"May we be protected by Mañjushrīghoṣha, Sovereign of Speech,
Extending the feast of eloquent elucidations of dependent-arising
Through establishing emanations in countless pure lands
In the presence of a myriads of Supreme Sages.

With great wisdom seeing the two truths as they are,
With great intelligence raising the banner of the teaching,
With great compassion holding the lamp helping others,
Röl-pay-dor-je, actuality of all Buddhas, homage.

The discourse tearing mundane existence to shreds
Proclaimed in your Song
Is difficult to understand, therefore
May this word-commentary create a ship for easy access."

“E MA HO
May the Lama who teaches—nakedly just as it is—
The wondrous profound suchness of dependent-arising,
A kindness unrepayable, reside in the center of my heart!”

This is followed by a short section called ‘Promise to Compose the Text’:

“I will say a few words suddenly coming to mind.”

After that come the sections explaining the meaning of the text. The class comments on the first two verses:

“I, like a small crazy child,
Have neglected aged mama for a long time,
Yet seem close to knowing kind mama
Not recognized before though always together.
Through the hidden speech of elder brother, dependent-arising,
I think this “is, is—is not, is not” could be it.

These varieties of apprehendeds and apprehenders are mama’s smiling masks.
These changes—births, deaths, and transmigrations—are mama’s lies.
Undeceiving mama has deceived me.
The hope is for elder brother, dependent-arising, to protect me.”

"These varieties of apprehendeds and apprehenders are mama’s
smiling masks.
These changes—births, deaths, and transmigrations—are
mama’s lies.
Undeceiving mama has deceived me.
The hope is for elder brother, dependent-arising, to protect me."

The class continues with the commentary and analyses also the next verse:

"In sum, I hope to become released
Through the kindness of only aged mama—
If these apprehendeds and apprehenders were like this,
Even the Victors of the three times would not have the means to
protect me."

"In sum, I hope to become released
Through the kindness of only aged mama—
If these apprehendeds and apprehenders were like this,
Even the Victors of the three times would not have the means to
protect me.
Because these various changes are manifestations
Of changeless mama, there is release."

"There is something to understand in just this depending-there/depending-here,
Inexpressible mama not established as anything
And posing in all sorts of ways.
By searching for aged papa, the non-finding
Is itself the finding of aged mama,
Whereby from mama’s lap aged papa is found.
Hence I, a child, call for protection by the kind parents!"

Kön-chog-jig-me-wang-po’s commentary on this verse explains that what is to be understood here is to be taken as the dawning of emptiness as dependent-arisings and the dawning of dependent-arisings as emptiness. When emptiness dawns in such a way, it is said that the analysis of the view is complete. Then he quotes Tsong-kha-pa, Nor-zang-gya-tsho and Dalai Lama Kal-sang-gya-tsho emphasizing on this point.

“By searching for aged papa, the non-finding
Is itself the finding of aged mama,
Whereby from mama’s lap aged papa is found.
Hence I, a child, call for protection by the kind parents!”

"The face of mama, neither the same nor different,
Seems to exist exist in an unapprehendable way
In the mirror of the elder brother, dependent-arising.
The likes of crazy me has not engaged in investigation and analysis!"

Then Jangkya expresses his wish to see the face of aged mama emptiness:

"I hope—upon having laid aside the task of searching from afar
The testaments bestowed on the winds by Nāgārjuna and Chandrakīrti,
By means of Mañjushrīgarbha -
To see this aged mama abiding within."

And exposes some mistakes expressed by some proponents:

"Nowadays, some of our bright minds adhere to terminology
Such as “able to set itself up,” “truly established,” and so forth,
Whereby—leaving these concrete-concrete appearances as they
are—
They seem to be searching for something hornlike to negate. 2

“Proponents of the Great Exposition, of Sūtra, and of Cognition,
and the Three Eastern Proficients
Designate the body of the great ash-white mama elephant
With a variety of conventions—
Matter, fierce smiling striped tiger;
Apprehender, crazy brainless monkey;
Nondual self-instituting, young adult bear—
Yet they remain having discarded aged mama.”

“Though many Sa-kya, Nying-ma, and Karma and Drug-pa Kagyu scholars
Boastingly proclaimed various conventions such as Luminous empty nonapprehending own-awareness,
Pure from the letter Ka spontaneous natural face of Samantabhadra, Unfabricated innate Great Seal,
Voidness of assertion of the two extremes of existence and non-existence, and so forth.
If they are right about the mode of disposition [of reality], it is good.
Are those the place to point a finger?”

“Since external objects are not destroyed, it is not necessary to agitate your mind,
O two Proponents of Objects, rejoice rejoice!

Since although [consciousness] is not self-cognizing, valid cognition and object of comprehension are logically feasible,
All Proponents of Cognition, rejoice rejoice!”

At this point the class looks into the notion of self-cognition which is asserted by some Buddhist tenets.

"All phenomena are natureless; all phenomena are unproduced, unceasing, quiescent from the start, and naturally thoroughly passed beyond sorrow.”

Here the question raised is about the meaning of the word "quiescent ." Next question is about naturally abiding lineage and developmental lineage. The last question is about the relation between self-cognition and self-awareness.

“Even so, those having had little training in textual systems
Might not know how to use conventions.
I am not being disrespectful to you.
If offense happens to have been touched, please be patient.”

Next theme of the Song is how Jang-kya has sought the profound dependent-arising. It starts with texts he relied on:

“Though I am not robust knowing all,
By becoming skilled in riding the good steed
Of the ancestors’ texts through continuous application and
intense application I hope to become liberated from disastrous straits.”

"No need to search, for the seeker is it.
Don’t adhere as true, for that is just false.
The false is not refuted, for that is truth itself.
Okay to rest in not-annihilated not-permanent."

Then Jang-kya continues by expressing his gratitude for the kindness of kind Lamas:

"Though I have not seen mama, through only names
I seem to have met kind father and mother
Like lost for a long time staying near me.
Nāgārjuna and his spiritual sons are greatly kind!
Lo-zang-drag-pa is greatly kind!
The benevolent Lama is greatly kind!
I will worship mama as a means to return the kindness!"

And finally he dedicated the virtues:

"May aged mama, unborn and inexpressible,
Having gathered with the small child of knowing—
Lead all beings, my old mothers, to everlasting bliss
Through the great festival of the practices of the All-Good."