructions for training ourselves in
these activities
a4) SBYIN PA, [f. 7b]
Giving
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a5) KHYAD CHOS SAM
PHAN YON, [f. 7b,
v. 23]
Features, or benefits
b5) GTONG TSUL, [f. 8a,
v. 24]
The method we follow
to perform giving
b4) TSUL KHRIMS, [f. 8a]
The ethical life
a5) KHYAD CHOS SAM
PHAN YON, [f. 8a,
v. 25]
Features, or benefits
b5) SRUNG TSUL, [f. 8a,
v. 26]
The method we follow
to honor the
ethical life
c4) BZOD PA, [f. 8a]
Patience
a5) KHYAD CHOS SAM
PHAN YON, [f. 8a,
v. 27]
Features, or benefits
b5) BSGOM TSUL, [f. 8b,
v. 28]
The method we follow
to keep our patience
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d4) BRTZON 'GRUS, [f. 8b]
Joyful effort
a5) KHYAD CHOS SAM
PHAN YON, [f. 8b,
v. 29]
Features, or benefits
b5) RTZOM TSUL, [f. 8b,
v. 30]
The method we follow
to undertake joyful
effort
e4) BSAM GTAN, [f. 8b]
Meditation
a5) KHYAD CHOS SAM
PHAN YON, [f. 8b,
v. 31]
Features, or benefits
b5) BSGOM TSUL, [f. 8b,
v. 32]
The method we follow
to practice meditation
f4) SHES RAB [f. 9a]
Wisdom
a5) SHES RAB BSGOM TSUL,
[f. 9a]
How to meditate upon wisdom
a6) KHYAD CHOS SAM
PHAN YON, [f. 9a,
v. 33]
Features, or benefits
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b6) BSGOM TSUL, [f. 9a,
v. 34]
The method we follow
to perform the
meditation on
wisdom
b5) ZHI LHAG ZUNG DU 'BREL
TSUL, [f. 9a]
How to combine quietude &
special insight into a
single unit
a6) ZHI LHAG
ZUNG ’BREL
BSGOM PA'I
DGOS PA, [f. 9a,
vv. 35, 36, 37]
An explanation of why we
need to meditate
upon quietude &
special insight
combined into
a single unit
b6) BSGOM TSUL DNGOS
[f. 9b, vv. 38, 39]
The actual instructions for
this particular type
of meditation
c5) MNYAM RJES GNYIS KA
SKYONG TSUL YAN LAG
DANG BCAS PA, [f. 9b,
vv. 40, 41]
How to conduct both periods of
a session—both balanced
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Je Tsongkapa
meditation and the
aftermath period, along
with some ancillary points
B. THUN MONG MA YIN PA'I LAM LA BSLAB TSUL, [f. 10a, vv. 42, 43]
An explanation of how we practice the path of the unique steps
III. MJUG GI BSHAD PA'I KHYAD PAR, [f. 10a, vv. 44, 45, colophon]
Details of closing section of the composition.
183
A Song of My Spiritual Life
Je Tsongkapa
Bibliography of works
originally written in Sanskrit
Note that an asterisk (*) indicates that we have reconstructed a name or term.
S1
Nāgārjuna (Tib: Klu-sgrub), c. 200AD. The String of Precious Jewels, Words Offered to the
King (Rāja Parikathā Ratna Mālī) (Tib: rGyal-po la gtam-bya-ba Rin-po-che'i phreng-ba, Tibetan
translation at ACIP TD04158, ff. 107a-126a of Vol. 93 [Ge] in the Epistles Section [Lekha,
sPring-yig] of the bsTan-‘gyur [sDe-dge edition]).
S2
Śākyamuni Buddha (Tib: Sh’akya thub-pa), 500BC. The Perfection of Wisdom in 25,000 Lines
(Pañca Viṃśati Sāhasrikā Prajñā Pāramitā) (Tib: Shes-rab kyi pha-rol tu phyin-pa stong-phrag
nyi-shu lnga-pa, Tibetan translation at ACIP KL00009, in three parts: ff. 1b–558a of Vol. 1
[Ka]; ff. 1b–548a of Vol. 2 [Kha]; and ff. 1b–537a of Vol. 3 [Ga] in the Perfection of Wisdom
in 25,000 Lines Section [Pañca Viṃśati Sāhasrikā, Nyi-khri] of the bKa’-’gyur [lHa-sa
edition]).
