1. The Buddha put three wisdoms in sequential order, first hearing or reading, second thinking or investigating and the third practicing. Buddha never supported blind faith, which had occupied a vast place in non-Buddhism, but never found its way into Buddhism. Buddha’s disciples were of two kinds: one following his philosophic Truth; while the other following his supernatural inspiration. Between these two, Buddha preferred the former to the later, because the disciples who had blind faith lacked in balance. Therefore, Buddha made it a point for every Buddhist to follow the three wisdoms in order.

2. A little knowledge is a dangerous thing. Therefore, to learn Buddhism in its entirety, one must be open- minded. One should put all one’s energy in studying in depth all the doctrines of the three Yanas i.e. Hinayana, Mahayana, and Vajrayana.

3. Before practice, and after hearing or reading and thinking for a long time, one should establish one’s right view on every point keeping it in mind that the goal oh Buddhism is different from that of Non-Buddhism.

4. The Buddhist Right View on the universe is four-fold. The neophyte who has learned Hinayana should view the Universe according to the theory of 'Causation of Karma'. This world is not created by any God but a resultant reflection of the common Karma of mankind. The five elements which form this world are caused by the common action - influence of five sorrows. Earth is symbolised by pride, water by lust, fire by anger, air by doubt, and space by ignorance. Hence, the world will also be destroyed by these five sorrows when they are extended to their fullest measure. The great and powerful earthquake will be the calamity of excessive pride. Nuclear attack with the heat equal to seven suns which was not only foretold by the Buddha but also has been prepared for by scientists will be the fire calamity of excessive anger. After this fire calamity, the result certainly will be that the North and South icebergs will melt causing the water calamity of excessive lust. When all things on earth have been destroyed, the wind will blow without hindrance and in such perfect emptiness, space will be the winner. These two calamities of air and space will be the result of excessive doubt and excessive ignorance and all these five calamities will make mankind suffer their final consequences.
The law of karma that one follows has to decide upon the fate of mankind and the Universe subsequently.

5. There is no absolute consciousness as the cause of reality. But the empty-nature of every Dharma, though it is unspeakable is known as Tathata which is spaceless, timeless, formless and colorless, all equal without beginning or end, when it is in the static universal concentration. But when it is in the dynamic meditation, it may be manifested into any form, any color, any space, and any time. Thus, a Buddhist who is accomplished in the Samadhi of Tathata, views the Universe as in a sacred form of Buddhahood, whereas a common man can create the universe in its depraved form according to the extent their common Karmas project.

6. When one makes an advanced study in the doctrine of Vajrayana, his view of the Universe becomes quite integrated. He recognises the element of mentality and that of materiality as non-dualistic. The universe is the manifestation of seven principles. Among them, the ninth consciousness 'Tathata- store-Consciousness' and the right view are two principles of mentality, while the five elements are of materiality. These seven principles are innately identified as leading to a true harmonisation in the Universe of Buddhahood which is called the Dharmadhatu. Within this, the ten kinds of universe which appear as a matter of course, are also viewed in two aspects: The enlightened ones see everything in the Universe as the Tathata itself, as the Lotus-Sutra says, "Every Dharma standing in its own position is not without the Tathata." The unenlightened ones see them just as their common Karmas reflected, where the mentality and materiality are always separate.

7. The four Right views on Universe determines the right views on human-life. He who views the world as caused from the common Karma of past lives, the consequence of which is full of pain, and who believes in the four noble paths with a desire to get rid of the long transmigration, also views the only real value of one’s life as to practice the eight-fold Right Paths and to investigate the 12 branches of causation in both orders, direct and reverse, until the personal egoism that is the master of suffering is destroyed and ultimately, gains Arhat's realisation. On the other hand, the view of life which is of money and love, as the swinish multitude desire, is meaningless and only increases pain.

8. According to the Mahayana doctrines, one would view that the true value of one’s life is to set one’s shoulder to the spinning of the wheel of good Dharmas, through the five-folds of ideation-Samapatti whole-heartedly. One would make every Dharma mentalised and every mentalisation sublimated into the final voidness. He would neither be proud of his fortune nor afraid of his doom. No worldly desires or attachments would ever cheat such a person.

9. The positive aspects of Buddha's nature lies in everybody, in every soul. One who lives in such a holy universe has no birth and death. He throws new light on his life and prefers to meditate on this Tathata until the abstract Buddha-nature becomes a concrete embodiment where he realises the non-egoism for himself. After he learns that the manifestations of the Buddha- nature have supernatural powers, he is aware that one's mind and mind has many potentials. Since everybody has his Tathata-nature which is void and has no determinate form, all its manifestations move freely, all are co-related, all are magic-like and can be molded in any way without restraint. This is the only nature of voidness from which arises many mystic transformations as its manifestations. Every man or woman has his or her potentialities in the Tathata which are quite worthwhile to discover. If a man does not spend his whole life practicing meditations for this purpose, he will surely die in vain and his potentialities will not be unfolded.

