Tsesog Tanling


Stable Life

Norzin Kyi



ce sòg dan líŋ

ce: means length of the life,
for example we say:
ce drub: long life practice
sòg: means life, we are alive still continuously, no? this is the life
dan: how can we have this life? stable
líŋ: means granted, there are no obstacles or negativity.
So it is very important for a nation, a country, for people, for ethnic or culture: everything must remain, its life, something that still continue. 
For example, if a culture will one day become only history, everything going in a museum, that means there exists no more life: life means a culture alive. 
For example, the Tibetan culture is still alive because there are Tibetans, they are applying, they continue. 
This is called 'ce-sòg dan-líŋ'
This is the title.
རང་~རིགས་~མེས་པོའི་~བླ་~མཁར་~རུ~། raŋ~rig~mes~boi~lá~kàr~ru~,
raŋ: ourselves rig: generation or ethnic. For example, for Tibetan 'raŋrig' is the Tibetans; for Chinese it is Chinese people; for Indian, Indian people, so ethnics are different. Their ethnics is related also with culture, everything. So, raŋrig: means possessing that mesbo: ancestors. For example in the history of Tibet since the beginning generations continued. So, when we speak that the Tibetan king 'Songtsen Gampo' or 'Trisong Deutsen' did something, invited Guru Padmasambhava, then spread the Buddhist teaching -Tantra, Sutra etc. -, who did this are called 'mesbo' for Tibetans, ancestors. mesbo: ancestors mesboi: is genitive of the mesbo lá kàr: in their castle, just like Potala, just like Yumbo Lá kàr in south Tibet, the first castle of the first king of Tibet. ru: at, in. རིག་~གཞུང་~ནོར་~གྱི་~བང་~མཛོད་~ སྐྱིལ~། rig~xúŋ~nor~gyĭ~bǎŋ~zòd~gyil~
rigxúŋ: culture, knowledge. If you know the Tibetan language, there are two ways of writing 'rigxúŋ'. Rigxúŋ: means more the knowledge of the culture, deep knowledge, something just like philosophy and important things. Rigsxúŋ, with an ‘s’ becomes plural: that does not mean just like something base of the spiritual path or thing, any kind of culture belonging to this nature, this relationship of this ethnic is called 'rigsxúŋ'. So, if you do not know the Tibetan language 'rigsxúŋ' is always used mostly as ‘culture’, all, in general, nor: wealthy. It does not mean only money and objects, it means also knowledge, everything. For example in Tibet we have very wealthy, precious things just like 'Tanjur' and 'Kangyur' knowledge, Tantra, Sutra, very deep knowledge, much more important than money and objects, no? So, this all is called 'nor' in general, wealthy. gyĭ: is genitive bǎŋ zòd: means treasury, where we put all the precious things. gyil: all accumulated in that dimension, there is not missing anything. བརྩེ་~བ་ དྲོན་~མོའི་ ཁ་~ཕྱོགས་ རྩེན~། ze~va drǒn~moi ka~qyog zen~,
ze va: all people they love, they consider that this is something very important, much more important than anything, so for generations and generations they continue supporting for that, drǒn moi: means alive, not a kindness or something dead, still alive continuously kaqyog zen: the direction of doing, of supporting, is alive and very powerful. zen: very powerful This is repeated two times. བདེན་~དོན་ དག་~མའི་ གཟི་~བྱིན་~འཆར~། dén~dǒn dǎg~mai sí~jyĭn~qàr~
dén, dénba: means true. Do you remember, in my first collection of 108 songs, Dénba comes later, then, in the 180 songs I have collected, Dénba is number one. Why did I put it first? Because I became interested in Tibetans songs, listening, writing and then singing, we start from this song. I heard this song and I understood that Tibetan songs are very important because this song says: “We are communicating our life, our happiness, our sorrow, everything, in melody”. So I understood. I had never have this idea before, I only thought songs were for loving, enjoying so they were singing, something like this, nice words. But then I discover that it is important, because in Tibet today we have so many problems, so they have these feeling. Then I wanted to listen more and I started to listen every day different kinds of Tibetan songs and I did this collection. I discovered. So later, when I did the other collection, I put this song 'Dénba', as number one because it is something that converted me to listening Tibetan songs and dances. Dénba: means ‘true’, how is the real condition dǒn: means meaning or sense dén dǒn: is real sense of the true dǎg ma: sometimes we say 'dǎg pa' , sometimes we say 'dǎg ma', they are both used in literature. This adjective 'dǎg ma', this 'ma' is used more in East Tibet, while in central Tibet it is not very much used, we say 'dǎg pa'. For example we say: 'yag po, sang po' etc. 