S3
Maitreya (Tib: Byams-pa), as dictated to Asaṅga (Tib: Thogs-med), c. 350AD. The Jewel of
Realizations, a Book of Advices upon the Perfection of Wisdom (Abhisamayālaṅkāra Nāma
Prajñāpāramitopadeśa Śāstra) (Tib: Shes-rab kyi pha-rol tu phyin-pa’i man-ngag gi bstan-bcos
mNgon-par rtogs-pa’i rgyan, Tibetan translation at ACIP TD03786, ff. 1b-13a of Vol. 1 [Ka]
in the Perfection of Wisdom Section [Prajñā Pāramitā, Shes-phyin] of the bsTan-‘gyur [sDe-
dge edition]).
S4
Candrakīrti (Tib: Zla-ba grags-pa), c. 650AD. Seventy Verses on Going for Shelter to the Three
(Triśaraṇa Gamana Saptati) (Tib: gSum la skyabs su ‘gro-ba bdun-cu-pa, Tibetan translation at
ACIP TD03971, ff. 251a-253b of Vol. 17 [Gi] in the Middle-Way Section [Madhyāmaka, dBu-
ma] of the bsTan-‘gyur [sDe-dge edition]).
S5
184
A Song of My Spiritual Life
Je Tsongkapa
Ratnākaraśanta* (Tib: Rin-chen ‘byung-gnas zhi-ba), @. The Jewel of the Shining Gem, a
Commentary to [Arya Nagarjuna’s] Compendium of the Sutras (Sūtra Samucchayālaṃkāra
Bhāṣya Ratnāloka) (Tib: mDo kun las btus-pa'i bshad-pa Rin-po-che snang-ba'i rgyan, Tibetan
translation at ACIP TD03935, ff. 215a-334a of Vol. 15 [Ki] in the Middle-Way Section
[Madhyāmaka, dBu-ma] of the bsTan-‘gyur [sDe-dge edition]).
185
A Song of My Spiritual Life
Je Tsongkapa
Bibliography of works
originally written in Tibetan
B1
rJe Tzong-kha-pa Blo-bzang grags-pa, 1357–1419. A Brief Presentation of the Practice of the
Steps of the Path to Buddhahood, composed in the Form of Notes (Byang-chub lam gyi rim-pa'i
nyams-len gyi rnam-gzhag mdor-bsdus te brjed-byang du byas-pa, ACIP S05275-59), ff. 55b-
58a. Also known as Lam-rim bsdus-don (A Abbreviated Presentation of the Steps to the Path)
or, alternately, rJe Rin-po-che’i nyams-mgur (Je Tsongkapa’s “Song of My Spiritual Life”).
Note that historically the catalog number for the text has also sometimes been given in
the ACIP database as S05275-57. This is due to numbering differences for Je Tsongkapa’s
“miscellaneous” works, all listed under S05275.
B2
(Co-ne bla-ma) Grags-pa bshad-sgrub, 1675–1748. A Brief Clarification of Heart: A Word-
by-Word Commentary to “An Abbreviated Presentation of the Steps to the Path” (Lam-rim bsdus-
don gyi tsig-'grel snying-po mdor-bsdus gsal-ba, ACIP S00184), ff. 1a-11a.
B3
Various authors, modern. The Great Dictionary of the Tibetan and Chinese Languages (Bod-
rgya tsig-mdzod chen-mo) (Beijing: Mi-rigs dpe-skrun khang, 1985, ACIP R00002), 3 vols.
B4
rJe Tzong-kha-pa (Blo-bzang grags-pa), 1357–1419. The Great Book on the Steps of the Path,
Composed by the Great One, the Incomparable Tsongkapa (mNyam-med Tzong-kha-pa chen-pos
mdzad-pa’i Byang-chub lam-rim che-ba, ACIP S05392L), ff. 1a–523a.
B5
sNa-tsogs (various authors). A Compendium of Liturgical Texts Utilized at the Various Major
Monasteries, along with Liturgical Works which are Unique to Sera Mey Monastery and Needed
for Use by Its Members (Chos-sde chen-po rnams su gsungs-pa'i chos-spyod kyi rim-pa dang Ser-
smad thos-bsam nor-gling grva-tsang gi thun-mong-ma-yin-pa'i nye-mkho chos-spyod bcas,
ACIP S00207), ff. 1a–228a.
