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of reality？ Here we have to understand what is meant by 'liberation'。 So liberation then refers to a kind of release or an escape。 So if there is a release； something has to loosen so we can escape from it； or if there is an escape there has to be something from which we are going to escape。 So here then what we are escaping from or loosening and then getting away from is the destructive emotions； and then action； or karma。 So these are the two fetters which bind us to the wheel； or cycle； of existence。 So it is only through removing ourselves from the destructive emotions and action that one is able to achieve liberation。 So then if we think about what the cause of the destructive emotions and karma is； we can say that the root of the causes of cyclic existence （that is to say； of the destructive emotions and then the action which is brought about through them） is grasping at a truly existent or self…existent self or 'I'。 So then if one wants to reverse this root； one needs to understand how this root is baseless； that is to say； we need to understand how phenomena actually exist and how； perceiving them in a wrong way； we develop these destructive emotions and then through having brought about these destructive emotions； we engage in action； the result of which is the wheel of existence； that is to say； the state of dissatisfaction。 If we look at action and destructive emotions in and of themselves； then we find that the strongest of the two is the destructive emotions。 If we look at the destructive emotions； then we find in the various college text books that there are two kinds； that is to say； the root and then the secondary destructive emotions； but whether it be root or secondary； these destructive emotions are emotions which cause us to have an unpeaceful or disturbed mind。 So those states of mind are those which we are seeking to abandon through uprooting the root of those destructive emotions； that is to say； wrong view。 So that which is going to uproot the wrong view is the correct view which is taught here in the third line … 'the entrance for the fortunate ones who desire liberation'。 'Entrance' here then referring to the path which one has to engage in if one wants to achieve liberation； that is； the removal of the destructive emotions and the actions which e about through that。
Then the last line in the Tibetan which is the first in English is 'I will explain as well as I am able'。 So through this we see that Je Rinpoche was a very humble individual。 He in fact was an incredibly learned person； so he could easily have written 'I am going to explain the subject matter better than others or in a different way to others' but rather than that he wrote 'I will explain as much as I can； as well as I am able'； then he went on to give the rest of the verse。 So this clearly shows that Lama Tsong Khapa himself was a very humble individual who always took a low status。
The Cycle of Existence
So that concludes the promise to pose the text。 The next stanza is a request to listen well to the teaching which is to follow。 So in English it reads：
'Listen with clear minds you fortunate ones
who direct your minds to the path pleasing to the Buddha；
who strive to make good use of leisure and opportunity
and are not attached to the joys of samsara。'
'Not attached to the joys of samsara' here refers to having turned away from the pleasures in which one may indulge in the wheel of existence； that is to say； samsara。 So having gained precious human existence which is adorned with leisure and opportunity； then engaging with effort in the practice of the path； then to make use of this human opportunity which we now have in our hands by directing our minds to the path which is pleasing to the Buddha。 Here 'pleasing to the Buddha' means the path of the greater vehicle； that is to say； having engaged with effort in the practice of generating the mind aspiring to highest enlightenment for the benefit of all sentient beings； and then engaging single…pointedly in that practice； thus the path which is pleasing to the Buddha。 Then for the disciples listening to the discourse then … 'listen with clear minds you fortunate ones' … 'fortunate' in the sense of having e into contact with this particular teaching and then engaging in the practice thereafter。
So then the next stanza of the text reads：
Those with bodies are bound by the craving for existence；
without pure renunciation there is no way
to still attraction to the pleasures of samsara。
Thus from the outset； seek renunciation。'
So this stanza then teaches us that initially one should strive to generate a mind which is turned away from the world； that is to say； a mind which is free from seeking the pleasures of the cycle of existence； so one's attraction to those fetters have been reversed and thus one is striving in the opposite direction； that is to say； striving to achieve release from the cycle of existence。 If one initially doesn't seek release from the cycle of existence； one isn't going to be able to get out of the cycle of existence； one isn't going to find any release from the cycle of existence within that。 So initially one should seek renunciation from that cycle of existence。 So as the text tells us； 'without pure renunciation； there is no way to still attraction to the pleasures of samsara'； thus one will not be able to turn away from the pleasures of samsara； therefore one will still be trapped within that。 So the first line reads 'those with bodies are bound by the craving for existence' … 'those whose bodies' then refers in particular to human beings who are bound by this craving for existence。 So this craving is one which has to be reversed before one can really start out on the path of liberation。
Contemplation on the Preciousness of Human Existence
So then the next stanza reads：
Leisure and opportunity are difficult to find；
there us no time to waste。
Reverse attraction to this life； reverse attraction to future lives。
Think repeatedly of the infallible effects of karma
and the misery of this world。
So here then we are taught about renunciation； renunciation away from initially this life and then subsequently from future lives； so two kinds of renunciation are thus taught。 So with regard to the first practice of turning one's mind from this life； one can bring about this change in one's attitude through reflecting on the preciousness of human existence； precious human rebirth； and then through the impermanence of human life。 So through these kind of contemplations and the contemplation of action （cause and effect）； one can turn one's mind away from the pleasures of this life and bring to mind the future lives which are yet to e。 So the basis on which we can do this kind of contemplation is our human existence； that is to say our precious human rebirth which we now possess； a life of leisure and opportunity； which the text then tells us are difficult to find。 So if we want to quote； for example； from Lama Tsong Khapa's works； then we read that this human existence is more precious than a wish…fulfilling gem。 So how is it more precious than that gem？ In the worldly sense； if we ha