10. Finally, one fortunately gets the highest methods in the Consequent position of Buddhahood from Vajrayana. One may make the abstract entity function in its mystic manifestations along with all the supernatural powers and enable himself to save all sentient beings perfectly and ultimately. Hence, one comes to know the climax of life’s value is in this great event. One must use his whole lifetime to practice the Holy Dharma in Vajrayana through yogic practices until his mentality gets transformed into Buddha’s wisdom, and materialities transformed into Buddha’s maya-body. Such a value of life will not be exchanged for even the gaining of the whole world.

11. After developing the philosophic views on the universe and those on life, one should rid oneself of vulgar prejudice and keep the right views of all those relationships between oneself and one’s family, one’s Dharma, one’s Buddha and one’s followers.

First of all, one must distinguish among all the Dharmas, what is good, what is evil, what is uncertain, according to the Idealist school. A Buddhist should have a different perception of life, family and love from that of others.

Every one of the present society was one’s mother at one time or another due to the untold years of transmigration and in each life we are delivered from a mother. One should save one’s mother by practicing right Dharmas but should not accompany one’s mother into further transmigration realms.
One must know that everyone’s action is watched by God or spirits or deities. When one reaps what one has sown, the rewards of rise or fall will be decided by these deities even though their natures are also void and cannot do anything more than what one’s Karma determines. Hence one must declare to all others that since I am a Buddhist I must maintain the good characteristics of a true Buddhist and would no longer practice any evils.

12. One should know that no Dharma in all phenomena has any absolute self in nature. It is an objective form reflected from the subjective view, so if no Dharma is connected with one’s mind, it can have no self. Therefore, one should always be content with what he has. The three emotions - sadness, joy, and neutrality, all depend on what one views within, but are not dependent on the material conditions without. One ought not to pursue any kind of desire, but pursue the main practice of controlling one’s own mind.

13. While contacting with Buddhas, Bodhisattvas and wisdom-protectors, one should lose one’s self-nature completely and immerse oneself in voidness- Samadhi until getting the realisation of the Yidam and that of the Dharmakaya in which those par excellence wisdom-beings are visible. You cannot really connect them with the heavenly divinities by only offering prayers, worshipping, praising and repeating stanzas. This is the main point that distinguishes a believer of Buddhism from those of other non-Buddhist religions.

14. To save those who are in the ocean of the five poisons, one should learn and practice the special methods in the Position of Consequence of Buddhahood which are available in Vajrayana only. Thus one may be a real salvation to others in this lifetime. This is the relationship between the act of salvation and the practitioner who wishes to save others. It all depends upon the assurance of realisation, not only upon one’s good-will.

15. The Mahavairocana Sutra mentions, 'Bodhicitta is the cause', so one should develop it perfectly and deeply. The first three kinds of Bodhicittas, named Good Will, Good Conduct and Victorious Significance, were emphasized by those ancients of both exoteric and esoteric doctrines. The fourth one is called Bodhicitta of Samadhi, which is practiced in the lower three tantras separately. The fifth Bodhicitta is known as Bodhicitta of Kunda which is practiced in the Anuttarayoga by the Tibetan lamas only.

16. Buddha Gautama had thought that besides hearing wisdom and thinking wisdom there is practicing wisdom and among the practicing wisdoms there are three kinds of knowledge which are, in order:
i. Vinaya (precepts),
ii. Dhyana (concentration and meditation), and
iii. Prajna (wisdom).


Vinaya has four kinds which are
a. A kind of restraint which keeps one from doing bad and gives the philosophy of causation of karma a guaranty against falling. It contains seven sections Bhiksu, Bhiksuni, Siksamana, Sramanera, Sramanerika, Upasaka, Upasika.
b. The 'Vinaya acquiring the good and wholesome', which binds oneself to do good and corresponds to the philosophy of causation of Alaya.
c. The 'Vinaya working for the benefit of all sentient beings', which corresponds to the philosophy of the causation of Tathata and that of Prajna Paramita.
d. This fourth kind of Vinaya is the final classification of the whole Buddhist system of Vinaya, namely the Vinaya of "transcending the evil deeds into the realized services of salvation" in the way of a homeopathic cure. It pertains to the Vajrayana only. This corresponds to the philosophy of causation of the six elements.


17. Within knowledge of Dhyana, there are two main sections: Samatha and Samapatti. The Samapatti on Hinayana truth emphasises impermanence and death. Its total function is purification which purifies all the sorrows from the mind of the Buddhists.

