Lake of lotus (16) the application of wisdom-the wisdom in d

The Wisdom in Directing

One’s Dharma Practice (16)

• How to Look for Orientations in Breaking Through “Adversities”
• How to Heal Emotional Wounds
• The Analytical “Spiritual Guidance” of Vajrayana
By Vajra Acharya Pema Lhadren
Translated by Amy W.F. Chow

Excerpt of Last Issue
The Skills in the Setting-up of “Plans”

out major, medium-term and small “plans”, there

must be a process to prioritize and eliminate
with regards to some designated elements and
conditions. A thorough elimination process to
determine what to “adopt and abandon” ….

The primary condition for “success” is the settingup of an “objective” (please refer to Issue 2 of the
“Lake of Lotus”). In the setting-up of an objective with
regards to one’s preference, capability and ideal, to
be supplemented with the skills in the setting-up of
an “objective” (please refer to Issue 3 of the “Lake of
Lotus”), a blueprint of grandeur for the ideal of one’s
life has more or less been drawn up. Then, what is the
next step to proceed in order to ensure success “in
achieving the objective”?

Designated Elements & Conditions
in Determining What to “Adopt and
Abandon”
(i) Importance: To what extent would the
“plan” help in achieving the “objective”?
To what extent would this “objective”, in
which one is prepared to achieve, help
in achieving the major objective”?......
(please refer to Issue 5 of the “Lake of
Lotus”).

The next step is to draw up a detailed and concrete
“plan” which is also strategic and efficient in nature. To
work out a series of “plans” for the major, medium-term
and small objectives is like the building up of a network
of interconnected highways which would eventually
lead to “success”. In designing the numerous “plans”,
attention must be paid to the following items:

(ii)

1.
Complementarity and the Enhancement of
Effectiveness: The links between “plans’
should have compatible, complementary and
interdependent effects….(please refer to Issue 4
of the “Lake of Lotus”).
2. A thorough elimination process to decide what
to ”adopt and abandon”: Irrespective of working
1

Issue no.16

The Price to be Paid: Life is short
and limited. All the resources that you
presently possess could be lost at any
moment. One must clearly understand
the characteristics of the “Combination of
Resources” and its relations with Destiny
in one’s own life before making any
changes, to realize the price that one has
to pay for the different “plans”, and then
go through the processes of elimination

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and deployment in order to “adopt and
abandon” in these various “plans”. In
this way, this would enable the limited
resources to become “ever-renewing,
inexhaustible and of unusual value for
money” within a limited framework of time
and space (please refer to Issue 6 of the
“Lake of Lotus”).

(iii)

(iv)

(v)

Sanskrit), or to attain “full enlightenment”
(“Buddhahood”) within this very life, then
your “planning of time” and the “principles
for the usages and wastages of time” for
this life will become one of the critical
points in determining whether you would
succeed or fail. Hence one must be
very cautious and rational about this. If
your objective is “to be reborn into the
Buddha’s Pure Land” within this lifetime,
then you would have had greater flexibility
in the handling of your “planning of time”
and the “principles for the usages and
wastages of time”, but they still should not
be neglected. Hence, what will be the most
wise and effective way in the “planning of
time” for one’s life while one is on the path
for Dharma practice?......(please refer to
Issue 9 of the “Lake of Lotus”).

Strength and Weakness: Every person
has his/her own strengths, merits, skills,
as well as his/her weaknesses and the
Achilles’ heel (weakest point). In order to
achieve success of any “objective” or of
any “plan”, one must be very clear of one’s
own strengths and weaknesses; and then
through various skillful arrangements, try
to complement and make use of one’s
strengths and weaknesses in designing
the contents and procedures of the
“plans”. This is an “important strategy”
in eliminating and deploying the “plans”,
and thus should not be underestimated
Lotus”).

(vi)

(vii)

The Factors of Time and Effectiveness (1):
In drawing up any “plan”, one must take
into account the “planning of time”. The
“principles for the usages and wastages
of time” must be clear, and have to be
linked up with the effectiveness of the
“plan”. Hence, time should be spent on
those “plans” which are most effective and
can bring the highest rate of return. One
should prioritize one’s different “plans”
according to the long or short durations of
time used and their relative effectiveness.
“Plans” that require one to put in a lot
of time and effort, but with low rates of
return and low effectiveness, should be
scrapped. One should refine and improve
one’s “plans” by making reference to the
“principles for the usages and wastages
of time”. This is a major direction in the
selecting, eliminating and refining process
of one’s “plans” (please refer to Issue 8 of
the “Lake of Lotus”).

