Intrinsic Nature, Fundamental Transformation, Non-conceptual Wakefulness

Pemba Lama

TSTD 302

28-Mar-2016                                  Short Paper – 2


The differences between intrinsic nature, fundamental transformation and nonconceptual awareness is that the intrinsic nature is the reality of whole phenomena being free of all extremes form the beginning of time. The phenomena is relative truth that can be cognized or lies on the extremes of existence, while the intrinsic nature of phenomena is ultimate truth being free of conception that is referred as suchness in another word. Ultimate truth is not a separate entity apart from relative truth. Relative truth is the basement of ultimate truth, because the nature of relative truth is nothing more than emptiness that is free of duality, free of exception and so forth free of extremes. It is like that of final truth of nature revealed by Buddha after going through the final fundamental transformation of completely understanding ‘suchness’ through whopping out obscurations completely from the mindset giving arise to the nonconceptual awareness that is free of whole extremes of conception.

Intrinsic nature which is free of whole extremes and targeted as an object to be identified by bodhisattvas at the path of practices (five paths and ten grounds). The bodhisattva who had attained the path of seeing has gained the nonconceptual awareness at the time of equipoise meditation, such is the bodhisattva who has fundamentally transformed himself to the quality of noble arya with the ability of quality wisdom (nonconceptual wisdom) to enter into the equipoise meditation of direct realization of the intrinsic nature of whole phenomena. Specifically, the bodhisattvas are able to have fully active nonconceptual wisdom at the time of equipoise meditation. Bodhisattva’s realization of intrinsic nature of whole phenomena at the state of equipoise meditation is same as that of Buddha’s realization of intrinsic nature of whole phenomena. The fundamental transformation of Bodhisattva on first bhumi versus the path of no more practices (state of Buddhahood) has several differences in terms of quality of realizations of intrinsic nature. Fundamental transformation of bodhisattvas and that of Buddha is all that differentiate Buddha from those of bodhisattva. Through the fundamental transformations, the bodhisattva gains the nonconceptual awareness which is directly connected with the reality of whole phenomena (intrinsic nature). When Bodhisattva wakes from equipoise meditation and enters the stage of post-meditation, it is likely that bodhisattva on path of seeing will gain 1200 qualities, Bodhisattavas on second Bhumi (path of no-stain) gains 12000 qualities, and higher the state of realization (path of bodhisattva) greater the number of qualities. In the final path of no more learning is the state of Buddhahood where the bodhisattva from the final stage of tenth bhumi is fundamentally transformed to the stage of 11th Bhumi (Buddhahood) is permanently unmoved from the state of equipoise meditation for the numbers of qualities of Buddha is incalculable and nonconceptual wisdom is thoroughly awakened.

The nonconceptual wisdom is always there in the state of equipoise meditation. it is know through that the bodhisattva on the equipoise meditation does have direct realization of intrinsic nature and not at the state of post meditation. At the path of no more learning or no more practice is the only state in which we had no any conception of Buddha moving in and out of equipoise meditation and post meditation. In the text “The middle way” in the chapter of 11th bhumi, it is concluded that Buddha is the state of being one with the dharmakaya and doesn’t move in and out of equipoise meditation and post-meditation. Also from the “Diamond cutting sutra’s final passage”, it is said that Buddha is permanent, those person who perceives Buddha as form, sound, are the person who have fallen into the term of wrong view, such persons won’t be able to see me.

The differences of bodhisattva and that of Buddha’s realization of intrinsic nature is that of having greater and clearer direct realization of intrinsic nature. For the bodhisattva on the path of seeing, the direct realization of intrinsic is like that of a person with healthy eyesight having direct perception of human form in dark room with the help of light from immersing from out of window. The bodhisattva on 2nd Bhumi will have much clearer and greater direct realization of intrinsic nature and so forth much greater and clearer direct realization of intrinsic nature by bodhisattvas on the higher levels. The stage of Buddhahood is the only state at where the direct realization of intrinsic nature is completely clear and greatly understood with never-changing nonconceptual awakened wisdom fundamentally transformed through completion of whole merits and virtues along with abandonment of complete coarse and subtle afflictive and cognitive obscurations.



Losing our Religion(Tradition vs Modernism)

