Buddhism offers countless words of guidance from realised masters. Some teachings feel distant or outdated today, but others remain timelessly relevant. This untitled poem by Jamyang Khyentse Chökyi Lodrö belongs firmly to the latter category. To me, it captures the very essence of the Buddha’s teachings, and more than that, it offers a practical path that anyone can follow. The commentary that follows is my own, written to explain each line in simple, everyday language, free from jargon. My hope is that it moves you beyond mere reading to reflect deeply on each line and, step by step, to bring real change into your life.

Before I begin, let me just say a few words about the author. Jamyang Khyentse Chökyi Lodrö was a master of 20th-century Tibetan Buddhism, renowned not only for his profound scholarship and meditative realisation but also for his visionary role in the non-sectarian movement. As a lineage holder across all schools of Tibetan Buddhism, he was a living library of endangered teachings, tirelessly receiving, preserving, and transmitting countless practices.

Line 1: “Ah, supreme child of noble family,”
This is an affectionate address to any person capable of deep self-reflection. “Supreme child” suggests that every human has the potential for wisdom and integrity. “Noble family” refers not to lineage but to the choice to live with ethical awareness.

Line 2: “Be careful not to idle away your time.”
Time spent without purpose or awareness cannot be recovered. Idleness here means mental drift, procrastination, and avoidance of meaningful action. The warning is practical: vigilance against wasted hours is the foundation of a fulfilling life.

Line 3: “Causes of regret are gradually approaching,”
Regret arises naturally from unexamined choices, not as punishment but as consequence. These causes, missed opportunities, harm done to others, neglected growth, approach slowly and deceptively. By the time regret fully arrives, the moment for action has often passed.

Line 4: “Due to our bestial, cow-like behaviour,”
“Cow-like behaviour” means mindlessly following impulses like eating, sleeping, and grazing on pleasures. Without conscious reflection, humans act no differently than animals driven by habit. The image is humbling but not shaming, it simply describes our default state.

Line 5: “Especially our fondness for meaningless prattle.”
Idle talk, gossip, boasting, repetitive complaints, frivolous chatter are singled out as particularly wasteful. It consumes hours, stirs up unnecessary emotions, and distracts from clear thinking. Reducing empty speech frees mental energy for what actually matters.

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Line 6: “For even as we might feign noble conduct,”
People often pretend to be virtuous, calm, or mature while inwardly clinging to selfish habits. This feigning is self-deception more than deception of others. We start to believe our own performance. The gap between outer appearance and inner reality is a core source of personal frustration.

Line 7: “Generally we crave tea, alcohol and meat, and”
These three represent ordinary sensory cravings: stimulants, intoxicants, and indulgent foods. The list is culturally specific but stands for any attachment to taste and consumption that runs on autopilot. Craving here is not enjoyment but compulsive, mindless grasping.

Line 8: “Habitually pursue attractive young partners,”
Romantic and sexual desire becomes another automatic habit, not genuine connection or love. “Habitually” emphasises that this pursuit is repetitive, unexamined, and often driven by ego rather than care. Without awareness, chasing attraction leads to repeated disappointment.

Line 9: “In contradiction to the Tathāgata’s teachings.”
In secular terms, this behaviour contradicts any ethical system based on awareness, restraint, and care for others. All the actions listed, such as chatter, cravings, chasing partners, work against a life of integrity. We cannot claim to live wisely while acting on pure impulse.

Line 10: “Just look at this, our miserable situation.”
The author demands honest, immediate recognition, not intellectual analysis but direct seeing. “Our” includes the author themselves, removing any superiority or judgment. “Miserable” is not pessimistic but accurate: a life ruled by habit and craving is genuinely unsatisfying.

Line 11: “Know that if this is how it is right now,”
Present behaviour is the sole predictor of future outcomes—there is no magical change later without cause now. “This is how it is” insists on radical acceptance of the current state without denial. The line sets up a simple causal logic: present actions create future results.

Line 12: “Later on, our pain will exceed that of a hundred illnesses.”
The pain of regret, broken relationships, and wasted potential is worse than most physical diseases. A hundred illnesses is an exaggeration for suffering that spreads to every part of life. This is not a threat but a warning: recognize this now to avoid unnecessary future anguish.

Line 13: “Make an effort therefore to cultivate pure motivation,”
The turning point: from diagnosis to remedy. Effort is the engine of all meaningful change. “Pure motivation” means acting from genuine care for others and for your own long-term well-being, not from vanity or fear.

Line 14: “Nurture the training in the transcendent perfections, and”
In secular terms, these are virtues: generosity, ethical discipline, patience, sustained effort, focused attention, and clear discernment. “Nurture” suggests gentle, sustained care, like watering a plant, not forceful willpower. Training in these qualities is lifelong.