The Factors of Time and Effectiveness
(3): Does it mean that if one is unable to
undergo “long-term retreat”, one would
not be able to achieve the “objective” to
become “liberated from Samsara or in
attaining Buddhahood within this lifetime”?
If you want to know the answer, please
answer the following three questions first
and to know about the “three essential
factors” in the application of Buddhist
teaching in our “Daily Living” ……..
Lotus”).
(4): Wrong “Planning of Time”: It is no
easy matter at all for one to be able to
master the keys to success of “Dharma
Practices” in one’s “daily living” in order to
have achievements, as well as to be able
to achieve the “objective” of becoming
“liberated from Samsara or in attaining
Buddhahood within this lifetime”. Even if
one does possess the three best conditions
Lotus”), it will still be unavoidable that one
can fall prey and become lost again in
this “tidal sea of sorrow in Samsara”, as
one goes through this undulated waves
of ever-changing life cycle. If one tries not
to fall again, and instead wants to further
consolidate upon one’s own foundation,
one of the best methods is to merge one’s
own “Dharma practices” into one’s “daily
living” so as to ensure one’s mastering of
the “Planning of Time”.

(2): Due to the simple fact that one has
only
very limited time and energy in
one’s lifetime, and if one’s own objective
is either to be “liberated from the cycle of
transmigration” (known as “Samsara” in
2

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No matter in the setting of what kinds of
“plans”, one has to try and predict what
would be the outcomes that would be
brought upon you by this “plan”? What
will be the side-effects and how many?
One always hopes for the best but be
prepared for the worst. Many a Dharma
practitioners, when planning the times
for their “Dharma practices”, will tend to
take care of one but then lose hold of the
others, making it more contradictory, and
also more confusing, for one’s own “daily
living”, and thus ending in the loss of what
to “adopt and abandon”. (please refer to
the Issue 11 of the “Lake of Lotus”).

(viii)

(5): The “Planning of Time” in One’s
“Daily Living” (1) -- Linking up by the
Main Theme, and Getting Through the
Sequences of Events: How can the
“planning of time” in one’s “daily living” be
designed so as to avoid the various wrong
doings? How should we practice the “Holy
Dharma” so as to make the “effectiveness
of Dharma practices during meditation”
be linked up and steadily sustained with
that in “post-meditation daily living” so
as to further it and let it become fully
“developed”? If one wants the “success”
to be speed up, how should it be planned
so as to remove those obstacles that will
hinder the “effectiveness”? How can the
sequence of incidents to be traced out of
those confusions, and the key positions
to be found in solving the problems? How
can a consensus be reached between
one’s “cognitions” and “reality” so that the
“contradictions” can be resolved? How
can the “devotion, pure state of mind
and dedication” of Dharma practices
“during meditation” be linked up and be
sustained with that in the “post-meditation
daily living” with a correct “state of mind”?
….(please refer to the Issue 12 of the
“Lake of Lotus”).

(ix)

“planning of one’s Dharma practices”

in one’s “daily living” has to use the
“cardinal mentality” as the “main theme”
to link up the “static states of Dharma
practices” with the “dynamic states of
Dharma practices”, by connecting their
“common points” so as to get through
the rigid dichotomy in one’s “planning of
time,” and thus opening and tidying up
the disordered “sequences of events” in
order to synergize the contradictions of
these two and to make them to become
complementary to each other, while using
the “cardinal mentality” as the basis all
through. This is, indeed, the “main points
of planning” for one’s Dharma practices in
“daily living”. Yet, how one focuses on the
“cardinal mentality” and the “planning of
time” would become the main key points
for one’s “successes and/or failures”.…
(please refer to the Issue 13 of the “Lake
of Lotus”).