186
A Song of My Spiritual Life
Je Tsongkapa
B6
Pha-bong kha-pa bDe-chen snying-po, 1878–1941, oral teachings edited by sKyabs-rje
Khri-byang rin-po-che (Blo-bzang ye-shes bstan-’dzin rgya-mtso), 1901–1981. A Gift of
Liberation, Thrust into the Palm of Your Hand; the Heart of the Nectar of Holy Advices; the Very
Essence of All the Highest of Spoken Words, Representing Profound, Complete, and Unerring
Instruction Taken Down as Notes during a Teaching, of the Kind Based on Personal Experience,
on the Steps of the Path to Enlightenment, the Heart-Essence of the Incomparable King of the
Dharma (rNam-grol lag bcangs su gtod-pa’i man-ngag zab-mo tsang la ma-nor-ba mtsungs-med
chos kyi rgyal-po’i thugs-bcud byang-chub lam gyi rim-pa’i nyams-khrid kyi zin-bris gsung-rab
kun gyi bcud-bsdus gdams-ngag bdud-rtzi’i snying-po Lam-rim rnam-grol lag-bcangs, ACIP
S00004), ff. 1a–392a.
B7
(Paṇ-chen sku-phreng dang-po) Blo-bzang chos kyi rgyal-mtsan, 1565–1662. The Path of
Bliss, for Travelling to the State of Knowing All Things: Instructions, in the “Dissection” Format,
on the Steps of the Path to Enlightenment (Byang-chub lam gyi rim-pa'i dmar-khrid Thams-cad
mkhyen-par bgrod-pa'i bde-lam, ACIP S05944), ff. 1a-33a.
B8
‘Jam-dbyangs bzhad-pa’i rdo-rje Ngag-dbang brtzon-‘grus, 1648–1721. The Lineage Words
of the Lama: A Practical Way of Carrying Out the Brief Essence of “The Word of Gentle Voice,”
a Dissection Presentation on the Steps of the Path to Enlightenment (Byang-chub lam gyi rim-
pa'i dmar-khrid 'Jam-dpal zhal-lung gi snying-po bsdus-pa'i nyams-len 'khyer-bde Bla-ma'i
gsung-rgyun, ACIP S19061), ff. 1a-51a.
B9
(mKhas-grub) sByin-pa dar-rgyas, b. 1558. The Jewel Necklace for Intelligent Young Minds:
An Overview of the Subject of the Turning of the Wheel of the Dharma Written by the Wise &
Accomplished Jinpa Dargye (mKhas-grub sByin-pa dar-rgyas kyis mdzad-pa'i chos-'khor gyi
spyi-don Blo-gsal gzhon-nu'i mgrin-rgyan, ACIP S00208), ff. 1a-27b.
B10
(mKhas-grub) bsTan-pa dar-rgyas, 1493–1568. An Illumination of the “Jewel of the Essence
of Good Explanation”—an Overview of the Root Text and Commentary to the Classical
Commentary Known as “The Jewel of Realizations” (bsTan-bcos mNgon-par rtogs-pa’i rgyan
rtza-’grel gyi spyi-don rNam-bshad snying-po rgyan gyi snang-ba phar-phyin spyi-don, ACIP
S00009), in 6 volumes: Vol. 1 (commentary to the first chapter), ACIP SL00009N1, ff. 1a–
141a; Vol. 2 (second chapter), ACIP S00009M2, ff. 1a–37a; Vol. 3 (third chapter), ACIP
187
A Song of My Spiritual Life
Je Tsongkapa
S00009M3, ff. 1a–15a; Vol. 4 (fourth chapter), ACIP S00009M4, ff. 1a–65a; Vol. 5 (fifth
through seventh chapters), ACIP S00009M5, ff. 1a–21a; and Vol. 6 (eighth chapter), ACIP
S00009M6, ff. 1a–24a.
B11
(Co-ne bla-ma) Grags-pa bshad-sgrub, 1675–1748. Easy to Use & Helpful to All: A Dissection
Presentation of the Steps on the Path to Enlightenment (Byang-chub lam gyi rim-pa’i dmar-‘khrid
‘Khyer-bde kun-phan), reportedly 22ff. %%%%%need input & ACIP number
B12
(‘Jam-dbyangs bzhad-pa sku-phreng dang-po) ‘Jam-dbyangs bzhad-pa’i rdo-rje Ngag-
dbang brtzon-‘grus, 1648–1721. The Jewel Lamp which Illuminates every Meaning of the
Perfection of Wisdom: A Dialectical Analysis of the Classical Commentary known as the “Jewel
of Realizations” (bsTan-bcos mngon-par rtogs-pa'i rgyan gyi mtha'-dpyod Shes-rab kyi pha-rol
tu phyin-pa'i don kun gsal-ba'i rin-chen sgron-me, ACIP S19088), ff. 1a–290a.