Pemba Lama

BSTD 410

18-03-2016                        Learning Cell – Losing our Religion


In these days, when someone tries to approach Buddhism, it is likely going to end up getting piece of cake like treasure from the whole treasure island of Buddhism without being able to understand the value of whole treasure. Buddhism is most flexible religion and/or philosophy for the religious people and influential philosophers. It is also considered as science of mind and can be practiced in practical way like those of people who consider them as just spiritual and non-religious. One can find teachings on various field of daily life practices in Buddhism as it is commonly known to scholars of ancient and modern Buddhism as there is vast numbers of texts and one can rely upon specific text among those vast numbers of texts in order to verify their own assumption and practice on that.[1] The most influential part in Buddhism is that of meditation taught in every aspect of Buddhist practices is very well adapted in both pre-modern and modern age. D.T. Suzuki and other modern scholars who received modern academic education worked for bringing up Buddhism in developed countries such as USA in academic way without providing whole context of Buddhism from traditional context excluding the notion of religious practices and rebirth. Buddhist modernism has two way of ascribing themselves to be Buddhism, that of scientific matters and spiritual practices.[2] Avoiding the traditional essence of religious practices and relying upon getting deeper knowledge of traditional Buddhism, the westerners were able to live their life as Buddhist by applying limited practices and giving up onto looking into deeper meaning of Buddha’s words. It is important for someone to keep the traditional Buddhism alive and pass it to others in order to make it keep going on and on without losing essence of traditional Buddhism. If Buddhist scholars of modern age keep going on with academic method to translate and keep only partial of knowledge they acquired from Buddhist texts, then that might become the danger of losing the numerous essential texts and precious Buddhist traditions preserved from several decades ago.


Traditionally, Buddhism is considered as genuine religion where one do have access to wide range of Buddha’s doctrines. For the person having enthusiasm for gaining insight in Buddhism need to become an appropriate vessel to receive those teachings and follow the daily practices of Buddhists way in traditional way.[3] There are two specific mode of practices in the system of traditional Tibetan and/or Indian Buddhism. That is, in order to become genuine Buddhist practitioner, either one must have right understanding of whole teachings of Buddha or must have strong sense of non-transforming smooth faith in teacher as living Buddha and eager to give up everything or/and ready to commit any kind of deed as prescribed by his/her own teacher.[4] Generally, traditional method of becoming an appropriate vessel is through investigating the teachings of Buddha and the quality of teacher and apprehending teacher and teachings as a specific foundation of receiving appropriate teachings and instructions on method of applying teachings on practices in proper way.[5]

Hence we are living in the society where thousands of people who claims themselves to be Buddhist and notice them perform various ritual performs and engage in receiving teachings, empowerments, oral transmission and teachings. If we give a peek upon their activities from the level of academic studies of Buddhism, we might feel very weird and interesting at the same time to notice the activities of Buddhist people of traditional system. The thing that makes modern Buddhist on the level of academic Buddhist studies will go through is reading the texts available in printed version in order to understand the essence of Buddhism and Buddhist peoples of different cultures without fulfilling the requirement of having someone as genuine spiritual teacher to guide them with teachings and instructions is defined as “modern Buddhism”. The way of modern Buddhism’s freedom in having access to Vajrayana texts and practices with complete understanding excluding the instructions of spiritual traditional teacher in Vajrayana Buddhist context is considered as major risk of plunging oneself into trap of unpleasant experiences in this very life and next life.[6] Traditional Buddhist system pays major interests in practices of ethical conducts and religious practices and engagement in reading the various texts on the words of Buddha and Bodhisattvas.

Modern Buddhism is another term used as implication for the prevention of misunderstanding of being protestant Buddhism to be like that of protestant Christian movement, not relying upon the authority of priests only and notion of rebirth etc., but having viewpoint that one can have direct connection with supreme god through one’s one spiritual practices of generating connections with god through the matter of heart. Avoiding the practices of ritual performance and demands of priests thinking that these traditional stuffs might become a major obstacles for the practices of becoming one with god through spiritual practices.[7] That which can be practiced individually to give arise in having direct connection with god and understandable through the readings of texts freely available for the purpose of beneficiation of local people is the key for giving arise to influential spiritual path and such path does not require any blessings or authority from priests or the authorities of church.


The modern Buddhists who are engaged in specific teachings from the wide range of traditional context using scientific method like that of Cartesian’s notion of discarding everything that doesn’t stay fit with scientific matters and that of spiritual seekers who seeks freedom of picking selective partial method of tradition into their own method of practices of becoming one with divine power. As the matter of staying fit with scientific matters, modernists are keeping up with selective portion of traditional Buddhism that matches up with the theory of scientific rationalism. For example, the notion of dependent arising such as giving arise to positive thinking through single mindedly meditating upon positive emotions is undeniable for individuals, and that of cyclic existence of plants and humans lifeline etcetera are commonly accepted in both Buddhism and Scientists.[8]

The spirituality and scientific rationalism are the two main aspects of modern Buddhism as we can draw outline through investigation upon the transformed version of traditional Buddhism in this modern age.[9] Although the movement of Buddhist modernism took a huge step from 19th century onward,[10] tradition Buddhism is not severely wiped out and preserved by many of Buddhist masters of Tibet and other societies through the religious practices and monastic educations. Comparing tradition versus modern Buddhism, we get to know that traditional Buddhism is the source of modern Buddhism. If someone who picks out a selective single practices out of tradition and tries to represent themselves as Buddhism is? Spirituality comes down to the selective practices that are limited and insufficient to represent as Buddhism and Scientific rationalism excluding the religious ritual practices which have been continuously passed down from several centuries without losing its essence.