(x)

(7): Flexibility in the Using of One’s
“Mentality” for One’s Dharma Practice:
While practicing the Dharma during the
undulated waves of “daily living”, one
can hardly sustain one’s “meditational
power” and the degree of the steadiness
of one’s “Dharma practice’ by relying
solely on “Emptiness”. In order to be able
to continuously enhance and elevate
one’s Dharma practice in “daily living”,
one must have to adopt “Emptiness” as
the unchanging and everlasting “cardinal
mentality”. One further needs to flexibly
make use of the “three main essential

(6): The Skilful Usages of the “Main
Theme” and the “Sequences of Events”:
The “cardinal mentality” is the major
key in deciding on all things, and so the
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6. learn from one’s own experiences
to
7. elevate one’s own awareness
to

points” of one’s Dharma practice in “daily
living” so as to train one’s own “mind” in
addressing the problems of one’s “daily
living”, as well as to transform one’s
“emotions and feelings” in becoming the
“driving force for one’s Dharma practice”
(please refer to the Issue 14 of the “Lake
of Lotus”).

(xi)

How to Look for Orientations in Breaking
Through “Adversities”
3. To Analyze Accurately
One’s success or failure would usually depend
upon the degree of accuracy in one’s analysis of
the matters or events on hand. With an “accurate
analysis”, one would then come up with “accurate
options in dealing with them”. This is the starting point
for achieving success, and is also the foundation
for one’s success. Like a doctor, he must be able
to “accurately diagnose the diseases” before he
can work out the “accurate treatment plans”, and to
prescribe the right medicines for the diseases. Hence,
the “skills and methods of analysis” have become the
focal knowledge of modern science.

(8): Criteria for “Dharma Practices in
Times of Adversities” (1): In the undulated
journey in the course of one’s lifetime,
it is unavoidable that one would meet
with many adversities. If you encounter
these adversities and could not handle
them properly, they would become
the obstacles to all of your plans and
objectives. Regardless of what “time
and effectiveness” that you may have,
they would be completely disturbed
and delayed, and would hardly function
properly. Thus, when one can skillfully
adopt the strategy of getting through the
obstacles by linking up the “Main Theme
and the Sequences of Events”, and when
one has set up the principles for choosing
one’s “Cardinal Mentality” and also for
the “Three Essential Factors” within one’s
“mind”, one should at the same time follow
the criteria for one’s “Dharma practices in
times of adversities” as the procedures for
handling the situations (please refer to the
Issue 15 of the “Lake of Lotus”).

(xii)

Since one’s emotions may easily be wavered
during “adversities”, one’s “subjective unconscious”
would crowd in when one is under attack. Hence, one’s
analytical power during “adversities” could not function
properly as there are usually too many hindrances. In
order to be able “to analyze accurately”, one must be
able “to alienate oneself from one’s role” and “to remain
calm”. Why should one need “to analyze accurately”?
This is because the characteristics of “adversities” are
that “the roads for moving forward are blocked, while
the roads for retreat are enclosed, and there are many
difficulties”. The scope of vision for the one in the
plight is very limited. It is only through conducting an
accurate analysis that one can find a way out, and this
is, indeed, the only direction for one to be rescued. An
“accurate analysis” is not only the exit for the plight
but also the rationale and road map for one’s release
from the plight. Thus, if there is any slight deviation in
the analytical results, making it to be far away from
the objective truth, then it would delay the timing and
opportunities for one’s own release, or even end up in
having no hopes for one’s release.

The Factors of Time and Effectiveness (9):
Criteria for “Dharma Practices in Times of
Adversities” (2)

During the process of an analysis, “to alienate
from one’s role” and “to remain calm” are the essential
elements, both of which cannot be without. During the
process of an analysis, if the analysis involves too many
of one’s own “subjective views”, or too-emotionallyinvolved with “greed, hatred and ignorance”, or toomuch-involved with other people’s subjective views
and emotions, then the results of the analysis would
deviate far away from the objective truth. Strictly
speaking, such type of an analysis could hardly be
considered as an “analysis”. It can only be said as a
kind of “cover-up” for some kind of “rationale that was
made up in order to tie in with one’s own subjectivity”.