The Samapatti on Mahayana truth emphasises the voidness of one’s self-nature and of conditional manifestations from which the wisdom and its great compassion is realised. The total function is the sublimation made by the voidness of non-egoism, and the human nature is thereby transformed into Buddha-nature.

The Samapatti on Vajrayana truth is based upon the yogic methods of the position of consequence of Buddhahood. The secret and sacred instructions on the visualisation of Buddhabody without, and the wisdom-energy, wisdom-nerves, and wisdom-essence within, are practiced with heart and soul. Its total function is the final and ultimate salvation in Buddhahood.

18. To attain the knowledge of wisdom, first of all one must understand the transformation of eight consciousness into five wisdoms through various practices of meditation. It is said in Mahayana doctrine that the eighth consciousness should be transformed into the great mirror-like wisdom; the seventh consciousness into the equality-wisdom; the sixth consciousness into the profound-observing-wisdom; and the first five kinds of consciousness into the Karma- integrating wisdom. The last one is only found in Vajrayana in which there is a ninth consciousness called Tathagatha-store, which should be transformed into the universal-wisdom or wisdom of Dharmadhatu.

One should also know how to practice the yogic methods of Vajrayana and with the mystic function of voidness penetrate the five poisons and transcend and transform them into the five wisdoms. The poison of anger should be transformed into the great mirror-like wisdom; pride will become the equality-wisdom; love or lust become the profound-observing wisdom; doubt, the Karma-integrating wisdom; and ignorance will become the Dharmadhatu wisdom.

There are many kinds of categories of wisdom as well, some of whom pertains to Arhats, some to Bodhisattvas, while others to Buddhas. Among all those categories of wisdom, it is these five wisdom-jewels which have been emphasised by both Mahayana and Vajrayana doctrines.

One must distinguish the three positions of Cause, Course and Consequence as related to wisdom. The Right View which has matured through hard study of the Buddhist Tripitaka and cannot be shaken by any other religion, philosophy, worldly science or knowledge, is wisdom in the position of Cause. The feelings, the insight, holy light, and all other imperfect realisations are the wisdoms in a position of Course. The real and true and perfect realisation of the five wisdoms which form full enlightenment of Buddhahood is the true wisdom in the position of Consequence.

The great Wisdom should be identified with the Great Compassion. They are called the two noble feet of Buddha. If wisdom is alone and unaccompanied by great compassion, it is called a dry wisdom by the Mahayanists. If great compassion is achieved without the company of wisdom, it is called the heart of an old woman by the Chanists.

19. One must practice wisdom-energy to enable oneself to control one's energy which ultimately paves the way to the practice of Vajra-love. Then only, one may succeed in the final identification of the four blisses with the four voidnesses, and full enlightenment then might be gained.

20. To cut the sorrows and delusions and to gain realisation are two important aims in Buddhist practice. Therefore, one must skillfully recognise them and struggle with oneself, change one's conditions within and make progress in non-egoism to gain the wisdom of a Bodhisattva.

21. One should know that the final goal of a Buddhist is not those heavens aimed at by non-Buddhists. The Buddhist goal is beyond the nine kinds of heaveness included in the three kinds of heavens. It is aimed at voidness. In as much as the realisation of different practitioners are of different degrees, there are four different realms for their good rebirth or Paranirvana.
a. Realms where all classes of beings dwell; men, devas, Buddha's disciples and non-disciples. It has two divisionS - impure and pure. The Western Buddha Amitabha Pure Land pertains to the later. One who has renounced and repeated the Amitabha's name diligently, may get rebirth there without falling downward. This belongs to one of the four kinds of Buddha’s Pure Lands.
b. Temporary realms, where the occupants have got rid of evil views or thoughts before they are born there, but still have to be reborn. This belongs to the Arhats of lower ranks.
c. Realms of permanent reward and freedom for those who have attained the Bodhisattva ranks from the first to the tenth.
d. Realms of eternal light and tranquility, the residence of the Dharmakaya. Though all other realms cannot leave it, yet it is unknown to them due to their ignorance.

22. Lastly, one should at first come to understand the philosophic truth of universal causation and the philosophic truth of the ultimate value of human life through a good deal of study in the hearing or reading, and thinking or ratiocinating knowledge of Buddhism. Then an entire renunciation must be actually performed and the most important motive force of Bodhicitta should be well developed. Then under the guidance of an accomplished Guru, one should learn and practice the whole system of Buddhism including Hinayana, Mahayana, and Vajrayana, and cut off all delusions and sorrows and with heart and soul through the help of matured Samatha meditate on different truths until they become concrete realisations and the full enlightenment is gained.