When we imagine that what might become of Buddhism if its authority is given to spirituality and/or scientific rationalism, we get the negative vibes of losing Buddha, dharma, and Sangha from the essence of New Buddhism or modern Buddhism.[11] Buddhism might not be called Buddhism or transformed into something else if it was all about personal interests and experiences. Since vast amount of traditional Buddhist texts are available in Tibetan texts which are quite hard to understand properly without having undergone task of studying in Tibetan monastic institutions for years. When a person or so tries to translate these Tibetan texts into other languages, there is the danger of the texts being translated into wrong way. For example: Phayul Pong-wa rgyal-ses lag-len yin, being translated as ‘leaving behind father’s land is the job of king’s son’ instead of ‘leaving behind homeland is the deed of bodhisattva’. Also Burnouf claimed that job of translating one text to another is difficult.[12]


There is huge differences in traditional and modernism, traditionalism is all that can be referred as original and modernism as the piece of or transformed or artificial form of original body. Modernism drew out the Buddhist doctrines of dependent arising of karma, cause and effects and made it available for public without traditional value excluding needs of teacher or spiritual friend in order to have insight in Buddhism. Buddhism can be transformed into spirituality or modernism, but such partial modes (spirituality and modernism) of Buddhism cannot stand as a total representation of authentic Buddhism unless supported by traditional aspects of Buddhism.[13] The role of Buddhist people to represent Buddhism in exact way is to express the Buddhism itself through having gone through rigorous studies in well-known monastic institutes like that of Namdroling monastery located in South India and Serta Larung in Tibet and so forth Sarnath University in Varanasi etcetera.[14] Thus the spiritualist and modernist Buddhist people does lack a supportive material for representation of Buddhism for the reason of modern Buddhism being the choices of individual interests out of Traditionalism. If the future generations of Buddhists were to apply spiritual practices and modern Buddhism, then traditional Buddhism will begin to come into extinction. Also the commitment of translating traditional texts in modern language without having correct understanding of both word and its meaning would lead to the degeneration of Buddhist doctrine texts in upcoming future time of Buddhism.







Bibliography :

Paltrul Rinpoche

  1. ཀུན་བཟང་བླ་མའི་ཞལ་ལུང་། (Kun Zang Lamai Zal Lung)

The corporate Body of the Buddha Educational Foundation

Hang CHouw South Road, Sec.1, Taipei, Taiwan

tel+886-2-2395-1198 Fax+886-2-2391-3415

website-, ref-


  1. ཡོན་ཏན་མཛོད། (Yonten mzod)

The corporate Body of the Buddha Educational Foundation

Hang CHouw South Road, Sec.1, Taipei, Taiwan

tel+886-2-2395-1198 Fax+886-2-2391-3415

website-, ref-


  1. Andrew Cooper. “Losing Our Religion”. Interview with Robert Sharf.Tricycle, summer 2007, 44-49.
  2. Modernity and the Early Discourse of Scientific Buddhism

Authors(s): David L. McMahan

Source: Journal of the American Academy of Religion,

Vol. 72, No. 4 (Dec., 2004), pp. 897-933

Published by: Oxford University Press

Stable URL:

Accessed: 24-03-2016 03:03 UTC


[1] Andrew Cooper. “Losing Our Religion”. Interview with Robert Sharf. Tricycle, summer 2007, 44-49. P. 46

[2] Andrew Cooper. “Losing Our Religion”. Interview with Robert Sharf. Tricycle, summer 2007, 45

[3] Paltrul Rinpoche, Kunzang Lamai Zal Lung (words of my perfect teacher) , pdf p. 12

[4] Paltrul Rinpoche, Kunzang Lamai Zal Lung (Words of my perfect teacher), p 178 6th line

[5] Paltrul Rinpoche, Kunzang Lamai Zal Lung (words of my perfect teacher), p. 7

[6] Jigme Lingpa, Yonten mZod, Interpreted by Dodrub, p.439

[7] Andrew Cooper. “Losing Our Religion”. Interview with Robert Sharf. Tricycle, summer 2007, p. 45

[8] McMahan: Modernity and the early Discourse of Scientific Buddhism, p. 901

[9] Andrew Cooper. “Losing Our Religion”. Interview with Robert Sharf. Tricycle, summer 2007, 44-49.  p. 45

[10] Protestant Buddhism, p. 1

[11] Andrew Cooper. “Losing Our Religion”. Interview with Robert Sharf. Tricycle, summer 2007, p. 48

[12] Lopez, The Science of Buddhism, p. 168

[13] Andrew Cooper. “Losing Our Religion”. Interview with Robert Sharf. Tricycle, summer 2007, p. 49

[14] Andrew Cooper. “Losing Our Religion”. Interview with Robert Sharf. Tricycle, summer 2007, p. 49

What if there’s rebirth in Hell?

hell1Today (Feb – 13 – 2016) after getting back to home from Fcube cinema watching Deadpool, without my knowing, the past image of going to Patan with Lama Nyima Tsering to check on the making of Buddha statue in 2014 or 2015(forgot the exact year/date). There, I noticed that how violent and hot does the boiling liquid substance of solid copper does appear in real life image. Starting from the moving image of tremendously hot and liquidity substance of numbers of kilograms in one real thick bucket (i think that bucket is made up of iron or something else/ don’t know exactly), I began to think of hell realm where uncountable numbers of beings are born due to their commitment of getting envolved in vast numbers of sin with and without their acknowledgement. I do not know whether if there are hell realm or not, or is there any chances of rebirth after death, or am I just going to completely disappear from this world.