B13
rJe Tzong-kha-pa (Blo-bzang grags-pa), 1357–1419. The Essence of Well-Spoken Words: A
Praise of the Unsurpassed Teacher for His Having Spoken the Profound Teachings on Creation in
Dependence (sTon-pa bla-na-med-pa la zab-mo rten cing ‘brel-par ‘byung-ba gsung-ba’i sgo nas
bstod-pa Legs-par bshad-pa’i snying-po, ACIP S05275-15), ff. 13a–16a.
B14
(‘Jam-dbyangs bzhad-pa sku-phreng dang-po) ‘Jam-dbyangs bzhad-pa’i rdo-rje Ngag-
dbang brtzon-‘grus, 1648–1721. Oral teaching transcribed by Ngag-dbang blo-bzang. A
Dissection Presentation Related to the Lama Practice called ‘The Thousand Angels of the Heaven
of Bliss,’ along with Private Instructions (Bla-ma'i rnal-'byor dGa'-ldan lha-brgya-ma dang 'brel-
ba'i dmar-khrid zhal-shes dang bcas-pa, ACIP S19001), ff. 1a-6a.
B15
(Gung-thang) dKon-mchog bstan-pa’i sgron-me (1762-1823). Notes to a Teaching on the
“Thousand Angels of the Heaven of Bliss, a Lama Practice” (Bla-ma'i rnal-'byor dGa'-ldan lha-
brgya'i khrid kyi zin-bris, ACIP S00930), ff. 1a-10a.
B16
(T’a-la’i sku-phreng lnga-pa, lNga-pa chen-po, rGyal-ba) lNga-pa chen-po Ngag-dbang
blo-bzang rgya-mtso, 1617–1682. The Word of Gentle Voice: A Guide Book for the Steps on the
188
A Song of My Spiritual Life
Je Tsongkapa
Path to Enlightenment (Byang-chub lam gyi rim-pa’i ‘khrid-yig ‘Jam-pa’i dbyangs kyi zhal-lung,
ACIP S05637), ff. 1a–95a.
B17
(Co-ne bla-ma) Grags-pa bshad-sgrub, 1675–1748. Easy to Follow, and Help to All: A
Dissection Teaching on the Steps of the Path to Enlightenment (Byang-chub lam gyi rim-pa'i
dmar-'khrid 'Khyer-bde kun-phan, ACIP%%%%%), ff. 1a-22a.
189
A Song of My Spiritual Life
Je Tsongkapa
Bibliography of works
in English
E1
Trichen Tenpa Rabgye, 1759-1815, commenting upon the root text of Dharma Rakshita (c.
1020AD), with notes by Gyalwang Trinley Namgyal (fl. 1825). Translated by Seiji Arao
Takahashi with Geshe Michael Roach. Deathless Nectar for Helping Others: Notes to a
Teaching on the “Crown of Knives,” English translation of Khyab-bdag rDo-rje-‘chang chen-po
nas Blo-sbyong mtson-cha ‘khor-lo’i bshad-lung stzal skabs kyi gsung-bshad zin-bris gZhan-phan
my-gu bskyed-pa’i bdud-rtzi (Sedona: Diamond Cutter Press, 2024). 855pp in manuscript,
Volume 98 of the Diamond Cutter Classics Series.
E2
Pabongka Rinpoche, 1878-1941, edited by Kyabje Trijang Rinpoche (1901-1981).
Translated by Khen Rinpoche Geshe Lobsang Tharchin (1921-2004) with Dr. Artemus B.
Engle (b. 1948). Liberation in Our Hands: A Series of Oral Discourses, in three volumes: Part
I, The Preliminaries (328pp); Part II, The Fundamentals (405pp); Part III, The Ultimate Goals
(394pp). English translation of Lam-rim rnam-grol lag-bcangs (Howell, New Jersey: MSTP
Press, 1999, 1994, 2001).
190
A Song of My Spiritual Life
Je Tsongkapa
The Diamond Cutter Classics Series
The book you are reading is one of over 100 volumes in the Diamond Cutter Classics
Series. For those who are interested in furthering their study of the great ideas of ancient
Asia, we provide the following list of titles in the series. They cover both original
translations of the ancient classics; courses for modern life based upon them; and popular
titles conveying the same information to a more general audience.
The titles in Group 5 marked with an asterisk (*) are completed and published, as of
January 2024; printed and ebook versions are available from online booksellers
worldwide, such as Amazon, as well as from the Diamond Cutter Press at
DiamondCutterPress.com.
For more information, to follow the translation of these great books live, or to make any
inquiry about our work, please visit the Diamond Cutter Classics Series website at
DiamondCutterClassics.com. We would love to hear from you.
