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1. Bản dịch của Sherpa Tulku, Khamlung Tulku, Alexander Berzin và Jonathan Landaw (1973, LTWA, Dharamsala)

The Concise LamRim

1. I prostrate before you, (Buddha), head of the Shakya clan. Your enlightened body is born out of tens of millions of positive virtues and perfect accomplishments; your enlightened speech grants the wishes of limitless beings; your enlightened mind sees all knowables as they are.

2. I prostrate before you Maitreya and Manjushri, supreme spiritual children of this peerless teacher. Assuming responsibility (to further) all Buddha’s enlightened deeds, you sport emanations to countless worlds.

3. I prostrate before your feet, Nagarjuna and Asanga, ornaments of our Southern Continent. Highly famed throughout the three realms, you have commented on the most difficult to fathom “Mother of the Buddhas” (Perfection of Wisdom Sutras) according to exactly what was intended.

4. I bow to Dipamkara (Atisha), holder of a treasure of instructions (as seen in your Lamp for the Path to Enlightenment). All the complete, unmistaken points concerning the paths of profound view and vast action, transmitted intact from these two great forerunners, can be included within it.

5. Respectfully, I prostrate before my spiritual masters. You are the eyes allowing us to behold all the infinite scriptural pronouncements, the best ford for those of good fortune to cross to liberation. You make everything clear through your skillful deeds, which are moved by intense loving concern.

6. The stages of the path to enlightenment have been transmitted intact by those who have followed in order both from Nagarjuna and Asanga, those crowning jewels of all erudite masters of our Southern Continent and the banner of whose fame stands out above the masses. As (following these stages) can fulfill every desirable aim of all nine kinds of being, they are a power-granting king of precious instruction. Because they collect the streams of thousands of excellent classics, they are indeed an ocean of illustrious, correct explanation.

7. These teachings make it easy to understand how there is nothing contradictory in all the Buddha’s teachings and make every scriptural pronouncement without exception dawn on your mind as a personal instruction. They make it easy to discover what the Buddha intended and protect you as well from the abyss of the great error. Because of these (four benefits), what discriminating person among the erudite masters of India and Tibet would not have his or her mind be completely enraptured by these stages of the path (arranged) according to the three levels of motivation, the supreme instruction to which many fortunate ones have devoted themselves?

8. Although (there is much merit to be gained from) reciting or hearing even once this manner of text (written by Atisha) that includes the essential points of all scriptural pronouncements, you are certain to amass even greater waves of beneficial collections from actually teaching and studying the sacred Dharma (contained therein). Therefore, you should consider the points (for doing this properly).

9. (Having taken refuge,) you should see that the root cause excellently propitious for as great a mass of good fortune as possible for this and future lives is proper devotion in thought and action to your sublime teacher who shows you the path (to enlightenment). Thus you should please your teacher by offering your practice of exactly what he or she says, which you would not forsake even at the cost of your life. I, the yogi, have practiced just that. You who also seek liberation, please cultivate yourself in the same way.

10. This human existence with its (eight) liberties is much more precious than a wish-granting jewel. Obtained just this once, difficult to acquire and easily lost, (it passes in a flash) like lightning in the sky. Considering how (easily this can happen at any time) and realizing that all worldly activities are as (immaterial as) chaff, you must try to extract its essence at all times, day and night. I, the yogi, have practiced just that. You who also seek liberation, please cultivate yourself in the same way.

11. After death, there is no guarantee that you will not be reborn in one of the three unfortunate realms. Nevertheless, it is certain that the Three Jewels of Refuge have the power to protect you from their terrors. For this reason, your taking of refuge should be extremely solid and you should follow its advice without ever letting (your commitments) weaken. Moreover, (your success in) so doing depends on your considering thoroughly which are the black or the white karmic actions together with their results and then living according to the guides of what is to be adopted or rejected. I, the yogi, have practiced just that. You who also seek liberation, please cultivate yourself in the same way.

12. The fullest strides (of progress) in actualizing the supreme paths will not come about unless you have attained the working basis (of an ideal human body) that is complete with (all eight ripened favorable) qualities. Therefore, you must train in the causal (virtuous actions) that will preclude (your attainment of such a form) from being incomplete. (Furthermore) as it is extremely essential to cleanse away the stains of black karmic debts and downfalls (from broken vows) tarnishing the three gateways (of your body, speech and mind), and especially (to remove) your karmic obstacles (which would prevent such a rebirth), you should cherish continually devoting yourself to (applying) the complete set of four opponent powers (which can purge you of them). I, the yogi, have practiced just that. You who also seek liberation, please cultivate yourself in the same way.

