Dear dharma brothers and sisters,

          Our lives are very short and impermanent.  There is no guarantee that there will be tomorrow.  However, these lives of ours, despite of its briefness, they are very precious.   Therefore, do not spoil the precious human lives by only pursuing on the worldly matters.  My motivation or my advice here is to ask you to practice the dharma.  Practicing dharma is the only way to achieve the highest happiness.   We cannot deprived happiness through the external objects.  If you would like to have a happy life, it is all depend on your mind which is satisfied.  However, before one thought is satisfied, another desire is arose and this desire become stronger and stronger.  You follow desire in the hope of getting satisfaction.  If you failed to obtain what you want, you will get yourself into lots of worries, tensions, all kinds of negative thoughts, etc as if you have been robbed off your happiness.  As a conclusion, the problem is the mind, the mind which is desired and is clung to the worldly things. 

           As a Buddhist practitioner, if you want to have a peaceful mind and a happy life, you have to train yourself and turn your mind into dharma.  You have to learn from dharma and see how dharma can satisfy your mind.  You should look at those people who are poorer than you, at least you will feel happy that you are better than them.  However, if you are to compare yourself with those people who are better than you, then your mind will not be settled down because you do not have what they own, you will feel unhappy.  Therefore, instead of looking up to those people who are of higher rank, try to compare yourself to people who are poorer than you like the beggars, the people who are sleeping along the street and eating food from the garbage can.  Therefore, cut off your desire and train yourself to be free of desire clinging to this life.

• Having obtained the precious vessel, the well-favored human birth, in order to liberate and free others and oneself from the ocean of the cyclic existence, turn out day and night without distraction and laziness, one needs to listen, reflect and meditate.

• Passion or attached to loved ones run the waters of attachment, hating to our enemies burn the fire of aversion. The darkness of confusion, the obscurity of ignorance make one's forget what to adopt, what to discard, what should be abandoned and what should be practiced. Therefore, one needs to abandon and to get renunciation to one's homeland. 

• Leaving adverse places, avoiding bad objects and abandoning all harmful surroundings; one's disturbing emotions, illusions and afflictions will gradually diminish. Not being distracted, the practice of virtue will naturally increase and develop spontaneously. With clarity of mind, through clear awareness, our trust and conviction in the dharma will be born. Thus, cultivate seclusion, stay in solitude.  

• Old and acquainted friends and relatives will separate; possessions gained with exertion will be left behind. Consciousness, guest of the body who temporary dwelling in oneself will depart. Therefore, one needs to discard this life in mind and to renounce all attachment.  

• Ally with harmful companions will increase the three poisons and destroyed one's loving-kindness and compassion. Listening, reflecting and meditating activities will degrade too. Therefore, one needs to abandon such dangerous companions.  

• To rely on a spiritual friend, one's transgressions and fruits come to an end and one's good qualities grow like the waxing moon. Thus, one needs to cherish such a genuine spiritual friend or guru even much dearer that the body of one's own. 

• The gods of this world bound and captured themselves in the prison of the cyclic existence, whom can they protect or liberate us. Therefore, seek refuge to the rare and supreme Three Jewels who can be relied upon and who don't deceive and betray us.  

• The gods of this world bound and captured themselves in the prison of the cyclic existence, whom can they protect or liberate us. Therefore, seek refuge to the rare and supreme Three Jewels who can be relied upon and who don't deceive and betray us.  

• The unbearable suffering in the lower realms is said by the Buddha to be the fruit of our evil actions, the fruit of the karma. Therefore, even at the cost of our life, never to commit any unwise deeds. 

• The happiness and pleasure of the three worlds, like the dew on the tip of a blade of grass; is subject to destruction within a single instant. Therefore, one needs to aspire to the never changing, supreme and the immutable state of liberation.  

• Since beginingless time, our mothers took care of us with tenderness, what is the purpose of our own happiness when they still suffer. Therefore, in order to liberate limitless sentient beings, one needs to develop and generate the altruistic intention - bodhicitta, the enlightened attitude.  

• All suffering, without exception come from the desire and craving for one's own happiness. Perfect Buddhahood is born from the intention to benefit others. Therefore, truly and completely, one needs to exchange one's happiness for the suffering of others.

• Even if someone, in the grip of violent desire, steals all wealth or incites someone else to steal it, never discard him or her. To be full of compassion, one needs to dedicate to him one's body, possessions and all the virtue of three times.  

• Though I myself was not in the slightest fault or even if we are tortured or someone's were to cut my head off, still, with the power of the great compassion, one needs to take on that person's sins that out of ignorance mistreat us.  

• If someone were to slander or broadcasts all kinds of unpleasant remarks of me until to the point where the three thousands worlds is filled with their malicious gossip, in return, with a mind full of love, one needs to praise or proclaim his good qualities.

• If in the company of several people, one among them were to expose my hidden faults and slander me in a public gathering, not to become irritated to the one who treats us in those manners but to consider him as a supreme guru, one needs to bow down to him respectfully.  