List of Titles
Group 1
Worldview Books for the Modern World
Volume 1
The Diamond Cutter:
The Buddha on Managing Your Business and Your Life
Volume 2
The Garden: A Parable
Volume 3
How Yoga Works
191
A Song of My Spiritual Life
Je Tsongkapa
Volume 4
The Karma of Love:
100 Answers for Your Relationship
Volume 5
Karmic Management:
What Goes Around Comes Around,
in Your Business and Your Life
Volume 6
The Tibetan Book of Yoga:
Ancient Buddhist Teachings
on the Philosophy & Practice of Yoga
Volume 7
To the Inner Kingdom
Quiet Retreat Teachings Series, Book 1
Volume 8
The Magic of Empty Teachers
Quiet Retreat Teachings Series, Book 2
Volume 9
Second Sight
Quiet Retreat Teachings Series, Book 3
Volume 10
Ripples of Light
Quiet Retreat Teachings Series, Book 4
Volume 11
The Essential Yoga Sutra
Volume 12
King of the Dharma: The Illustrated Life of Je Tsongkapa
Volume 13
China Love You: The Death of Global Competition
192
A Song of My Spiritual Life
Je Tsongkapa
Volume 14
The 10 Biggest Mistakes
You Can Make in Your Life (And How Not To)
Volume 15
The Eastern Path to Heaven:
A Guide to Happiness from the Teachings of Jesus in Tibet
Volume 16
A Better History of Time:
Ancient Answers to the Unsolved Riddles of Modern Science
Volume 17
If This Happens, That Happens: A Study of the Wheel of Life
Volume 18
Katrin: Girls Do Do That
Volume 19
Teachings from 3-Year Retreat
Volume 130
A Springtime Song of the Colorless Light
Volume 131
Outline for Saving a Civilization
Volume 134
My Desert Family:
Notes from 1,000 Circle Days
Group 2
Foundation Books
of the Diamond Cutter Institute (DCI)
Volume 20
193
A Song of My Spiritual Life
Je Tsongkapa
DCI Foundation Book 1
Success Inside, Success Outside
Volume 21
DCI Foundation Book 2
Talent, Passion, Purpose:
Finding out What You’re Supposed to Do in this World
Volume 22
DCI Foundation Book 3
Mastering Your Mind
for Success at Work and at Home
Volume 23
DCI Foundation Book 4
Finding, Keeping, and Loving Them:
The Karmic Secret to Great Relationships
Volume 24
DCI Foundation Book 5
12 Deeper Tools for Perfect Relationships
at Home & at Work
Volume 25
DCI Foundation Book 6
Peeling Off Our Addictions with the Wheel of Life
Volume 26
DCI Foundation Book 7
Reaching the Diamond World:
Learning to Touch the Source of All Success
Volume 27
DCI Foundation Book 8
Automatic Leadership
Volume 28
DCI Foundation Book 9
194
A Song of My Spiritual Life
Je Tsongkapa
True Innovators:
The Deeper Causes of Creativity
Volume 29
DCI Foundation Book 10
Impossible Anger:
Never Get Upset Again
Volume 30
DCI Foundation Book 11
Time Management:
Using the Inner Conversation
Volume 31
DCI Foundation Book 12
The Art of Gratitude
Group 2
Advanced Books
of the Diamond Cutter Institute (DCI)
Volume 32
DCI Advanced Book 1
Problem-Solving Masterpieces
Volume 33
DCI Advanced Book 2
Techniques for Moving Dreams into Reality
Volume 34
DCI Advanced Book 3
Time to Upgrade:
Belief System Checklist for Success
Volume 35
DCI Advanced Book 4
Double Your Productivity
195
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Je Tsongkapa
with Daily Wisdom AI
Volume 35
DCI Advanced Book 5
Enjoyable:
Fun (Deep) Tips for Enjoying Your Life More
Group 4
Foundation Books of the Asian Classics Institute (ACI)
(all translated compilations from ancient classics)
Volume 36
ACI Foundation Book 1
The Principal Teachings of Buddhism
Volume 37
ACI Foundation Book 2
Buddhist Refuge
Volume 38
