The essence of the Buddhas of the three times, the great treasure of incomparable compassion, the kindest and precious root guru, kindly look upon us. I aspire that you bless me and infinite sentient beings in order to generate unconditional, faith, devotion, love, compassion and Bodhisattva instantly within our mind streams.

In general, consider the rarity of obtaining this human form by looking at the number of tiny insects during the three-month summer season. Particularly, think of the difficulty of meeting Dharma by looking at the number of human births in place where Buddhism has not flourished. More specifically, consider the preciousness of human life endowed with leisure and fortune by looking at the intentions and actions of ourselves and others. ask the karmic body about what good and bad deeds we have accumulated in our past lives. Ask ethical conduct whether we will get the excellent bodies of higher realms in the future. Ask the bones of the cremation ground whether there will be death coming after birth. ask the visitors at a grand fair whether there will be parting after meeting.

Ask the ruins of monasteries and cities whether there will be decline after (worldly) accomplishement. Ask the recent talk of country people whether there will be a fall after ascending the heights. Ask the broken walls of ragged palaces and districts whether there will be collapse after construction. look at the way parents are being thrown out the door by there is any essence in our ralatives. look at the way people form relationships with the ones who have murdered their father to see whether there is any essence in the hatred towards one’s enemy. look at the way strong and eminent leaders die to see whether there is any essence in power and fame. Think about the ways servants kill there kings and disciples kill there masters to see whether there is any essence in domain, attendants and disciples. look at what remains after a wealthy miser’s death to see whether there is any essence in pssessions, food and wealth.

Just look at the rotten corpses of beautiful and voluptuous girls to see whether there is any essence in the pride of caste and beauty. Look at the way courageous ones struggle at the time of their death, beating their own chests, to see whether there is any essence in being so. Look at the longtailed mouse accumulating wealth just by stealing to see whether there is any essence in being expert in making wealth by hypocritical means.

The uncertainty of death can be seen by looking at the baby being buried in a graveyard on the same day of its birth. The infallibility of karma and its consequences can be seen by looking at the appearance of happiness and suffering among all living beings.

Having no accumulation of merit one’s past lives can be seen by looking at the one going impoverished even after being born in a royal family. the ripening of one’s previous generous deeds can be seen by looking at the one’s being honored by country’s leader and masters even though they were born in a poor family. Ask your own body and mind how misery is after harming others.

Look at the animals bound in front of a butcher and see whether the suffering of the lower realms are bearable. Not having Renunciation for samsara can be seen by looking at someone becoming a leader of hunters even thought he was a spiritual master in his early years. if on has genuine Renunciation, one would abandon all non-dharmic deeds and strive single-pointedly in the practice of Buddha dharma, for this, see the life stories of the great master who accomplished the two-fold purpose. if one does not have faith, one cannot be saved from samsara in the presence of the Buddha.

As an illustration, see the stories of his cousin Devadatta and sitavara. if one has faith, the Buddha’s blessing are impartial, to appreciate that, just think about relice being born from a dog’s teeth. look at the stories of the king angulimala and the emperor Ashoka to get a sense of the contentment that comes with meeting a spiritual master. Brahmin Angulimala telling how one is led to misery by an evil friend. look at the one who has taken refuge to the three jewels and the one who has not to know the difference between Buddhist and non-Buddhist. the difference between those who have taken Buddhist monastic vows and who have not can be seen in attaining  liberation in this very fortunate one even if they have perverted their precepts, while those who have not taken vows will not attain liberation in this fortunate eon no matter how hard they persevere in virtuous deeds.

Thus  by distinguishing between these two, it is more beneficial to contemplate on pure perception. even though different types of viw and conduct, as well as dissimilar presentation, are contained in the tents of the early and latter school of Tibet, the land of snow, ultimately enlightenment.so it is very important to avoid attachment and aversion towards the tenet and committing the act of forsaking Dharma,

There is no boundary or limit to objective phenomena and realizing them completely is only a quality of a perfect Buddha, it is impossible for existence, no matter how hard they strive. therefore   it is crucial to apply whatever we know to our own mindstream. if we do not be of any benefit even though we are able to give discourses on all three pitakas directly from our mind. if we are able to apply it into practice, just reciting the mani mantra with a positive motivation seems to be quite enough. due to the obscuration of the wrong idea of self-cherishing, we have been wandering and bound in the endless suffering of the three realms of samsara till now.

How unbelievable it is, that still there seems no time for liberation! the victorious ones completely abandoned this evil idea of self-cherishing and striving only for the evil benefit of others, attained the state of enlightenment. see for yourself the difference between these two.

The love wishes all sentient being to be happy, the compassion that wishes all sentient beings to be free from suffering, and the bodhichitta of strongly intending to attain enlightenment for the sake of all sentient beings in order to free them from the realms of samsara, are indispensable elements to attain enlightenment, unless you are not aiming for it.

There are innumerable teachings, which may briefly be summarized into three topice; to abandon harming others from the base, to accomplish benefit for others from the base and never to part from the noble intention of bidhichitta. there is no practice that is not included in these three.to combine them, have a sense of aversion and renunciation towards samsara faith and admiration rowards one’s master and the three jewels, and love and compassion towards all sentient beings. Further remembering  time and again the uncertainty of life, strive earnestly in the practice of accumulating merit and cleanshing obscurations as much as you can through wrapping the practice of cultivating virtue and abandoning non-virtue into one crucial point.

The moment when the two accumulations (merit and wisdom)are accomplished and the two abscurations (obscuration to liberation and obscurations to omniscience)are completely purified this is called Buddhahood. keep in mind that a Buddha who has not adhered to bodhichitta, not accomplished the two accumulations and not purified the two obscurations, has never appeared in either the traditions of the earlier or later Sutra or Tantra teachings.

Whatever virtous deeds you perform, embrace them with the noble mind of bodhichitta. afterward dedicate all the merit that you have accumulated, unstained by ego and arrogance. for all sentient beings to attain Buddhahood. this is an indispensable method to enter the path to enlightenment, which everyone should sincerely practice. this brief advice in accord with one’s MENTALITY concludes here. may this vastly benefit sentient beings.

                             Sange mingma  Sherpa

                                 Senior vice-president

Nepal Sherpa Student Association(forum)central committee