'yag po' means good, that is more normal way. But in my country, in Derghe, we say 'yag mo'. dǎgma and dǎgpa: both means pure, they have the same meaning. dǎgmai: is genitive sí jyĭn: its potentiality fantastically qàr: manifest. གངས་ ~དཀར་ ལྷུན་~པོའི་~ ཁྱིམ་~གཞི་~ རུ~། gǎŋ ~gar~lhun~boi~kyim~xí~ ru~
Gǎŋ: you know already, is snow gar: white lhunbo: heap of snow, very big, like Kailash, mountain of the snow kyim xí: where there are these kind of mountains, this is Tibet. All territories of Tibet around is snow mountains. In this dimension there are families, houses, this is 'xí kyim', people who are living, alive, in this dimension of the snow. ru: in, at, grammatically it is a locative. ཕ་~མེས་~གཅིག་~པའི་~མིང་~སྲིང་~འཛོམས~། pa~mes~jig~bai~miŋ~sìŋ~zòm~
pa: father mes: father’s father and mother’s mother etc., generations jig ba: means the same, because Tibetans, even they are different families their parents are Tibetan, and also their ancestors are Tibetan. pames jig bai: means same generation. miŋ, miŋpo: means brother sìŋ, sìŋmo: means sisters zòm: they are present together all in that dimension. ཕན་~སེམས་ མྱུ་~གུའི་ ལང་~འཚོ་ འཐུག~། pan~sem ñú~gǔi laŋ~cò tùg~,
pan sem: they always have good intention for collaborating, helping each other etc. In Tibet we use it in different ways. For example, if we say - You have very good 'pan sem' - it means you have very good intention to do benefit for others. Sometimes we have the word 'pan de', also some of our songs use this word. They are two different words: ཕན་སེམས - pan sem: means good intention ཕན་བདེ - pan de: means for the moment, in the relative condition there is some benefits, this is 'pan de', བདེ་བ - debǎ: means definitely also, in our real condition, there is some benefits. So 'pan de', two words, have two meanings: relative and absolute benefits, this is 'pan-de', ñú gǔi: something just like herbs, or seeds of flowers you are putting in the earth, then after a few days grow up something green; this is 'ñú gǔ', something grows up. So, you have good intention and that is growing up and manifesting. laŋ cò: means something fresh, not old not that many years ago we had this kind of idea then only remains, but always fresh, continuously, because we are living in time, there is no missing that. tùg: means very thick, very rich, having so many of this. Fathers and mothers, brothers and sisters, they all have very good intention, alive, and they continue that. དཔའ~འཛངས་ ལྡན་~པའི་ རིགས་~རྒྱུད~ཡོད~། ba~zàŋ dán~bai rig~gyúd~yod~.
Related to that there is: 'bazàŋ dánbai rig gyúd yod' ba: means courageous, for example, if we need to do something then we need courage to do it, no? So zàŋ: having that courage, it is an adjective, we have zàŋba and zàŋma: they have the same meaning, showing and presenting in a very nice way. Do you remember, we have the word 'zàŋma' also in Bodbai bumo: it means having a very educated and presenting everything in a very correct way, not doing something in a wrong way. So, ba zàŋ: corageous and possessing this kind of attitude perfected. rig gyúd: generation, not only I have, but also my father, my mother, my ancestors, and I continue this generation possessing that 'rig gyúd yod': having this.
དུས~རབས་~གསར་~པའི་~སྒོ་~ཁྱིམ་~ ཀློང་~། dǔs~rab~ sàr~bai~ gó~kyim~ lóŋ~,
dǔs rab: in the history books this word is ‘centuries’, but in general it is time, how time continued all history dǔs rab sàr bai: means in modern epoch, in our modern time 'gókyim' gó: means door, everything comes out or manifest that is 'gó' kyim: means family, house, where people are living, their quality, their possibility come out and manifesting lóŋ: in that dimension. མཐུན་~སྒྲིལ་~ཟབ་~མོའི་~བརྟན་~རྩ་~ བརླིང་~། tùn~dríl~sǎb~moi~ dan~za~ líŋ~