According to the numbers of texts which are believed to be the words of Buddha (Supremely enlightened being), there are hundreds of ways in which Kamma, Cause, and Effects are explained in order to save the beings from taking the wrong path and guide toward the realization of the nature of one’s own mind. The most common words of Buddha mostly well known by Tibetan and Indian scholars are

  1. I will show you the method to attain liberation, follow the method or not is your own choice.
  2. Not committing any sin, thoroughly being engaged in auspicious wholesome deeds, taming one’s own min, this is my teaching.
  3. In Mahayana’s prajnaparamita context, those who sees Buddha as having form/or sound, are on the wrong track.
  4. You create your kamma, your kamma gives you the exact taste of your past kamma in the form of effects/fruition.
  5. Wholesome deed brings in happiness, unwholesome deed pours in suffering.
  6. Those who are wise and intelligent, do examine my words thoroughly, like that of goldsmith burning, cutting, and scratching gold, if you find it beneficial, then it should be put into practices, and not as altar substances for paying respect.

I had completed my studies in Namdroling shedra at the beginning of 2010 and currently doing BA in Rangjung yeshe shedra as normal student to gain aspect of western academic view into the study of Buddhism. Well, am really bad at studies and I have no gut to judge other people for their own perception into the both or any of Tradition and modern Buddhism. There’s been the several occasions in which I looked back to bed to see if my body is lying over there and all left is my soul to travel for next life after waking up from sleep. It feels good to know that am still alive and can do whatever I want to do… I kept looking back to my past and I know that I’ve committed murder of hundreds of flies and other insects plus some fishes and birds in my childhood, but I think I did spent my life with being honest and straight forward avoiding harm to others.

Being a normal human I have no idea whether am going to die soon or live for more than year or longer. Sometimes, I think that I don’t have to worry about my life after death for the reason I never seek for chances to cheat or mislead others. When I think of how I have been fooling myself, I think there is possibility of going through torture in hell after the end of this very life. I might been the one with experiences of going through several rebirth in my past lives but no power to recall those memory of past lives, or maybe it is possible that I did not came from past life, all I had is this very present life and will completely disappear after my death.

to be continued……. right now am feeling sleepy… goodnight.


Traits of Samsara and Liberation

Pemba Lama

BSTD 302

3 – Feb – 2016                Traits of Samsara and Liberation


As the text (Distinguishing phenomena from its intrinsic nature) goes on explaining the two traits of Samsara and Liberation in different ways, we have to focus on that which is the present state of afflictions in mental state and prisoned in the cell of suffering is all that is explained as traits of Samsara, and the other one which is free of such traits is known as Liberation. Meaning, that which is free of afflictions and having the state of freedom from worldly engagement and total cessation of suffering is the state that is called the trait of liberation. Khenpo la gave a lot of explanations onto the character and trait of these two (Samsara and Liberation). With some of the examples such as “ in order to realize the emptiness of table, it is necessary to realize the substantially established table, for the reason it is impossible to indicate the emptiness of table without having externally established table. One cannot point out the realization of emptiness occurred through focusing on intrinsic nature of table without having objective table as object of focus.


Khenpo Gyaltsen’s speech on the nature of Samsara and Liberation was quite interesting as we went through having discussion onto the consciousness and Buddha nature and Thus gone one (enlightened being). “the state of having cognitive mind (both consciousness and unconsciousness mind) is what came to be known as consciousness formed through the power of cause and conditions of wandering into delusion by failing to realize the dharmata, such consciousness is merely came to be known as ‘all ground consciousness’, functioning as the bases for afflicted mind and sensual consciousness. It is explained through the seeds (karmic imprint and tenacious thoughts), and dream. While sleeping, even though our sensory organs stopped working, our base consciousness (all ground consciousness) along with the afflicted mental consciousness explores the vast area of sensual objects in dreams and act according to that. Buddha nature is the essential core residing within every living beings covered with afflicted obscurations, when the sentient being purifies their whole karma and attains the ground of supreme enlightenment, it is known as essential core of Buddha nature being fully bloomed out of whole obscurations and shining as bright sun onto the whole vast land without any obscuration.”


In last semester while giving instructions on “Middle beyond extreme” Khenpo Gyaltsen pointed out that “Buddha might come or not, the essential nature of every phenomena will remain same, which is dharmata, the intrinsic nature of every phenomena, and it is one.” One major point is that we need to understand that dharmata is inseparable and it doesn’t have any level of numbers and so forth. The world might appear to be limited or unlimited based on the views of individual beings.