Among the criteria for “Dharma Practices
in times of Adversities”, one should pay
attention and adhere to the following
procedures:

1. alienate from one’s role
to
2. remain calm
to
3. analyze accurately
to
4. act within one’s own capacities
to
– this can be regarded as the “time
planning for one’s Dharma practice
during adversities”
5. take advantage of the different
to
circumstances

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situations of the “adversities”. While some of the
others’ opinions are traps in enabling them to “take
advantages of those situations”. Of course, there
might be some of those opinions that are really good
medicines for one’s release from the plight.
Then, how can one select the excellent methods
from all those confusing opinions in order to facilitate
one’s own release from the plight? How can one
organize a powerful “rescue team” from the disorderly
crowd? The secret to this is to have a penetrating
insight to be able to “identify the heroes”, as well as the
foresight and wisdom to “know the right strategies”, all
of which lie with “accurate analyses”. This is because
through conducting “analyses”, those who are in the
plight would have obtained concrete information and
rationales which would help them to compare and
contrast, as well as to select the best methods amidst
the confusing opinions for their own releases, and to
choose the good ones and to eliminate the bad ones
in selecting the rescue talents.
For those who are beset by “adversities”, they
should avoid from “thinking this way at one time and
then another way at another time, or being hesitant
to choose their courses of actions, resulting in their
losing the golden opportunities” for their own releases.
In order for one to be able to “take such measures that
are suitable in light of local conditions”, such that the
“difficulties could be resolved readily”, one’s “analyses”
must have to be most accurate and meticulous. Then,
how can it be accurate and meticulous? That is, one
needs to “conduct on-site observations, by observing
the details, be modest enough to consult others and
to learn from them, to take into account of the different
opinions of all others in order to get better results,
and finally to think through and consider all options
equally, quietly and carefully”.

For those who are hit by “adversities”, their
“spirits” are very fragile and would require the support
of strong rationales. As their “minds” are blurred,
gloomy and without any directions, they would
require strong rationales in order to become their
guiding and orientating targets. Where do all these
strong rationales come from? Of course, they must
have to be derived from “accurate analyses”. If the
results of “accurate analyses” are usually crisscross,
meticulous, close to the objective truths, specific and
orderly, they can easily be turned into a practical map
for one’s own escape, a set of procedures in planning
for one’s release from the plight, and a specific option
for solving the difficulties. It can also be turned into a
guidebook with orientating targets.

How to Heal Emotional Wounds
“Adversities” include emotional wounds.
One would ask how could one “conduct on-site
observations” for emotional wounds? As early as
about 2,550 years ago, the Lord Buddha Shakyamuni
had already personally answered this question. There
was a woman whose son had passed away. She
came to the Lord Buddha and begged Him to make
use of His “supernatural powers” in order to “bring her
son back to life” again.

When those in the plight are in possession of
such powerful assistances, it would help them to
stabilize their fluctuating, rashly, anxious and insecure
“minds”, and to help them accept the challenges with
composure. In times of “adversities”, the one who
is in the plight is usually surrounded by a group of
enthusiasts, or those with special minds, to offer their
helps. All of them would be eager to offer different
suggestions and strategies. Some are kind-hearted
ones, but would “unintentionally do the wrong things
to help” due to their limited wisdom, and thus their
assistance would only “worsen the situation”. Some
of the others’ opinions would contain personal “greed,
hatred and ignorance” which would complicate the

The Lord Buddha had kindly comforted this
woman who was overwhelmed with sorrows. But, no
matter how the Lord Buddha had tried to comfort her,
she could not accept the advices, and persistently
requested the Lord Buddha to make use of His
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her, encouraged her and blessed her, thus enabling
her to recover her own “rationality” gradually. When
she had “thought through and considered all the
information that she had gathered”, she came to fully
realized and understood that death of a person was
inevitable. The burning issue in front of her was no
longer trying to “bring her son back to life” again, but
for her to face his son’s death in a correct way, and to
walk away from the pains, and to proactively develop
the future “path for her liberation”. Although she could
not find a household which “had not experienced the
death” of a family member, and thus could not request
the Lord Buddha to make use of His “supernatural
powers” to “bring her son back to life” again, but then
she did find a way to become awakened and had
taken refuge in the Lord Buddha.
The fact that emotional wounds are difficult to
get healed is because, after all, human beings are
emotional animals. They would indulge themselves
in the currents of emotions, and thus their rationality
would easily be submerged, making it difficult for them
to get away and be healed. In order to get healed,
one must find a way to recover one’s own rationality.
In the processes of “analyses”, if one has relied upon
methods which are “mechanical, rational and onedirectional”, it would be difficult for the one in the plight
to be fully involved, and so it would likely to be slow in
having any effects. On the other hand, if one makes
use of methods which are “repetitive, interactive in
both ways, and balancing out for both rationality and
emotion”, then the one in the plight would get involved
whole-heartedly. It would be quick to have effects
which would also be significant. The above-mentioned
method as advocated by the Lord Buddha Himself is
a very distinguished method to dispel doubts and to
remove obstacles and difficulties.