ACI Foundation Book 3
Applied Meditation
Volume 39
ACI Foundation Book 4
The Proof of Future Lives
Volume 40
ACI Foundation Book 5
How Karma Works
Volume 41
ACI Foundation Book 6
The Diamond-Cutter Sutra
Volume 42
ACI Foundation Book 7
196
A Song of My Spiritual Life
Je Tsongkapa
The Vows of the Bodhisattva
Volume 43
ACI Foundation Book 8
Death and the Realms of Existence
Volume 44
ACI Foundation Book 9
The Ethical Life
Volume 45
ACI Foundation Book 10
Guide to the Bodhisattva’s Way of Life, Part I
Volume 46
ACI Foundation Book 11
Guide to the Bodhisattva’s Way of Life, Part II
Volume 47
ACI Foundation Book 12
Guide to the Bodhisattva’s Way of Life, Part III
Volume 48
ACI Foundation Book 13
The Art of Reasoning
Volume 49
ACI Foundation Book 14
Lojong, Developing the Good Heart
Volume 50
ACI Foundation Book 15
What the Buddha Really Meant
Volume 51
ACI Foundation Book 16
The Great Ideas of Buddhism, Part One
A Review of ACI Courses 1–5
197
A Song of My Spiritual Life
Je Tsongkapa
Volume 52
ACI Foundation Book 17
The Great Ideas of Buddhism, Part Two
A Review of ACI Courses 6–10
Volume 53
ACI Foundation Book 18
The Great Ideas of Buddhism, Part Three
A Review of ACI Courses 11–15
Volume 132
The Ten Practice Modules of ACI
Group 5
Advanced Books of the Asian Classics Institute
(all translated compilations from ancient classics)
Volume 54
ACI Advanced Book 1
The Path to Bliss, Part One
Volume 55
ACI Advanced Book 2
The Path to Bliss, Part Two
Volume 56
ACI Advanced Book 3
The Path to Bliss, Part Three
Volume 57
ACI Advanced Book 4
A Rite of Empowerment into the Secret Teachings
of the Lord of Terror (Yamantaka)
Volume 58
ACI Advanced Book 5
198
A Song of My Spiritual Life
Je Tsongkapa
The Commitments of the Secret Word
Volume 59
ACI Advanced Book 6
An Overview of the Diamond Way
Volume 60
ACI Advanced Book 7
The Blessing of the Diamond Angel (Vajra Yogini)
Volume 61
ACI Advanced Book 8
Sadhana: Reaching the Angel
Volume 62
ACI Advanced Book 9
The Yoga of the Lama, Part 1
Volume 63
ACI Advanced Book 10
The Yoga of the Lama, Part 2
Volume 64
ACI Advanced Book 11
The Yoga of the Mantra
Volume 65
ACI Advanced Book 12
Lerung: The Art of Diamond Retreat
Volume 66
ACI Advanced Book 13
A Bridge to the Stage of Completion
Volume 67
ACI Advanced Book 14
The Six Yogas of Naropa, Part 1
199
A Song of My Spiritual Life
Je Tsongkapa
Volume 68
ACI Advanced Book 15
The Six Yogas of Naropa, Part 2
Volume 69
ACI Advanced Book 16
Continuing with the Stage of Completion
Volume 70
ACI Advanced Book 17
Practice with a Spiritual Partner
Volume 71
ACI Advanced Book 18
The Offering to Lamas
Volume 73
ACI Advanced Book 19
The Complete Practices of the Medicine Buddha
Group 6
Translations of Ancient Asian Classics
Volume 72
Sunlight on the Path to Freedom:
A Commentary to the Diamond Cutter Sutra*
by Choney Lama Drakpa Shedrup (1675–1748)
Volume 74
The Principal Teachings of Buddhism*
by Je Tsongkapa (1357–1419),
including a commentary by Pabongka Rinpoche (1878–1941)
Volume 75
Door to the Diamond Way*
by Je Tsongkapa (1357–1419),
including a commentary by Pabongka Rinpoche (1878–1941)
200
A Song of My Spiritual Life
Je Tsongkapa
Volume 76
Poems from the Tantric College
by Lobsang Chukyi Gyeltsen,
His Holiness the First Panchen Lama (1565–1662)
Volume 77
A Door to Emptiness: The Crucial Teaching for
Touching the Diamond World*
by Ngawang Tashi, of the Clan of Sey (1678–1738)
Volume 78