Just think of that everything is nothing more than just a mere appearance occurred through the power of seeds (karmic imprints/afflictions) giving arise to the perception of existence of external world and other beings abiding in that mere appearance of world vessel. When we talk of Mahayana according to the thoughts of Mind only school, it is obvious that the only mind is real and rest are nothing more than just a mere appearance of delusion projected by mind. So in this context there should be only just a one mind which entails that externally there are no other phenomena with exclusive consciousness/mind. If one says that there are countless beings with their own consciousness, then it follows that since those are nothing more than a mere appearance like those of dream and if they truly contain their own consciousness then even the elephant of dream will have the power to think and move on its own entailing that one dream is work of several individual consciousness. This is the logical reason in row to approve that either every phenomena (both living being and other such as ground, rock, mountain and so forth) should be acknowledged as having Buddha nature or just a one single mind to be having consciousness and wandering into magical dream world full of visual projections filled with vast numbers of partial consciousnesses as branches of one actual consciousness, if any of those partial consciousness contains Buddha nature in external way then it follows that whole vast numbers of visual projections should be pervaded with equal numbers of Buddha nature.

Lastly the seed of samsara is afflicted mind and having Buddha nature is the seed to liberation. The mere appearance is nothing more than just a simple reflection of one’s own karmic effects and the whole processes of Samsara and Liberation is nothing more than just a dream as spoken by the Buddha, that whole existing and non-existing dharma are nothing more than mere dream and so forth.


Cycling to Sankhu

Today cycling to sankhu was tremendously unexpected experience… before leaving for sankhu, I took my cycle to cycle shop to tighten the rear wheel. Got back to home packed my red-black back-bag with kindle paperwhite reader, red bottle full of warm water and left home for Sankhu around 10:am. When i got to Apanga, i got to know that the cycle mechanic boy did something wrong with rear wheel as the one side of rear wheel began to scratch against the body frame and got real bad riding experience, but i kept going on toward Sankhu through riding and walking until i got to the old house cycle repair shop to fix rear wheel and front brake… after that i had smooth riding experience upto vajrayogini temple in Sankhu… parked my mtb (mountain bike) by locking it to solar light pillar and went inside the compound area of Vajrayogini temple… managed to get a iron stool at the front rear of main temple, took out water bottle and kindle paperwhite reader, drank warm water and started reading some pages of Dwu-ma Rgyen (the ornament of middle way) by Mipham Rinpoche).  Then i took out my note2 phone and started to take pictures of temple, while taking pictures i saw a girl in black jacket, she was not that attractive and was there with her sister and parents to visit temple… suddenly thoughts of girls appearance in facebook and in actual real struck my mind and wanted to find out the difference between person in real life and in picture, so i directed my phone camera toward her and took some snaps, i took my time to look into the snaps and found that although that girl appear just enough beautiful as a living human being in real life, in pictures she tranformed into somewhat much more attractive than her apearance in real life. Made me feel like maybe every women does appear much better in pictures than they do in real life. Looking forward to go back to home, I stepped out of temple and unlocked my mtb and got busy in preparing myself to get ready. At that moment the girl with her family left the temple by taxi, after a minute or two i left the place in hurry as usual toward my home by roughly stepping down the rocky trails for about 8 minutes, with that 8 minutes i was hardly being able to take control of cycle and making others to focus at my way of rough ride and got near that taxi with girl but unable to overtake as i was hardly getting any space for doing do; however i managed to takeover them on the way out of Sankhu upto Brahmakhel as my energy started running on low power. Got back to home around 3:pm. from Sankhu to jorpati home it took around 50 minutes to reach home which is probably much faster than usual for me. Now having Kwality suger free cream cracker biscuits with cold water as lunch being seated on thick green mat at home terrace under the warm sunlight.

Translation project 302 4/25/2015 (Precious Human Life)

You've precious human life. don't waste it. use your human life to practice bodhicitta

You’ve precious human life. don’t waste it. use your human life to practice bodhicitta


From the mouth of precious lama/guru


From the commentary of Bodhi-carya-avatara


This opportunity of human life is too difficult to find


Person having chance to commit important duty


If no benefit has been committed in this life


How can it be possible to receive perfection in next


Thus spoken


Also auspicious moment is referred to being free from eight state of bad rebirth


This birth of human with completion of self and others ten fortune is very difficult task to achieve.


Even if one achieved it, there’s no freedom to live long


The dreadful death might come


When it comes, the death will carry to beyond world


Medicine, mantra, and magical formula/knowledge will become powerless


Likewise sun going toward the secret spot of mountain


At the time of not being able to reverse by any skill


Protector, excluding doctrine nothing can end suffering, thus


No other method than applying dharma practice


to practice dharma, like dharma of uncompleted or closed lid won’t help


Need to practice doctrine from heart


To practice doctrine by heart, one should acknowledge the character of all these (dharma).


Lifting path of knowledge, straighten it and put the consciousness on path


as it’s important to practice wholesome deeds


Not knowing the essence of whole dharma, whole good deeds will become fallacy as an illusory person


This instructions is shown for applying essence to path


Here, if explain the meaning of essence


Not knowing character of whole dharma, plunging into illusory is,


Generally dharma consist of multiple number, but it can be gathered as four part


Not knowing character of whole conditioned phenomena subjected to impermanence,


Whatsoever merit and virtue cultivated, all these accumulation are transcended as futile by having the concept of this very life



Second, not knowing all dharma of cause and effects as dependent arising, all the hardship of keeping pure perception will transcend as illusive


Third, the beings gathered in five realm or six realm are parents, and



Not knowing that all parents having sufferings, not having compassion within, engaging in benefitting other beings will become futile.