“supernatural powers” to “bring his son back to life”

again. The Lord Buddha then gave her the following
advice: “You go into the village and visit each and
every household. If you can find a household that had
never experienced the death of a family member, I
would accede to your request.” The woman saw a
glimpse of hope amidst her confusions. Without a
second thought, she immediately ran to the village
and asked each and every household. After she had
finished asking one household, she felt a bit more
despair, and yet at the same time she could better
understand the true reality, and became a little bit
more rational. After she had completed asking every
household in the village, she had fully come to realize
and understand that there was no family which had
not experienced the pain of losing its relatives. She
knew that death was so common and so near.

The Analytical “Spiritual Guidance” of
Vajrayana
The “ritual texts” (or “Sadhanas” in Tibetan) in
the Dharma practices of “Tibetan Buddhism” also
consisted of many analyses and strategies for handling
such analyses. It is a pity, however, that many people
practiced these “ritual texts” with a superstitious hue,
and as a result, they could not give rise to any sign of
“in communion”, let alone to be able to flexibly make
use of them.

During the process of her “on-site observations”,
she had “observed in details” and understood that there
were many forms of death. Many of the people who
died had suffered more pains and tortures than that
of her own son. Through her “modesty of consulting
others and learning from their experiences”, she could
feel that the pains experienced by each household
on the deaths of their family members were no less
than that of hers. Through the process of “learning
from the experiences of others”, the members of the
households that she had visited comforted her, guided

Some people who, like bookworms in reciting these
practical ritual texts by heart and pair their practices
with some kinds of “visualizations”, would think that
they would be able to become liberated on the basis
of these practices. They have under-estimated the
complexity and volatility of the “posthumous worlds”.
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Some people just practice these practical ritual texts
like robots, without understanding the analyses of the
“spiritual guidance” for their Dharma practices, the
targets that these practices are aiming for, as well as
the “oral pith-instructions” in achieving the objectives,
and thus resulting in their over-estimating their own
abilities.

This should be more popularized. As far as the
analyses of the “spiritual guidance” and the knacks of
the “oral pith-instructions” are concerned, since these
will involve the analytical powers of comprehension
and the practical and empirical experiences on the
part of the Dharma practitioners, it is an inevitable
fact that only a very few of the present-day Tibetan
Buddhist teachers would know how to teach them.
Whether the general practitioners will be able to
learn those analyses of the “spiritual guidance” and
the knacks of the “oral pith-instructions” would have
to depend upon their own standards and wisdom in
choosing their own teachers.

The establishment of the procedures for various
practices in the ritual texts of Dharma practices in
“Tibetan Buddhism” originated from the experiences
of those realized Dharma practitioners. Through their
practical practices in the “spiritual realms”, they had
established those practical procedures specifically
in dealing with people of “different levels of spiritual
realms, and with different habitual tendencies,
cognitions and karmas”. Such practical procedures
were derived from “accurate analyses” of some
pragmatic practices. There was a rationale for each
of the practical procedures, and a target for which to
deal with. Of course, there were also knacks for the
oral pith-instructions in achieving the objectives.

After all, whether one’s Dharma practices would
succeed or not, whether one has enough ability to
handle the “posthumous worlds” or not, and whether
one would fall into the “Three Lower Realms” (of Hell,
Hungry Ghosts, and Animals) or not, will all depend
upon whether one’s practice methods while still alive
were “up-to-the-point” or not, whether one would
be able to leave superstitions in order to conduct
independent “analyses” or not, so as to follow those
“practice methods” that has been passed down from
those realized Dharma practitioners. Such practice
methods were analytical in nature and were filled with
the wisdom of realizations. If one hopes that, after
one’s own death, that there would be some people
who can help you to be released from the dangers,
then it might be a possibility. However, if one would