in that dimension then we have tùndríl: collaboration. For example in the Tibetan songs they say the three regions of Tibet need to do 'tùndríl', always working together and collaborating etc. Also we say for example in Dzogchen Community: “Oh, Dzogchen Community practitioners need to collaborate, we should do 'tùndríl' sǎb mo: means very deep, not only for today, but definitely we know it is necessary 'danzalíŋ' dan: means stable za: something like base, the base is stable líŋ: means no one can move and change or modify, it is something very concrete. So that means there is collaboration of people, brothers, sisters, all people, very very stable and no one can change and modify. རང་~སྐད་ གཙང་~མའི་ བག་~ཆགས་ བཀྲ~། raŋ~gad zaŋ~mai bag~qag dra~
raŋ gad: own language. Own language is something very important for Tibetans, here it is saying just like life. Most of Tibetan songs speak a lot about language. Why? Because today in Tibet the official language is the Chinese, so even if one studies Tibetan there is no use of Tibetan language: if you know Tibetan language even very well you cannot get a job; so all are using the Chinese language. For that reason the Tibetans are worried a lot about this, because we can loose the Tibetan language and this would mean losing the Tibetan culture. What His Holiness the Dalai Lama said - I heard - he said wonderful words: “In Tibet we have 'Kanjur and Tenjur' and root of all Tibetan spiritual paths, everything, only we have in Tibetan language. If we loose Tibetan language we loose all these things, they go in a museum”. So we must not loose the Tibetan language, I agree one hundred percent, this is really very important zaŋ mai: pure, not mixed with the Chinese bag qag: for generations we have this attitude related with the language, no? Then we need to maintain this alive dra: just like a flower opening, not only having, we need the Tibetan language alive. སྔོན་~ཐོན་ དཔའ་~བོའི་ གཤིས་~ ཀ་~ བཙན~། ŋòn~ton ba~voi xìs~ ka~zan~
ŋònton: progress. Our knowledge, everything we need to progress bavo: courageous, people who are courageous then progress, we need this kind of character xìska: means character zan: it is very important we should keep and develop. བྱམས་~ལྡན་~ཨ་~མའི་~རུམ་~ཁུགས་~ལ~། jyǎm~dán~a~ mai~rum~kug~la~,
jyǎm dán: very kind, possessing kindness: these are the parents, in general ama: my mother, if you use correctly, you can use 'ama' only for your own mother; but sometimes we use 'ama' in general, that means a strong feeling just like a mother has rumkug: womb, on the knees or inside the cloths of the mother there is a small child, no? we keep a small child in contact with our physical body, this is rumkug དྭངས་~སེམས་~འོ་~མའི་~འཛུམ་~ཞལ་ བཞད~། dǎŋ~sem~ hǒ~ mai~ zùm~xǎl xád~
dǎŋ: pure sem: means also intention or thought, something very kind. When mothers give milk to children they are not thinking for example: “Oh, I sell my milk”: they give it with very great compassion and love, this is 'dǎŋ sem hǒma'. So, when we do something for the benefit of others, if we perform in a perfect way we need to apply in that way, how mothers give milk to children. 'zùm xǎl xád' zùm: means loving and happiness, because when the baby is crying what should the mother do? Give milk, and immediately the child is happy, this is zùm xǎl xád: even if before he is crying, now he is no crying, he is happy. དྲོད་~འཇམ་ སྟེར་~བའི་ ལག་~ ཟས་~ དང་~། drǒd~jàm der~vai lag~ sǎs~ dǎŋ~
drǒd jàm: heat. Also with our heat, not only physical heat, but with the heat of the mind also, loving, this is also heat derva: giving lag sǎs: then children slowly slowly grow up and we offer food on the mouth of children, day after day, not only milk ཀུན་~ཕན་ བསླབ་~བྱའི་ངག་~དབྱངས་~ འདུག~ gun~pan làb~jyǎi ŋag~yáŋ~dùg~
gunpan: the mother is saying and giving to the children always good things: “Oh, you are very good, I like very much” etc., then they are very happy, no? Also when they do something wrong they do not beat them immediately, they say: “You must not do that because...”: if they can understand they explain with kindness and make understand everything. So, children growing up that way they know how should be in our human dimension làb jyǎ: means also giving advice 'ŋagyáŋ' ŋag: means voice yáŋ: very smooth. We talk with children in a very nice way, no? For example, even in general we talk in a certain way, with a small baby we talk more nicely, this is 'ŋagyáŋ'. This last verse is repeated two times.
ce-sòg dan-líŋ