Line 15: “Only be of benefit to all beings,”
This is the core ethical principle: every action, word, and thought should serve others as well as yourself. “Only” is exclusive—no room for selfish motives mixed in. “All beings” includes people you dislike, strangers, and even those who have harmed you.

Line 16: “Purely like the milk of the supremely bounteous cow.”
A cow’s milk is naturally pure, nourishing, and freely given—not extracted by force or deception. The image evokes abundant generosity that expects nothing in return. Your helpful conduct should feel as effortless and plentiful as that milk.

Line 17: “Quite like the cooling camara fan, which”
A camara fan (traditionally made from a yak tail) is used to offer cooling comfort and dispel heat. It represents gentle, active compassion that soothes suffering without aggression. “Cooling” contrasts with the heat of anger, craving, and stress that burns people out.

Line 18: “Repels the threat of excessive heat, and”
Excessive heat symbolizes the inner pressures of greed, irritation, and confusion that overwhelm the mind. Repelling does not mean fighting but pacifying—returning to balance without violence. Your practice should protect yourself and others from inner burning.

Line 19: “Steadily like the flow of the River Ganges,”
The Ganges flows continuously, day and night, without interruption or rushing. Steadiness is the opposite of sporadic effort: intense for a week, then lazy for a month. A reliable, steady pace accomplishes far more than dramatic bursts.

Line 20: “Train to develop perfect diligence.”
Perfect diligence is joyful effort that never tires because it is free from attachment to immediate results. It is not grim endurance but the satisfaction of steady progress. Diligence is a skill you build, not an inborn trait.

Line 21: “Utterly reject arrogance and haughtiness,”
Arrogance is the belief that you are already advanced enough; haughtiness looks down on others. “Utterly reject” means no negotiation—these attitudes poison everything from the start. Pride blocks learning, damages relationships, and prevents genuine humility.

Line 22: “View with disdain coarse, unwholesome conduct,”
“View with disdain” means clear moral discrimination, not contempt for people as such. Coarse conduct includes lying, stealing, harsh speech, physical aggression, and exploitation. A healthy aversion to such actions keeps you from drifting into them.

Line 23: “Wholly avoid all forms of busyness and clamour,”
Busyness is constant activity that leaves no space for quiet reflection. Clamour means noisy environments, pointless arguments, social chaos, and mental clutter. “Wholly avoid” is strong: silence and simplicity are not optional extras but necessities for clarity.

Line 24: “Expertly adopt noble, respectable behaviour.”
“Expertly” means with skill and discernment, not rigid rule-following. Noble behaviour is ethical conduct arising from awareness and care, not from fear of judgment. “Respectable” here means worthy of respect from thoughtful people, not from the crowd.

Line 25: “Yearn to tame the mind that is as tough as yak-horn, and”
The untrained mind is hard, stubborn, and resistant to change—like a yak’s horn. “Yearn” implies deep desire, not reluctant duty: you must actually want to train your mind. Taming is not destroying but guiding, like training a wild animal.

Line 26: “Zealously refine it until it’s soft and smooth like wool.”
Zeal means enthusiastic, joyful effort—the opposite of grudging discipline. Refinement is gradual: yak horn does not become wool overnight; it requires sustained work. A flexible, smooth mind responds to situations with ease rather than rigidity.

Line 27: “Guard yourself in the manner of a deer.”
A deer is constantly alert, sensitive to the slightest sound or movement. Guarding yourself means paying attention to your actions, words, and thoughts at all times. The deer is not paranoid but wisely aware—it relaxes only when truly safe.

Line 28: “Sustain living beings, just like the great Earth itself.”
The Earth supports all beings without discrimination—heavy and light, pleasant and unpleasant. Sustaining means providing conditions for growth, not controlling or possessing. This is the quality of even-minded support: unwavering regardless of how others respond.

Line 29: “Give up, in short, all unwholesome forms of conduct”
“In short” summarizes the entire ethical framework: abandon what causes harm. Unwholesome means any action rooted in selfishness, ill will, or confusion. Giving up is not suppression but letting go naturally, seeing the futility of such actions.

Line 30: “And meditate on the unborn, the meaning of A.”
The “unborn” is reality as it is, not created by thought and not destroyed by time. The letter A represents the simplest, most fundamental sound from which language arises. Meditating on A means resting in direct awareness before concepts and stories begin.

Let these words serve as a gentle nudge to step away from old habits and embrace something brighter. Change may seem daunting at first, but even the smallest effort is a victory. Take the poem’s wisdom to heart and make it your own. Start now, and you might be surprised by how much better you feel tomorrow.

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Milk of the Bounteous Cow