Fourth, not knowing the nature of whole dharma as no-production from the beginning, all deeds of no-clinging and non-attachment will become futile.


Thus, not knowing character of whole dharma will result in futile, like illusive form of person.


Here’s four division on instructions for applying dharma characteristics to path.



Here’s four division in this transcending of all wholesome deeds to futile and illusive form of person.



Not being thoughtful on impermanent death and give arise to such idea, then committing wholesome deeds will become futile.




Generally it’s important to commit sublime dharma if one want to attain nirvana through escaping from the suffering of samsara.


To practice dharma, it’s important to take it onto path avoiding counterfeit.


Taking to path it’s necessary to practice impermanence


Having time to commit dharma, having time for meditation



Here dharma to practice, whatsoever cultivated through having the idea of this life won’t life doer higher from samsara


Looking forward to escape from suffering of this samsara


It’s necessary to meditate on impermanent for a session before committing all wholesome deeds



When arising of dharma in self through meditating thus happens, there’ll no interest in any kind of worldly deeds, the concept of useless is arisen.


Having thus confine thought, it’s impossible for dharma to not go on path


Whatsoever cultivated merit, it’s said to become qualified


Generally it’s necessary to keep practicing decent moral to practice dharma


To keep that, firstly, through practicing meditation on karma, cause and effects


Coming to believe in cause and effects is necessary to have


Meditation of becoming familiar with karma, cause and effects is


Not believing in karma cause and effects, the practicing of keeping decent moralities will become counterfeit.


Meaning of thus spoken words is


That will become hypocrisy


For some it’s impossible to hide for practicing moral in wrong way


Even keeping decent moral won’t lift up from samsara


Won’t be able to give rise to moral conduct of determination going out of samsara


For that reason, looking forward to practice the decent moral conduct


It’s necessary to meditate karma, cause and effects


It gets familiar through meditating upon it


If one believe in karma, cause and effects,


It naturally follows the practicing of decent moral conduct.


It follows the qualified decent moral conduct of leaving samsara


At start, if one doesn’t give arise to the pure mind of love and compassion.


Working for other’s benefit is also counterfeit action


Meaning of thus spoken words is



To achieve the fruit of correctly perfect Buddha, it’s necessary for bodhisattva on the path to work on behalf other sentient beings


In this context, practicing love, compassion and bodhi-mind


It is necessary to give rise to these three in one’s mind


Indirectly self-benefitting, engaging into other benefit activity will not become path


it’s counterfeit action of other’s benefit


For these reason, looking forward to do welfare of others


At the beginning, it’s necessary to practice these three factors, loving kindness, compassion and Bodhi mind.


Necessary to give rise of these three


Mind training on these three, non-clinging onto self, the character of engaging in other’s welfare will


That’s unmistaken path


That way, bodhisattvas at the time of working on other’s welfare


Being attached?


Necessary to be without desire and clinging.


There at the equipoise meditation of bodhisattvas, meditating onto the profound emptiness of every dharma,


At time of post-meditation, it’s necessary to have view of phenomena as illusion


Not practicing before


At time of equipoise meditation, even meditating onto the meaning of emptiness.


at time of post-meditation, not knowing phenomena as illusion, the claims of having no desire and attachment are all superficial


Example is fire covered with ash, because


Then knot of self-clinging is in deep down


This won’t become path


Loosening the tight knot of attachment to entities from deep, the conception of true existence will be removed


Not having attachment to self and not relying upon result


The coming into existence of no-conceptualization mind is the qualified actual path.


From the word of precious guru


Generally, due to the 84000 kinds of afflictions in sentient beings, The Buddha taught the 84000 volumes of door to participate into dharma as an antidote to the 84000 afflictions.


If concluded, it’s gathered into three vehicle/yana


These moment won’t explain vehicle of Shravakas and Pratekyabuddha


Shall explain the instruction of great vehicle


There’s two in these context


Actual meaning, instruction of view and meditation


Instruction of engaging in straight meaning


Thus while following the path, by not separating view, meditation and physical conduct,


This also needed to practice in connection with each other


These way, delaying the practice won’t make any progress


While having this precious human life, It’s necessary to put in effort.


Even having human life, it’s impermanent, so fear of death might come


This life being uncertain, also not knowing when death will strike.