The Golden Key: Difficult Questions
in the Mind Only School of Buddhism, Part One*
original text by Je Tsongkapa (1357–1419)
commentary by Fearless Blade,
Jikme Rikpay Reldri (fl. 1775)
Volume 79
Three Treasures: A Buddhist Prayer Book
by Dakpo Lama Jampel Hlundrup Gyatso (1845–1919),
Je Tsongkapa (1357–1419), Gyuchen Sangye Gyatso (b. 1550),
& His Holiness the First Panchen Lama (1565–1662)
Volume 80
Sky Flowers & Magic Shows: The Interaction of Reality
by Master Yuance of the Tang Dynasty (613–696AD)
Book 1 of the Xuanzang’s Legacy Series
Volume 81
Neither One nor Many: The Nature & Function of Ultimate Reality
by Master Yuance of the Tang Dynasty (613–696AD)
Book 2 of the Xuanzang’s Legacy Series
Volume 82
The String of Precious Jewels: A Brief Word-by-Word Commentary
on Je Tsongkapa’s “Essence of the Ocean of Discipline”
201
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by Je Tsongkapa (1357–1419),
including a commentary by
Gyal Kenpo Drakpa Gyeltsen (1762–1837)
Volume 83
The Sun which Illuminates the True Thought
of All the Able Ones and their Children:
A Commentary to the “Treasure House of Higher Knowledge”
by Master Vasubandhu (350AD),
with a commentary by
Choney Lama Drakpa Shedrup (1675–1748)
Volume 84
All Paths Are One: The Role of Understanding in Achieving Goals
by Master Yuance of the Tang Dynasty (613–696AD)
Book 3 of the Xuanzang’s Legacy Series
Volume 85
Stopping the Circle of Sadness:
The Buddhist Teaching of the Wheel of Life*
by Kedrup Tenpa Dargye (1493–1568)
Volume 86
Emptiness Meditations:
Learning How to See That Nothing is Itself*
by Choney Lama, Drakpa Shedrup (1675–1748),
with additional instruction from:
Arya Nagarjuna (200AD)
Master Kamalashila (775AD)
Pabongka Rinpoche (1878–1941)
Trijang Rinpoche (1901–1981)
Volume 87
Nothing is the Way It Seems:
The 60 Verses of Nagarjuna*
by Master Nagarjuna (200AD), with a commentary by
Gyaltsab Je, Darma Rinchen (1364–1432)
202
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Volume 88
Great Ideas of the East: A Survey of 101 Enlightening
Belief Systems from Ancient Asia*
by Choney Lama Drakpa Shedrup (1675–1748)
Volume 89
Sunlight on Suchness: The Meaning of the Heart Sutra*
by Choney Lama Drakpa Shedrup (1675–1748)
Volume 90
An Expanded Commentary to “Difficult Points on the Subject of
the Negative Mind and Foundation Consciousness”
original text & autocommentary
by Je Tsongkapa (1357–1419)
Volume 91
Deathless Nectar for Helping Others:
A Commentary to the “Crown of Knives”
by Dharma Rakshita (c. 1000AD) &
Tenpa Rabgye, Throneholder of Radreng (1759–1816)
Volume 92
The Puddle & The Sea: The Art of Interpretation
by Master Yuance of the Tang Dynasty (613–696AD)
Book 4 of the Xuanzang’s Legacy Series
Volume 93
All the Kinds of Karma*
by Lord Buddha (500BC)
Volume 94
The Six Flavors of Emptiness: New Ways of Looking at Our World
Compilation of ancient authors
Volume 95
A Car is Not a Car: A Commentary to the Chinese Edition
of the “Questions of King Milinda”
translation of the ancient Chinese of a philosophical conversation
203
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between the Greek king Menander (140BC)
and the Buddhist monk Nagasena,
with a commentary compiled from traditional sources
dating from the 14th to 17th centuries
Volume 96
The Source and Stopping of Pain:
An Ancient Teaching on the Wheel of Life
by Master Vasubandhu (350AD)
Volume 97
Did the Buddha Contradict Himself?
