Karma and Dependent Arising — In Praise of Dependent Origination

Human transcription — may contain minor errors.

                                        IN PRAISE OF DEPENDENT ORIGINATION
                                                   Je Tsongkhapa

1 5 He who speaks on the basis of seeing, “Whatsoever depends on conditions, This makes him a knower and teacher unexcelled, That is devoid of intrinsic existence.” I bow to you, O Conqueror, you who saw What excellent instruction can there be Dependent origination and taught it. More amazing than this proclamation?

2 6 Whatever degenerations there are in the world, By grasping at it the childish The root of all these is ignorance; Strengthen bondage to extreme views; You taught that it is dependent origination, For the wise this very fact is the doorway The seeing of which will undo this ignorance. To cut free from the net of elaborations.

3 7 So how can an intelligent person Since this teaching is not seen elsewhere, Not comprehend that this path You alone are the Teacher; Of dependent origination is Like calling fox a lion, for a Tirthika The essential point of your teaching? It would be a word of flattery.

4 8 This being so, who will find, O Savior, Wondrous teacher! Wondrous refuge! A more wonderful way to praise you Wondrous speaker! Wondrous savior! Than [to praise you] for having taught I pay homage to that teacher This origination through dependence? Who taught well dependent origination.

9 Hence there is nothing that is not dependent. To help heal sentient beings, If things exist through their essence, their dependence on O Benefactor, you have taught Causes and conditions for their existence is a contradiction. The peerless reason to ascertain Emptiness, the heart of the teaching. 15 “Therefore since no phenomena exist 10 Other than origination through dependence, This way of dependent origination, No phenomena exist other than Those who perceive it Being devoid of intrinsic existence,” you taught. As contradictory or as unestablished, How can they comprehend your system? 16 “Because intrinsic nature cannot be negated, 11 If phenomena possess some intrinsic nature, For you, when one sees emptiness Nirvana would become impossible In terms of the meaning of dependent origination, And elaborations could not be ceased,” you taught. Then being devoid of intrinsic existence and Possessing valid functions do not contradict. 17 Therefore who could challenge you? 12 You who proclaim with lion’s roar Whereas when one sees the opposite, In the assembly of learned ones repeatedly Since there can be no function in emptiness That everything is utterly free of intrinsic nature? Nor emptiness in what has functions, One falls into a dreadful abyss, you maintain. 18 That there is no intrinsic existence at all 13 And that all functions as “this arising Therefore in your teaching In dependence on that,” what need is there to say Seeing dependent origination is hailed; That these two converge without conflict? That too not as an utter non-existence Nor as an intrinsic existence. 19 “It is through the reason of dependent origination 14 That one does not lean towards an extreme;” The non-contingent is like a sky flower, That you’ve declared this excellently is the reason,

O Savior, of your being an unexcelled speaker. 25 Who lacks the unrivalled entrance, 20 Well travelled by the Noble Ones, “All of this is devoid of essence,” By what means should one guide him And “From this arises that effect” – To the excellent path that pleases you? These two certainties complement Each other with no contradiction at all. 26 Intrinsic nature, uncreated and non-contingent, 21 Dependent origination, contingent and created – What is more amazing than this? How can these two converge What is more marvellous than this? Upon a single basis without contradiction? If one praises you in this manner, This is real praise, otherwise not. 27 Therefore whatever originates dependently, 22 Though primordially free of intrinsic existence, Being enslaved by ignorance Appears as if it does [possess intrinsic existence]; Those who fiercely oppose you, So you taught all this to be illusion-like. What is so astonishing about their being Unable to bear the sound of no intrinsic existence? 28 Through this very fact I understand well 23 The statement that, to what you have taught, But having accepted dependent origination, Those opponents who challenge you The precious treasure of your speech, Cannot find faults that accord with reason. Then not tolerating the roar of emptiness – This I find amazing indeed! 29 Why is this so? Because by declaring these 24 Chances for reification and denigration The door that leads to no intrinsic existence, Towards things seen and unseen This unexcelled [door of] dependent origination, Are made most remote. Through its name alone, if one grasps At intrinsic existence, now this person 30 Through this very path of dependent origination,

