[The following selections consists of the first part of the Song of My ...

,'O NA, DE GNYIS DANG THUN MONG BA'I LAM JI LTA BU ZHE NA, 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,
Someone may then ask, what the difference is between these two actual paths
(for people of lesser and medium capacity) and those which are shared with
them. The path shared with people of lesser capacity consists of the state of mind
in which one aspires to reach the higher births by means of giving up bad deeds
and accomplishing good ones. The path shared with those of medium capacity
consists of the state of mind in which one aspires to reach freedom by developing
the true desire to be free from the entire cycle of suffering. These two attitudes
are also present in the mental continua of bodhisattvas, and they must put them
into practice.
,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,
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 BA'I THABS SU 'GYUR BA LA 'GAL BA CI YANG MED PA'I PHYIR RO,
, DE YANG RANG NYID GCIG PU ZHI BDE DON GNYER GYI BLO LTA BU
LA GTZO BOR DGONGS PA'O,
Someone might then make the following objection. Suppose those two paths for
people of lesser and medium capacity really are grave points of error for people
of greater capacity. In that case, they would have to be an obstacle toward, or
even in contradiction with, the path of the greater way. And then they could
never constitute a method for reaching enlightenment. But the objection is
unfounded. Those two paths do constitute a grave error in the path for people of
greater capacity; they prevent these people from reaching enlightenment quickly.
From this point of view then, these two paths are not a method for reaching
enlightenment, but it's no contradiction at all to say that they constitute a method
for reaching enlightenment, in the sense that they act to gradually ripen the