    ཚིག་        རིག་པའི་སྨྱུག་གླིང་།

    དབྱངས་        བསྟན་འཛིན།

    གླུ་མ་        ནོར་འཛིན་སྐྱིད།

   nor-zìn gyid



རང་~འང་~ རིགས་~འི~  མེས་~འེ~ པོའི་~འི་~ བླ་~མཁར་~འ~ རུ~~~~

raŋ~ǎŋ~ rig~ĭ~  mes~ě~ boi~ĭ~ lá~kàr~ǎ~ ru~~~~,

    རིག་~འི~ གཞུང་~འུང~ ནོར་~འོ~ གྱི་~འི~ བང་~མཛོད་~འོ~ སྐྱིལ~~~~

    rig~ĭ~ xúŋ~ǔŋ~ nor~ǒ~ gyĭ~ĭ~ bǎŋ~zòd~ǒ~ gyil~~~~.

        བརྩེ་~བ་  དྲོན་~མོའི་  ཁ་~ཕྱོགས་  རྩེན~།

        ze~va  drǒn~moi  ka~qyog  zen~,

            བརྩེ་~བ་  དྲོན་~མོའི་  ཁ་~ཕྱོགས་  རྩེན~།

            ze~va  drǒn~moi  ka~qyog  zen~,

                བདེན་~དོན་  དག་~མའི་  གཟི་~འི~ བྱིན་~འིན~ འཆར~།

                dén~dǒn  dǎg~mai  sí~ĭ~ jyĭn~ĭn~ qàr~.



གངས་ ~འང་~ དཀར་~འ~ ལྷུན་~འུན~ པོའི་~འི་~ ཁྱིམ་~གཞི་~འི་~ རུ~~~~

gǎŋ ~ǎŋ~ gar~ǎ~ lhun~ǔn~ boi~i~ kyim~xí~i~ ru~~~~,

    ཕ་~འ~ མེས་~འེ~ གཅིག་~འི~ པའི་~འི~ མིང་~སྲིང་~འིང~ འཛོམས~~~~

    pa~ǎ~ mes~ě~ jig~ĭ~ bai~ĭ~ miŋ~sìŋ~ĭŋ~ zòm~~~~.

        ཕན་~སེམས་  མྱུ་~གུའི་  ལང་~འཚོ་  འཐུགས~།

        pan~sem  ñú~gǔi  laŋ~cò  tùg~,

            ཕན་~སེམས་  མྱུ་~གུའི་  ལང་~འཚོ་  འཐུགས~།

            pan~sem  ñú~gǔi  laŋ~cò  tùg~,

                དཔའ~འཛངས་  ལྡན་~པའི་  རིགས་~འི་~ རྒྱུད~འུད~ ཡོད~ ~

                ba~zàŋ  dán~bai  rig~ĭ~gyúd~ud~ yod~ ~.