The rationale for your speech being peerless, I possess not a fraction of his qualities. Convictions arise in me [also] That your other words are valid too. 36 Nonetheless, before the stream of this life 31 Flowing towards death has come to cease You who speak excellently by seeing as it is, That I have found slight faith in you – For those who train in your footsteps, Even this I think is fortunate. All degenerations will become remote; For the root of all faults will be undone. 37 Among teachers, the teacher of dependent origination, 32 Amongst wisdoms, the knowledge of dependent origination – But those who turn away from your teaching, You, who’re most excellent like the kings in the worlds, Though they may struggle with hardship for a long time, Know this perfectly well, not others. Faults increase ever more as if being called forth; For they make firm the view of self. 38 All that you have taught 33 Proceeds by way of dependent origination; Aha! When the wise comprehend That too is done for the sake of nirvana; The differences between these two, You have no deeds that do not bring peace. Why would they not at that point Revere you from the depths of their being? 39 Alas! Your teaching is such, 34 In whosoever’s ears it falls, Let alone your numerous teachings, They all attain peace; so who would not be Even in the meaning of a small part, Honoured to uphold your teaching? Those who find ascertainment in a cursory way, This brings supreme bliss to them as well. 40 It overcomes all opposing challenges; 35 It’s free from contradictions between earlier and latter parts; Alas! My mind was defeated by ignorance; It grants fulfilment of beings’ two aims – Though I’ve sought refuge for a long time, For this system my joy increases ever more. In such an embodiment of excellence,

41 Just like the tangled balbaza grass. For its sake you have given away, Again and again over countless eons, 47 Sometimes your body, at others your life, Seeing this situation, I strove As well as your loving kin and resources of wealth. With a multitude of efforts To follow after the learned ones 42 And sought your intention again and again. Seeing the qualities of this teaching Pulls [hard] from your heart, 48 Just like what a hook does to a fish; At such times as I studied the numerous works Sad it is not to have heard it from you. Of both our own [Middle Way] and other schools, My mind became tormented ever more 43 Constantly by a network of doubts. The intensity of that sorrow Does not let go of my mind, 49 Just like the mind of a mother The night-lily grove of Nagarjuna’s treatises – [Constantly] goes after her dear child. Nagarjuna whom you prophesized Would unravel your unexcelled vehicle as it is, 44-45 Shunning extremes of existence and non-existence – Here too, as I reflect on your words, I think, “Blazing with the glory of noble marks 50 And hallowed in a net of light rays, Illuminated by the garland of white lights This teacher, in a voice of pristine melody, Of Candra’s well-uttered insights – Spoke thus in such a way.” Candra, whose stainless wisdom orb is full, The instant such a reflection of the Sage’s form Who glides freely across scriptures’ space, Appears in my mind it soothes me, Just as the moon-rays heal fever’s pains. 51 Who dispels the darkness of extremist hearts 46 And outshines the constellations of false speakers – This excellent system, most marvellous, When, through my teacher’s kindness, I saw this Some individuals who are not so learned My mind found a rest at last. Have entangled it in utter confusion,

52 May it always be filled with those who find conviction Of all your deeds, your speech is supreme; In the teacher by understanding the teaching’s true nature. Within that too it is this very speech; So the wise should remember the Buddha 56 Through this [teaching of dependent origination]. May I never falter even for an instant To uphold the excellent way of the Sage, 53 Which illuminates the principle of dependent origination, Following such a teacher and having become a renunciate, Through all my births even giving away my body and life. Having studied the Conqueror’s words not too poorly, This monk who strives in the yogic practices, 57 Such is [the depth of] his reverence to the great Seer! May I spend day and night carefully reflecting, “By what means can I enhance 54 This teaching achieved by the supreme savior Since it is due to my teacher’s kindness Through strenuous efforts over countless eons?” I have met with the teaching of the unexcelled teacher, I dedicate this virtue too towards the cause 58 For all beings to be sustained by sublime spiritual mentors. As I strive in this with pure intention, May Brahma, Indra and the world’s guardians 55 And protectors such as Mahakala May the teaching of this Beneficent One till world’s end Unswervingly, always assist me. Be unshaken by the winds of evil thoughts;

This hymn entitled “Essence of Well-Uttered Insights,” praising the unexcelled Teacher – the great friend to the entire world [even] to the unfamiliar – for teaching the profound dependent origination, was composed by the well-read monk Lobsang Drakpai Pal. It was written at the heavenly retreat of Lhading on the towerng mountain of Odé Gungyal, otherwise known as [Ganden] Nampar Gyalwai Ling. The scriber was Namkha Pal.