Do commit wholesome deeds without waste, and engage in siddhi from this very moment


Thus all these appearance are outwardly an invalid existence


It’s an appearance caused by illusive mind projection


For example although, it’s not being different than the appearance of dream of last night after going to sleep, at the conceptual level cause and effects are truth only in dream and illusion form


It’s necessary to abandon defilement and practice accumulation of merits


Not abandoning defilement and not cultivating merits, such practitioner won’t be able to do


Engaging in only self-liberation,  the persons of shravakas and pratekyabuddhas followers also need to abandon sinful defilements,


The method of engaging in others welfare, prajnaparamita followers also need to practice accumulation of merits by abandoning defilements


Generally it’s ok if don’t want to commit dharma


If commit, from this point it’s very important to be aware of cause and effects


Thus to engage in practicing the meaning of cause and effects,


By loving the human life we have


Abandon defilements by relying upon this human life


Practice wholesome deeds


Practicing the desired meanings of high realms of world and ultimate liberation


There’s four meanings to this precious gem of wish fulfilling instruction.


First, practicing the difficulties of attaining this precious human life


Natural leisure of being free from eight stage of non-leisure


It’s very difficult to have fortune of self and other’s


From the text of Bodhicaryavatara


It’s very difficult to have this precious human life


Thus spoken


Now not having any fault with five faculties


Having such human life, which is suitable for having three kinds of vows


It’s not achieved with fortune or through the good mode of facing


It’s achieved through cultivation of enormous merits and boundless hardships of past lives.


In this time of having such a precious human life, which is such difficult to achieve


If didn’t engage in practicing dharma, from next life, being born into non-leisure stage, there’s no chance to practice dharma


From the Bodhicaryavatara texts


If don’t accumulate benefit in this life


How can one achieve right in next life?


Thus spoken


It’s not wise to delay the practicing of dharma, need to practice right from this moment


If thought why, this precious human life don’t have spare time.




The instruction of practicing impermanent death is


Not lasting long, because death sure will arrive


It’s arrival, when it comes upon is unknown


When it happens, no other than perfect dharma, it’s not emptied


After death, it won’t become nothingness as view of Lokayutta followers


Through the power of good and evil karma, it’s sure to take rebirth in higher and lower realms


At this moment, if one accumulate the wholesome karmic deeds


Will be born as god and human of sensual desire world.


If accumulates non-wholesome deeds, next rebirth will happen in three lower realms


Cultivating non-moving karmic deeds,


Will gain rebirth in realm of form and formless god


Also all these beings are formed by these types of deeds


Thirdly, the instruction for practicing karma, cause and effects is,


Where and in what form one will be born, just these karmic deeds are powerful, because


All the karmic deeds having power


The joy and suffering of all subjective form are,


“Karmic deeds”, thus one should realize


Thus spoken


Thus having desire to be free from suffering, of suffering, it’s necessary to abandon the seed, unwholesome deeds.


Desiring to achieve happiness, being important to accumulate the merits which is cause of happiness, it’s merely advised to practice cultivation of merits.


Fourthly, path of method and wisdom is


Desiring to achieve non-abiding nirvana, at the time of following path, practicing the method of cultivating love and compassion.


Wisdom, merely the deep emptiness of all phenomena, it’s necessary to practice the meaning of no-self.


Thus, at the time of following path, practicing through combining both method and wisdom.


At final stage of fruition, body, speech and mind transcending into five primordial wisdom or


Three body or nature of five, there’s potency to achieve five form, five primordial wisdom.


For those reasons, at time of following path, should mainly concern about karma, cause and effects.


Should practice, because,


Furthermore, abandoning the defilements through understanding faults and defects of defilements


One should practice through knowing the benefit of virtue


Generally, following the doctrine of Buddha


Excluding the acts of not engaging in dharma activities.


Once started, it cannot be done by practitioner who doesn’t abandon sins.


Should practice virtue by abandoning sins.


Also for practicing virtue, even though practicing virtue uncaught by connect, actual, afterward


Not going on path, to the practicing of all virtues, it should be connected with three excellency and thus to practice.

༡༡  །།ན་མོ་གུ་རུ།

Homage to Guru


From the mouth of precious Guru.


Generally, even though, correctly perfected Buddha taught vast teachings of great vehicle.


The object of expression of all these are thoroughly involved.


To the type of person with seed of great vehicle, the reality of path with it’s outcome result is explained.


There’s two in this context


Path and fruition


The meaning of these two are


Path is to abandon those which are to be abandoned, giving rise to antidote.


Fruit is to abandon and perfection of primordial wisdom.


If abandoning what is to be abandoned at the time of practicing path.


If comes to think of what is abandoned, generally there’s many to be abandoned.


If gathered, elimination through seeing and elimination through meditation, there’s no more not included in these two.


If gathered even further, affliction and conceptualization.


By abandoning and to take upon path, there’s three.


Path of abandoning, and


Path of transformation, and


By finalizing the reality of nature, applying such fundamental on path.


Firstly, path of abandoning is, through the mode of paramita, the 5 afflictive poisons of lust etcetera are,


Wishes to abandon through meditating 5 antidote of ugliness etcetera.


Secondly path of transformation, secret practitioner is, visualizing the outer world as celestial abodes.


Practicing through transforming the inner world’s beings into mandala of male and female deities.


First of two path, corresponding to single practicing, the antidote of abandoning path does abandon afflictions in overtaking mode, cannot abandon the seed completely.


Secondly path of transformation, even though the practicing mode of antidote can abandon the negative thought of ordinary beings.