• Someone whom you cared or you have helped as your own child shows only ingratitude and dislike you as an enemy. In return, one needs to cherish him specially, to love him even more and to have tender pity towards him like a mother has for her child who is plagued by sickness.  

• Someone who is equal or inferior to one, driven by great self-esteem, disparages you out of arrogance and attempts to debase you. Thus, respect him as to a Lama on the crown of your head.

• Though living under poor conditions, afflicted by serious diseases and evil spirits, constantly disparaged or despised by men, still on top of that, without discouragement, one needs to thank of taking on all wrongful actions which committed by others and to suffer their consequences.  

• Though being famous, prominent, enjoy good reputation, respect by many people and pilling up as much wealth as that of the god of riches, Vaishravana, to see all worldly of splendor has no essence, one needs not to be arrogant and take pride in this observation.  

• While the enemy of one's anger is unsubdued, though you conquer external foes, attempting to tame outer enemies, they will only increase. Therefore, until we have mastered our own mind, negative forces will not invade us. Thus, one needs to discipline and tame the mind with milition of love and compassion.  

• Sensual pleasures are like salted water, the more you indulge or enjoy, and the more your craving will increase. Therefore, abandon at once whatever things or objects cause clinging attachment to arise and give them up immediately.  

• Appearances are all come from the illusion of the mind and the mind's innate itself, from beginingless time without inherent existence is primodially free of mental fabrications, free from the two extremes of manifestations (external and nihilism) and beyond all elaboration. Thus, one needs to understand this nature and not to conceive of subjects and objects as really existing.  

• When one encounters an attractive object which please your mind, though they seem beautiful but actually it is empty like rainbows in the summer season. Therefore, don't regard them as real and try to abandon attachment at once.  

• Suffering are like experiencing the death of an only child in a dream, taking delusive illusion appearances as real makes one weary and it exhausts the body and mind. Therefore, whenever one is encountered with unfavorable circumstances, one needs to approach them by thinking they are only illusion.  

• Those who want to attain enlightenment even have to sacrifice their bodies, the precious human life. As for giving the external objects, that is no need to mention. Therefore, with no hope for reward or any karmic ripening (fruition), one needs to give with generosity.  

• If lacking ethical discipline, one can't accomplish well being or benefit others - which are just a joke. Therefore, discipline with no longing for worldly existence, keep rules and vows not for a temporal and samsaric goal but in order to help all sentient being.  

• To a Bodhisattva who wants wealth of virtue, all adverse circumstances are a precious treasure for them to require the practice of patience. Patience bears no anger. One needs to cultivate patient perfectly by having no irritation or resentment towards anyone.  

• Pratyekabuddhas and the Shravakas who practice only for their own good and own liberation, even have to make great effort and strive hard as if to extinguish a fire on their head. Therefore, one needs to make enthusiastic effort of which is the source of positive qualities for the sake of all sentient beings.  

• In understanding that Vipashyana in union with Shamatha will completely conquers all afflictions, by special insight with calm abiding, one needs to cultivate counteraction (dhyanas) which surpasses and truly beyond all four formless states.  

• Without the superior knowledge (prajna), the five preceding virtues cannot be labeled as 'paramita' and are incapable of leading us to enlightenment. Along with skillful means, one needs to cultivate the wisdom, which does not conceive the three spheres as real.  

• If one has not analyzed delusion by oneself, allowing desire to arise, with the fade of dharma, one may act in non-dharmic ways, may look like a practitioner but not act as one. Therefore, examining and analyzing continuously one's own delusion in order to abandon oneself from them completely.  

• By the power of afflictions, through the influence of disturbing emotions, if one speaks of the faults of the Bodhisattva, one will be degenerated. Never to criticize others or speak of the errors that those who have entered the Great Vehicle.  

• Influenced by wealth and honor will be end up with arguing and indirectly, listening, reflecting and meditating will decline. For this reason, one needs to abandon all attachment to the households of friends and benefactors.  

• Harsh words disturb the minds of others and cause deterioration in Bodhisatva's conduct. Therefore, to abandon all coarse and vulgar language, all idle chatter and harsh speech that does not please others.  

• Habitual afflictions or disturbing emotions are hard to fight with antidotes and are hard to stop through counteractions, destroying them demands great effort. Mindfulness or mental alertness is the antidote that allows us to repel them immediately. Whatever we do on whatever circumstances, always to be attentive to the situations that presents itself, stamp out disturbing emotions like attachment as soon as they arise.  

• In brief whatever you are, whatever you do, look at the real state of mind with constant mindfulness and mental alertness. One needs to accomplish benefit for others continuously in order to overcome the suffering of infinite beings.  

• One needs to remove the suffering of the endless beings, to understanding the purity of the three spheres and to dedicate the merit that results for one's effort in order to obtain Buddhahood towards illumination through the wisdom of the view of emptiness.