A Study of Literal & Figurative Meaning
by Master Yuance of the Tang Dynasty (613–696AD)
Book 5 of the Xuanzang’s Legacy Series
Volume 98
Using Contemplation to Understand How the World Really Works
by Master Yuance of the Tang Dynasty (613–696AD)
Book 6 of the Xuanzang’s Legacy Series
Volume 99
Preparing for the Diamond Way: The Mountain of Blessings
by Je Tsongkapa (1357–1419),
with a commentary by
Pabongka Rinpoche (1878–1941)
Volume 100
The Three Turnings of the Wheel: The Interpretation of Historical Periods
by Master Yuance of the Tang Dynasty (613–696AD)
Book 7 of the Xuanzang’s Legacy Series
Volume 101
The Hidden Workings of the World
by Master Yuance of the Tang Dynasty (613–696AD)
Book 8 of the Xuanzang’s Legacy Series
Volume 102
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Je Tsongkapa
Destroying the Darkness in Our Minds:
An Explanation of the Seven Books of Reasoning
by Kedrup Je Gelek Pel Sangpo (1385–1438)
Volume 103
Opening the Eyes of the Fortunate: An Interlude on Emptiness
by Kedrup Je Gelek Pel Sangpo (1385–1438)
Volume 104
A Gift of Liberation, Thrust into Our Hands
by Pabongka Rinpoche (1878–1941)
Volume 105
An Overview of the Middle Way
by Kedrup Tenpa Dargye (1493–1568)
Volume 106
A Dialectic Analysis of the Perfection of Wisdom
by Kedrup Tenpa Dargye (1493–1568)
Volume 107
The Illumination of the True Thought
by Je Tsongkapa (1357–1419)
Volume 108
A Guide to the Bodhisattva’s Way of Life
by Master Shantideva (700AD)
Volume 109
The Great Commentary to the Diamond Cutter Sutra
by Master Kamalashila (750AD)
Volume 110
A Ship on the Sea of Emptiness: The Wisdom of Nagarjuna
by Choney Lama Drakpa Shedrup (1675–1748)
Volume 111
The Devil Debates An Angel
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by Lobsang Chukyi Gyeltsen,
His Holiness the First Panchen Lama (1565–1662)
Volume 112
The Sweet Essence of the Nectar of the Angels of the Three Worlds
by Pabongka Rinpoche (1878–1941)
Volume 113
The Drumsong of the Gods, which Calls Us to
the Paradise of the Diamond Angel
by Yangchen Druppay Dorje (1809–1887)
Volume 114
Compassion Highway:
An Explanation of the Vows of the Bodhisattva
by Je Tsongkapa (1357–1419)
Volume 115
Changkya’s Schools of Philosophy
by Changkya Rolpay Dorje (1717–1786)
Volume 116
A Gemstone of the True Intent:
A Commentary on The String of Precious Jewels
by Gyalwa Gendun Drup,
His Holiness the First Dalai Lama (1391-1474),
with a commentary by
Panchen Lodru Leksang, 9th throneholder of Tashi Hlunpo (c. 1510)
Volume 117
The Essence of Eloquence,
on The Art of Interpretation
by Je Tsongkapa (1357–1419),
including the text of the sutra What I Really Meant,
by the Buddha (500BC)
Volume 118
An Elucidation of the Fifty Verses on Lamas
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Je Tsongkapa
by Je Tsongkapa (1357–1419)
Volume 119
The Two Sutras of the Medicine Buddha*
by the Buddha (500BC)
Volume 120
Jewel of the True Thought:
A Word-by-Word Explanation
of the “Commentary on Accurate Perception”
by Geshe Yeshe Wangchuk (1928–1997)
Volume 121
The Vimalakirti Sutra
by the Buddha (500BC)
Volume 122
The Prayers of the Seven Buddhas:
The Longer Sutra of the Medicine Buddha*
by the Buddha (500BC)
Volume 123
A Song of My Spiritual Life
by Je Tsongkapa (1357–1419),
with a commentary by
Choney Lama Drakpa Shedrup (1675–1748)
Volume 124
Nagarjuna’s String of Precious Jewels
by Arya Nagarjuna (c. 200AD),
with a commentary by
Gyaltsab Je, Darma Rinchen (1364–1432)
Volume 125
An Explanation of the Sutra on the First Principle,
and Divisions, of Interdependence
by the Buddha (500BC),
with a commentary by
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Je Tsongkapa
Master Vasubandhu (c. 350AD)
Volume 126
The Art of Sharing: How King Shri Sena
Shared Everything He Had with Others*
by the Buddha (500BC)
Volume 127
Orbs for the Profound:
A Commentary to the “Praise of Dependence”
by Je Tsongkapa (1357–1419),
with a commentary by
Ngulchu Dharma Bhadra (1772–1851)
Volume 128
Eloquent Words on the Essence of the Sea of Higher Knowledge:
A Commentary to the “Compendium of Higher Knowledge”
by Arya Asanga (c. 350AD),
with a commentary by
Gyaltsab Je, Darma Rinchen (1364–1432)
Volume 129
The Ocean of Reasoning: An Explication
of “Wisdom,” the Verses of the Root Text
of the Middle Way
by Arya Nagarjuna (c. 200 AD),
with a commentary by
Je Tsongkapa (1357–1419),
Volume 133
Death Meditation
by Je Tsongkapa (1357-1419)
Volume 135
Three Lam Rims
by Je Tsongkapa (1357-1419),
with commentaries by
Pabongka Rinpoche Dechen Nyingpo (1878-1941)
208
A Song of My Spiritual Life
Je Tsongkapa
and Choney Lama Drakpa Shedrup (1675-1748)
209