13. If you do not make an effort to think about true sufferings and their drawbacks, you will not properly develop a keen interest to work for liberation. If you do not consider the stages whereby (true) origins of all suffering place and keep you in cyclic existence, you will not know the means for cutting the root of this vicious circle. Therefore, you should cherish exuding total disgust and renunciation of such existence by knowing which factors bind you to its wheel. I, the yogi, have practiced just that. You who also seek liberation, please cultivate yourself in the same way.

14. Ever-enhancing your enlightened motive of bodhicitta is the central axle of the Mahayana path. It is the basis and foundation for great waves of (enlightening) conduct. Like a gold-making elixir, (it turns) everything (you do) into the two collections, (building up) a treasure of merit gathered from infinitely collected virtues. Knowing this, bodhisattvas hold this supreme precious mind as their innermost practice. I, the yogi, have practiced just that. You who also seek liberation, please cultivate yourself in the same way.

15. Generosity is the wish-granting jewel with which you can fulfill the hopes of sentient beings. It is the best weapon for cutting the knot of miserliness. It is the (altruistic) conduct that enhances your self-confidence and undaunted courage. It is the basis for your good reputation to be proclaimed in the ten directions. Knowing this, the wise have devoted themselves to the excellent path of completely giving away their body, belongings and merit. I, the yogi, have practiced just that. You who also seek liberation, please cultivate yourself in the same way.

16. Ethical discipline is the water that washes away the stains of faulty actions. It is the ray of moonlight that cools the scorching heat of the defilements. (It makes you) radiant like a Mount Meru in the midst of the nine kinds of being. By its power, you are able to bend all beings (to your good influence) without (recourse to) mesmerizing glares. Knowing this, the holy ones have safeguarded, as they would their eyes, the precepts that they have accepted (to keep) purely. I, the yogi, have practiced just that. You who also seek liberation, please cultivate yourself in the same way.

17. Patience is the best adornment for those with power and the perfect ascetic practice for those tormented by delusions. It is the high-soaring eagle as the enemy of the snake of anger, and the thickest armor against the weapons of abusive language. Knowing this, (the wise) have accustomed themselves in various ways and forms to the armor of supreme patience. I, the yogi, have practiced just that. You who also seek liberation, please cultivate yourself in the same way.

18. Once you wear the armor of resolute and irreversible joyous effort, your expertise in the scriptures and insights will increase like the waxing moon. You will make all your actions meaningful (for attaining enlightenment) and will bring whatever you undertake to its intended conclusion. Knowing this, the bodhisattvas have exerted great waves of joyous effort, washing away all laziness. I, the yogi, have practiced just that. You who also seek liberation, please cultivate yourself in the same way.

19. Meditative concentration is the king wielding power over the mind. If you fix it (on one point), it remains there, immovable like a mighty Mount Meru. If you apply it, it can engage fully with any virtuous object. It leads to the great exhilarating bliss of your body and mind being made serviceable. Knowing this, yogis who are proficient have devoted themselves continuously to single-pointed concentration, which overcomes the enemy of mental wandering. I, the yogi, have practiced just that. You who also seek liberation, please cultivate yourself in the same way.

20. Profound wisdom is the eye with which to behold profound emptiness and the path by which to uproot (fundamental ignorance), the source of cyclic existence. It is the treasure of genius praised in all the scriptural pronouncements and is renowned as the supreme lamp that eliminates the darkness of closed-mindedness. Knowing this, the wise who have wished for liberation have advanced themselves along this path with every effort. I, the yogi, have practiced just that. You who also seek liberation, please cultivate yourself in the same way.

21. In (a state of ) merely single-pointed meditative concentration, you do not have the insight (that gives you) the ability to cut the root of cyclic existence. Moreover, devoid of a path of calm abiding, wisdom (by itself) cannot turn back the delusions, no matter how much you analyze them. Therefore, on the horse of unwavering calm abiding, (masters) have mounted the discriminating wisdom that is totally decisive about how things exist [or, the wisdom penetrating the depths of the ultimate mode of being]. Then, with the sharp weapon of Middle Path reasoning, devoid of extremes, they have used wide-ranging discriminating wisdom to analyze properly and destroy all underlying supports for their (cognitions) aimed at grasping for extremes. In this way, they have expanded their intelligence that has realized emptiness. I, the yogi, have practiced just that. You who also seek liberation, please cultivate yourself in the same way.