        ཧེ་~ འེ~     ཡ་~ རི~ ལོ~ འོ~ ཡ་~རི་  འི~  ལོ~~།

        he~ ě~     ya~ ri~ lo~ ǒ~ ya~ri ĭ~ lo~~

            ཕན་~སེམས་  མྱུ་~གུའི་  ལང་~འང་~ འཚོ་~འོ~ འཐུགས~ ~

            pan~sem  ñú~gǔi  laŋ~cò  tùg~,

                དཔའ་~འཛངས་  ལྡན་~པའི་  རིགས་~འིག~ རྒྱུད་~འུད~  ཡོད~~

                ba~zàŋ  dán~bai  rig~ĭ~ gyúd~ǔd~ yod~ ~.



དུས~འུ་~ རབས་~འ~  གསར་~འ~ པའི་~འི་~ སྒོ་~ཁྱིམ་~འིམ~ ཀློང་~~~~

dǔs~ǔ~ rab~ ~  sàr~ǎ~ bai~ĭ~ gó~kyim~im~ lóŋ~~~~,

    མཐུན་~འུན~ སྒྲིལ་~འི~ ཟབ་~འ~ མོའི་~འི~ བརྟན་~རྩ་~འ~ བརླིང་~~~~

    tùn~un~ dríl~ĭ~ sǎb~ǎ~ moi~ĭ~ dan~za~líŋ~~~~.

        རང་~སྐད་  གཙང་~མའི་  བག་~ཆགས་  བཀྲ~

        raŋ~gad  zaŋ~mai  bag~qag  dra~

            རང་~སྐད་  གཙང་~མའི་  བག་~ཆགས་  བཀྲ~།

            raŋ~gad  zaŋ~mai  bag~qag  dra~

                 སྔོན་~ཐོན་  དཔའ་~བོའི་  གཤིས་~འི~ ཀ་~འ~ བཙན~།

                ŋòn~ton  ba~voi  xìs~ĭ~ ka~ǎ~ zan~.



བྱམས་~འམ~ ལྡན་~འན~  ཨ་~འ~ མའི་~འི་~ རུམ་~ཁུགས་~འུག~ ལ~~~~

jyǎm~ǎm~ dán~ǎ~  a~ǎ~ mai~ĭ~ rum~kug~ug~ la~~~~,

    དྭངས་~འང~ སེམས་~འེམ~ འོ་~འོ~ མའི་~འི~ འཛུམ་~ཞལ་  བཞད~~~~

    dǎŋ~ǎn~ sem~em~ hǒ~ǒ~ mai~ĭ~ zùm~xǎl  xád~~~~.

        དྲོད་~འཇམ་  སྟེར་~བའི་  ལག་~ཟས་  དང་~།

        drǒd~jàm  der~vai  lag~ sǎs~  dǎŋ~,

            དྲོད་~འཇམ་  སྟེར་~བའི་  ལག་~ ཟས་~  དང་~།

            drǒd~jàm  der~vai  lag~ sǎs~  dǎŋ~,

                ཀུན་~ཕན་  བསླབ་~བྱའི་  ངག་~འག~ དབྱངས་~འང~  འདུག~

                gun~pan  làb~jyǎi  ŋag~ǎg~ yáŋ~~  dùg~.

        ཧེ་~ འེ~     ཡ་~ རི~ ལོ~ འོ~  ཡ་~རི་  འི~  ལོ~~།

        he~ ě~     ya~ ri~ lo~ ǒ~ ya~ri ĭ~ lo~~

            དྲོད་~འཇམ་  སྟེར་~བའི་  ལག་~ ཟས་~  དང་~།

            drǒd~jàm  der~vai  lag~sǎs  dǎŋ~,

                ཀུན་~ཕན་  བསླབ་~བྱའི་  ངག་~འག~ དབྱངས་~འང~  འདུག~

                gun~pan  làb~jyǎi  ŋag~ǎg~ yáŋ~~  dùg~.