Such practical ritual texts are anything but
superstitious, and they are very scientific. If one
does not understand the rationale of the practical
ritual texts, one would have difficulties in making
use of them, and would not be able to handle the
“posthumous worlds” which are complex and volatile.
It would also be difficult for one to become liberated
from the “cycle of karmic existence” (or “Samsara) on
the basis of such practical methods. Hence, if one is
to practice the ritual texts of the Dharma practices in
Tibetan Buddhism, one should first familiarize oneself
with the practical methods, and then as a further
step, one need to understand the analyses of the
“spiritual guidance” and the knacks for the “oral pithinstructions”, and then go on to be trained in one’s skills
of applying them. Of course, the most important and
fundamental key of all for one’s failure or success will
depend upon whether one has the correct “mindset”
with the “correct knowledge and view” in making use
of these skills or not.
However, many of the present Tibetan Buddhist
teachers in general do not know how to explain
even the general Buddhist teachings, let alone those
analyses of the “spiritual guidance” and the knacks
of the “oral pith-instructions”. They only know how to
organize a great many ceremonial rituals for either
empowerments or pujas, pushing the whole of “Tibetan
Buddhism” onto the “road of superstitions”. Then, how
could they even know about such in-depth analyses
of the “spiritual guidance” and the knacks of the “oral
pith-instructions”? It would be inadequate to have only
a small handful of Tibetan Buddhist teachers who know
how to explain and publicize the Buddhist teachings.
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be dispersed, while the adamantine rope
which is so difficult to be unwind would
then disappear. May you give rise to the
boundless compassionate love that you
originally possess, and put down the
emotion for greediness. You will then
recover your own freedom! Please get
sublimated! Wish you can remember this
by heart!

want to become liberated from the “cycle of karmic
existence” (or “Samsara”), then it will be only oneself
to be relied upon, and no one else. Otherwise, the
Lord Buddha Shakyamuni would not have to work
so hard for 49 years in order to spread the Buddhist
teachings.
There are many dangerous situations in the
“posthumous worlds”. The “Pujas for the Dead”, just
like the request of bringing the dead back to life again,
are not the most thorough and complete methods
to get help. It would be better for you to find a good
practice teacher (or “Guru” in Sanskrit) who can
guide you to conduct analyses, and can help you to
give rise to your own wisdom so that you can truly
embark upon the “path of enlightenment”! To become
“enlightened”, one must stay away from superstitions,
and be able to give rise to wisdom. To be able “to
analyze accurately” is one of the methods in giving
rise to one’s own wisdom.

Oh! Child! Suffering, just like its name,
makes your body and mind to be in pains
and sufferings, unbearable even for a
short while. Do you want to get away
from it? Your mind and body are linked.
If you want to be far away from pains,
please treat your body nicely and enable
it to be healthy. You have to train your
mind in order to purify it. To be away from
sufferings, please practice your body and
train your mind to enable them both to
embark upon the “path of enlightenment”.
You will then be able to depart from
sufferings! Please start practicing! Wish
you can remember this by heart!

In the next issue of the “Lake of Lotus”, we will
take a further step to explore on the remaining criteria
and the flexible use of the “mindset” for one’s practice
methods. ……(To be Continued).

Oh! Child! Rationality is the sunlight that
dispel the mist, and is also the key to
achieve success. Do you want to give
rise to it? Please first put down all your
entangled emotions. When both your
body and mind are calm, rationality would
be recovered. Please complement this
with a compassionate heart, and conduct
analyses. If you can make use of them
in the “Great Path of Light”, you will be
able to give rise to the dazzling Light of
Wisdom. When both your body and mind
are in pains, please do not cast away
your rationality, because it can help you
to open up an exit road! Please remain
calm! Wish you can remember this by
heart!

Emotions, why am I always bogged down
by it?
Sufferings, why
unbearable?

I

always

find

it

Rationality, why is it always so difficult to
give rise to it?
Oh! Child! Emotion is like an adamantine
rope that is bogging you down in the
ocean of sufferings -- the cycle of karmic
existence. Emotion is like a vast expanse
of mist which makes it difficult for you
to know the direction, resulting in your
getting lost life after life. Emotion leads
your joy, anger, suffering and happiness,
your attachment to which is similar to
that of your lover, to whom you are
infatuated with and unwilling to part with.
You have sunk into depravity forever. It
is only through the sublimation of your
emotion to an unconditional love which is
boundless without grasping, upon which
the mist of emotion, which has been
clinging to oneself due to grasping, would

Oh! Child! Wish the Lord Buddha will guide
you! And enable you to give rise to the
bright intrinsic nature of Enlightenment!

(Note: The newly-released book on “The Wisdom in
Directing One’s Dharma Practice (1)” has already
been published. Its contents include the articles on

“The Wisdom in Directing One’s Dharma Practice”
from Issues 1 to 10.)

8

Issue no.16

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