22. Once you have achieved single-pointed concentration through accustoming yourself to single-pointedness of mind, your examination then of individual phenomena with the proper analysis should itself enhance your single-minded concentration settled extremely firmly, without any wavering, on the actual way in which all things exist. Seeing this, the zealous have marveled at the attainment of the union of calm abiding and penetrative insight. Is there need to mention that you should pray (to attain it as well)? I, the yogi, have practiced just that. You who also seek liberation, please cultivate yourself in the same way.

23. (Having achieved such a union) you should meditate both on space-like emptiness while completely absorbed (in your meditation sessions) and on illusion-like emptiness when you subsequently arise. By doing this, you will, through your union of method and awareness, become praised as someone perfecting the bodhisattva’s conduct. Realizing this, those with the great good fortune (to have attained enlightenment) have made it their custom never to be content with merely partial paths. I, the yogi, have practiced just that. You who also seek liberation, please cultivate yourself in the same way.

24. (Renunciation, an enlightened motive and correct view of emptiness) are necessary in common for (achieving) supreme paths through either of the two Mahayana vehicles of (practicing) causes (for enlightenment) or (simulating now) the results (you will achieve ). Therefore, once you have properly developed like this these (three principal) paths, you should rely on the skillful captain (of a fully qualified tantric master) as your protector, and set out (on this latter, speedier vehicle) across the vast ocean of the (four) classes of tantra. Those who have (done so and) devoted themselves to his or her guideline instructions have made their attainment of (a human body with all) liberties and endowments fully meaningful (by attaining enlightenment in their very lives). I, the yogi, have practiced just that. You who also seek liberation, please cultivate yourself in the same way.

25. In order to accustom this to my own mind and also to benefit others as well who have the good fortune (to meet a true guru and be able to practice what he or she teaches), I have explained here in easily understandable words the complete path that pleases the buddhas. I pray that the merit from this may cause all sentient beings never to be parted from these pure and excellent paths. I, the yogi, have practiced just that. You who also seek liberation, please cultivate yourself in the same way.

COLOPHON

This concludes the Abbreviated Points of the Graded Path to Enlightenment, compiled in brief so that they might not be forgotten. It has been written at Ganden Nampar Gyelwa’s Monastery on Drog Riwoche Mountain, Tibet, by the Buddhist monk Losang Dragpa, a meditator who has heard many teachings.

Translated by Sherpa Tulku, Khamlung Tulku, Alexander Berzin and Jonathan Landaw, 1973, © LTWA, Dharamsala. This is essentially the translation that was used when His Holiness the Dalai Lama gave commentary on this text (chronicled in Illuminating the Path to Enlightenment), slightly modified with reference to Dr. Berzin’s revised translation on www.berzinarchives.com.

2. Bản dịch của ngài Geshé Thupten Jinpa (2004 - revised 2007)

SONGS OF SPIRITUAL EXPERIENCE

Condensed Points of the Stages of the Path - Je Tsongkhapa - Tibetan title: Lam rim nyams mgur

1. Your body is created from a billion perfect factors of goodness;

Your speech satisfies the yearnings of countless sentient beings;

Your mind perceives all objects of knowledge exactly as they are -

I bow my head to you O chief of the Shakya clan.

2. You’re the most excellent sons of such peerless teacher;

You carry the burden of the enlightened activities of all conquerors,

And in countless realms you engage in ecstatic display of emanations -

I pay homage to you O Maitreya and Manjushri.

3. So difficult to fathom is the mother of all conquerors,

You who unravel its contents as it is are the jewels of the world;

You’re hailed with great fame in all three spheres of the world -

I pay homage to you O Nagarjuna and Asanga.

4. Stemming from these two great charioteers with excellence

Are the two paths of the profound view and the vast conduct;

You’re the custodian of the treasury of instructions encompassing all essential points

Of these paths without error, I pay homage to you O Dipamkara.