Positive thoughts, conception of deities, it’s fault for not ceasing such thoughts.


Thirdly, in context of practicing fundamentalism to path by finalizing the reality of nature.


The cutter of whole thoughts, the instruction alike of wheel is described.


if meaning of all these thoughts is explained,


Generally there’s a lot of consciousness, if gathered, mode of eradicating two thoughts of believe and grasping thoughts a


Furthermore, if actual reality of outer perception is finalized, the grasping thoughts will ceased.


If reality of inner knowledge is finalized, the thoughts of clinging will be ceased, because,


If meaning of non-duality is settled, will be separated from concept of two dharma,


When it’s separated, by also being separated from grasping to only two dharma,


In term of free of mind, will go through sliding down.


For example, the wheel of weapons cutting everything encountered by it,


The wisdom that cuts off doubts, clearing off doubts.


If actual reality is settled down,


All consciousness being freed from their self-level, field of reality and primordial wisdom abide together being unseparated from each other.


thus, instructions similar to wheel is explained..


In this instructions similar to wheel which cuts off all conceptions, there’s 4 in this context.


It’s pity not knowing appearance being derived from mind.



If’s it’s not stopped, afflictions, such as rising of attachment and so forth, by engaging in these afflictions it causes one to wander in samsara giving the experiences of various happiness and sufferings.


Like that, even from the mouth/words of Nagarjuna


As long as there’s attachment to aggregates,


Thus far, there’s clinging to self.


If there’s grasping for self, then there’s action


Also from actions, there’s birth.


Thus spoken.


For this reason. To purify birth, it’s necessary to purify actions.


To purify actions, it’s necessary to purify afflictions.


To purify afflictions, it’s important to purify concepts of true existence of appearance


To purify conception of true existence, it’s important to acknowledge the actual being of appearance.


It’s necessary to understand reality.


So, if asked what’s the actual being of appearance


This appearance, however is distracted appearance of mind.


For example, not having different in dream at sleeping state.


Thus, Saraha said


These appearances are confusion of the mind


Thus spoken


From Avatamsaka sutra


O sons of victorious one, these three world is just a mind.


Thus spoken.


Mode of reality is appearance and empty are abided being not separate..


Acknowledging through knowing these concept, there’s no clinging to truly existence.


Without it, there’ll be no affliction


Without it, then there’ll be no actions,


Without it, it’s impossible to take form.


Thus from Doha


Beings are counted as male and female due to their actions.


Being free from actions, mind is freedom


Thus is spoken.


There’s no reason for not understanding the mind being natural reality.


Not understanding the mind being natural reality, it will give rise to afflictions.


By accumulating actions, it’s causes to wander into samsara.


Like this, also from precious garland texts,


Not knowing this dharma thoroughly.


One will follow through having self-clinging.


From this, actions of virtue and defilements


Through these, rebirth occurs in fortunate and unfortunate state.


Thus spoken.


For these reasons, it’s necessary to acknowledge mind into being natural reality.


For acknowledging these, it’s necessary to acknowledge the state of mind.


It’s necessary to understand actual reality.


So then, what’s the mode of being/state of mind?


Mind is neither established as entity nor established as marks.


This is clear light, the nature of Dharmakaya, because,


For example, it’s like sky being cleared out of cloud.


In that way, Saraha also said,


The wheel of mind is clear light.།


If asked what actually the clear light is? It’s the word for emptiness.


Thus spoken.


Actual reality is, abided being unseparated from clear and emply.


Knowing and understanding this way, afflictions will be purified without abandoning.


If purified, there’ll no rebirth, so birth is purified.


There’s no reason for not knowing the natural reality as inexpressible.


Not knowing these, it’s necessary to understand the state of natural reality to purify consciousness of clinging and grasping,


It’s necessary to understand the actual reality.


So then, what’s the actual reality?


Regarding actual reality, it should be contemplated from the perspective of the four possibilities of existence, non-existence and so forth, also, it does not exist as a concept of the mind.


Through the verbal expression, it cannot be expressed, because it’s free from every conditions.


Thus, also from sutra,


Deep, peace, free of every conditions, clear light, unconditioned.


Thus spoken and,




Unspeakable, unthinkable and un-expressible is wisdom that goes beyond.


Thus spoken.


Thus great seal, unthinkable, inexpressible, if realized to be beyond the level of mind..


Karmic imprint of clinging and grasping, all being purified on their own.


It’s impossible to fall into the pit of deviation and obscuration, thus spoken.


There’s no reason for not knowing inexpressible itself as Dharmakaya.


Not knowing this, the demon of wishful thinking gets in, thus this inexpressible meaning itself is dharmakaya.


One should practice at all times without being separated from the inexpressible meaning.


Thus practicing that way, thoroughly all the time, one will not go astray from meaning of inexpressible meanings.


If remained in such position without moving from it, thus it’s the sigh of attaining fruit “dharmakaya”.


Knowing thus, it’s impossible to for demon of wishful thinking to exist, and


It’s not possible to occur the thoughts of hope and worry, thus spoken.