5. You are the eyes to see all the myriad collections of scriptures;

To the fortunate ones traveling to freedom you illuminate the excellent path,

You do this through skillful deeds stirred forth by compassion.

I pay respectful homage to you O all my spiritual mentors.

6. You’re the crowning jewels among all the learned ones of this world;

Your banners of fame flutter vibrantly amongst the sentient beings;

O Nagarjuna and Asanga from you flow in an excellent steady stream

This [instruction on the] stages of the path to enlightenment.

7. Since it fulfills all the wishes of beings without exception,

It is the king of kings among all quintessential instructions;

Since it gathers into it thousands of excellent rivers of treatises,

It’s as well the ocean of most glorious well-uttered insights.

8. It helps to recognize all teachings to be free of contradictions;

It helps the dawning of all scriptures as pith instructions;

It helps to find easily the enlightened intention of the conquerors;

It helps also to guard against the abyss of grave negative deeds.

9. Therefore this most excellent instruction that is sought after

By numerous fortunate ones like the learned ones of India and Tibet,

This [instruction of the] stages of the path of persons of three capacities,

What intelligent person is there whose mind is not captured by it?

10. This concise instruction distilling the essence of all scriptures,

Even through reciting it or listening to it only once,

The benefits of teaching the dharma, listening to it, and so on,

Since such waves of merit are bound to be gathered contemplate its meaning.

11. Then, the root of creating well the auspicious conditions

For all the excellences of this and future lives

Is to rely properly with effort both in thought and action

Upon the sublime spiritual mentor who reveals the path.

12. Seeing this we should never forsake him even at the cost of life

And please him with the offering of implementing his words.

I, a yogi, have practiced in this manner;

You, who aspire for liberation, too should do likewise.

13. This life of leisure is even more precious than a wish-granting jewel;

That I have found such an existence is only this once;

So hard to find yet like a flash of lightning it is easy to vanish;

Contemplating this situation it’s vital to realize that all mundane pursuits

14. Are like the empty grain husks floating in the winds

And that we must extract the essence of human existence.

I, a yogi, have practiced in this manner;

You, who aspire for liberation, too should do likewise.

15. There is no certainty that after death we may not be born in the lower realms;

The protection from such terror lies in the Three Jewels alone;

So we must make firm the practice of going for refuge

And ensure that its precepts are never undermined.

16. This in turn depends on contemplating well the white and black karma

And their effects, and on perfect observance of the ethical norms.

I, a yogi, have practiced in this manner;

You, who aspire for liberation, too should do likewise.

17. Until we’ve obtained the most qualified form to pursue the excellent path

We will fail to make great strides in our journey,

So we must strive in all the conditions without exception of such a form;

Thus these three doors of ours so sullied with evil karma and downfalls,

18. Since it is especially essential to purify their karmic defilements,

We must ensure to cherish the constant application all four powers.

I, a yogi, have practiced in this manner;

You, who aspire for liberation, too should do likewise.

19. If we do not strive in contemplating the defects of the truth of suffering,

The genuine aspiration for liberation does not arise in us;

If we do not contemplate the causal process of the origin of suffering,

We will fail to understand how to cut the root of cyclic existence.

20. So it’s vital to seek true renunciation of disenchantment with existence

And to recognize which factors chain us in the cycle of existence.

I, a yogi, have practiced in this manner;

You, who aspire for liberation, too should do likewise.

21. Generating the mind is the central axle of the supreme vehicle path;

It’s the foundation and the support of all expansive deeds;

To all instances of two accumulations it is like the elixir of gold;

It’s the treasury of merits containing myriad collections of virtues;

22. Recognizing these truths the heroic bodhisattvas

Uphold the precious supreme mind as the heart of their practice.

I, a yogi, have practiced in this manner;

You, who aspire for liberation, too should do likewise.

23. Giving is the wish-granting jewel that satisfies the wishes of all beings;

It’s the best weapon to cut the constricting knots of miserliness;

It’s an undaunted deed of the bodhisattva giving birth to courage;

It’s the basis to proclaim one’s fame throughout all ten directions;

24. Knowing this the learned ones seek the excellent path

Of giving away entirely their body, wealth and virtues.

I, a yogi, have practiced in this manner;

You, who aspire for liberation, too should do likewise.

25. Morality is the water that washes off the stains of ill deeds;

It’s the cooling moonlight dispelling the burning agony of afflictions;

In the midst of people it is most majestic like the Mt Meru;

It draws together all beings without any display of force;

26. Knowing this the sublime ones guard as if they would their eyes,

The perfect disciplines which they have chosen to adopt.

I, a yogi, have practiced in this manner;

You, who aspire for liberation, too should do likewise.

27. Forbearance is the supreme ornament for those who have power;

It’s the greatest fortitude against the agonies of afflictions;

Against its enemy the snake of hate it is a garuda cruising in the sky;

Against the weapon of harsh words it’s the strongest armor;

28. Knowing this we should habituate ourselves with

The armor of excellent forbearance by all possible means.

I, a yogi, have practice in this manner;

You, who aspire for liberation, too should do likewise.

29. If the armor of unflinching perseverance is worn,

Knowledge of scripture and realization increases like waxing moon;

All conducts become fused with good purpose;

And whatever initiatives we may begin succeeds as hoped for;

30. Knowing this the bodhisattvas apply great waves of effort,

Which help to dispel all forms of laziness.

I, a yogi, have practiced in this manner;

You, who aspire for liberation, too should do likewise.

31. Concentration is the king that reigns over the mind;

When left it is as unwavering as the king of mountains;

When set forth it engages with all objects of virtue;

It induces the great bliss of a serviceable body and mind;

32. Knowing this the great accomplished yogis

Constantly apply meditations destroying the enemy of distraction.

I, a yogi, have practiced in this manner;

You, who aspire for liberation, too should do likewise.

33. Wisdom is the eye that sees the profound suchness;

It’s the path eradicating cyclic existence from its very root;

It’s a treasury of higher qualities that are praised in all scriptures;

It’s known as the supreme lamp dispelling the darkness of delusion;

34. Knowing this the learned ones who aspire for liberation

Endeavor with multiple efforts to cultivate this path.

I, a yogi, have practiced in this manner;

You, who aspire for liberation, too should do likewise.

35. In a mere one-pointed concentration I fail to see

The potency to cut the root of cyclic existence;

Yet with wisdom devoid of the path of tranquil abiding,

No matter how much one may probe, the afflictions will not be overcome.

36. So this wisdom decisively penetrating the true mode of being,

The learned ones saddle it astride the horse of unwavering calm abiding;

And with the sharp weapon of reasoning of the Middle Way free of extremes,

They dismantle all locus of objectification of the mind grasping at extremes;

37. With such expansive wisdom that probes with precision,

The learned ones enhance the wisdom realizing the suchness.

I, a yogi, have practiced in this manner;

You, who aspire for liberation, too should do likewise.

38. What need is there say that through one-pointed cultivation

Absorption is realized? Through discriminative awareness

Probing with precision as well one can abide unwavering

And utterly stable upon the true mode of being.

39. Wondrous are those who see this

And strive for the union of abiding and insight.

I, a yogi, have practiced in this manner;

You, who aspire for liberation, too should do likewise.

40. The space-like emptiness of meditative equipoise,

And the illusion-like emptiness of the subsequent realizations,

Praised are those who cultivate them and bind together

The method and wisdom and travel beyond the bodhisattva deeds.

41. It’s the way of the fortunate ones

To realize this and not to be content with partial paths;

I, a yogi, have practiced in this manner;

You, who aspire for liberation, too should do likewise.

42. Thus having cultivated as they are the common paths

Essential for the two supreme paths of causal and resultant great vehicles,

I have entered the great ocean of tantras

By relying upon the leadership of the learned navigators;

43. And through application of the quintessential instructions,

I have made meaningful human existence that I have obtained.

I, a yogi, have practiced in this manner;

You, who aspire for liberation, too should do likewise.

44. In order to make familiar to my own mind,

And to help benefit fortunate others as well,

I’ve explained here in words easy to understand

In its entirety the path that pleases the conquerors.

45. “Through this virtue may all beings be never divorced

From the perfectly pure excellent path” thus I pray;

I, a yogi, have made aspirations in this manner;

You, who aspire for liberation, too should pray likewise.

-------------

This brief presentation of the practices of the stages of the path to enlightenment written in the format of a memorandum was composed by the well-read monk, the renunciate Lobsang Drakpa at the great mountain retreat of Geden Nampar Gyalwai Ling.

© English translation. Geshé Thupten Jinpa, 2004; revised 2007.

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