Part Eight It can be seen that, even though ultimate Buddha marks, beauties, and so forth exist intrinsically in the continuums of all sentient beings, they are obscured by ignorance and thus cannot perform the activities of a Buddha, which can be done only when conventional Buddha-qualities are attained. Thus, the un-differentiability of basis and fruit refers to the ultimate body of attributes that exists in all beings whether enlightened or not and does not refer to conventional form bodies, which are attended through practice of the path. Obiection: If the basis and the fruit are un-differentiable, what is the use of the path? Answer: Here also “un-differentiable entity of basis and fruit” is in terms of the ultimate body of attributes and not in terms of Conventional form bodies. Also, it is not that the path is not needed because: -the collection of pristine wisdom, which is the non-conceptual wisdom of meditative equipoise, acts to remove the defilements of the primordially abiding body of attributes  and the collection of merit, which is endowed with the pristine wisdom of subsequent attainment realising (phenomena to be) illusion-like, generates communication bodies for the sake of others. On this basis, Döl-bo-ba cogently holds that those who claim that just be cause ultimate buddha qualities are present in a person, that person must be a Buddha, simply do not understand the difference between the presence or something and being that thing.something and being that thing. Therefore, the very many perverse challenges such as, “If buddha exists in sentient beings, all karmas, afflictive emotions, and sufferings would not exist,” and so forth, and “Sentient beings would realize all knowables,” and so forth are babble by those who do not know the difference between existence or presence] and being such and such. This is because exiStence, (that 1s, presence] does not establish being such and such.° If it did, then since explanations exist in humans, are humans explanations?

Part Seven Döl-bo-ba makes the distinction that while a person  is still a sentient being, the basis is obstructed by defilements, and when a person has become a Buddha, the basis has separated from defilement, Thus, a process of purification must take place before Buddha-hood can be attained. Although sentient beings already possess ultimate buddha-qualities, Dal-bo-ba avoids having to hold that ordinary sentient beings are alreadybuddhas by making distinctions between ultimate and conventional qualities  and between ultimate buddha and conventionalbuddha.Noumenal ultimate buddha and buddha-qualities are already integrally present in the noumenon, qualities must be attained. Through an elaborate, reasoned argument he directly addresses the issue of whether endowment with ultimate buddha-qualities would absurdly make ordinary sentient beings Buddhas, concluding that it does not . He does this by pointing out that buddha-qualities have negative and positive aspects, called qualities of whereas conventional buddha and conventional buddha-donment of defilements and qualities of realisation. To show that all beings are primordially endowed with a buddha’s body of attributes and yet need to attain their conventional manifestation he uses the vocabulary of: primordial abandonment and primordial realisation that are contained within the noumenon abandonment and realisation that are attained through practicing spiritual paths that serve as antidotes to defilements. Döl-bo-ba cites an example found in many sütras and treatises that aptly makes the point that the basis and fruit are the same and yet spiritual development  is required . An unknown treasure (basis) exists under the home of a poor person that must be uncovered (path) through removing obstructive dirt (defilements), yielding the treasure (fruit) that always was there. Just as the treasure already exists and thus requires no further fashioning, so the matrix-of-one-gone-thus, endowed with ultimate buddha qualities, already dwells within each sentient being and needs only to be freed from defilements. He thereby emphasizes that: The body of attributes of a buddha pre-exists within sentient beings. There are scriptures, reasonings, and also special quintessential instructions revealing the presence of this internal treasure, the matrix-of-one-gone-thus or matrix-of-one-gone-to-bliss. The practice of wisdom, along with

In the heavenly realm of Tibet, surrounded by a chain of snow mountains, The source of all happiness and help for beings Is Tenzin Gyatso––Chenrezig in person–– May his life be secure for thousands of years! (kalpas) Gyalwa  Rinpoche 1 A tranquil village is known by your birth, Messengers were sent by the countries. Even one greeting needs days to be passed People cherished the celebration with faith and love. 2 The name of the village spread rapidly to the world, Even though it was rural and undeveloped. People came to know Tibet through your reputation, The whole darkness is lightened up by your journey. 3 People are more engaged with work Even a hug can not wait.  But they read, watch, listen about you, They say “sorrow be vanished away when feeling your existence”. His Holiness the Great 14th Dalai Lama of Tibet, the Bodhisattva of Compassion, the spiritual leader of Tibet and the beloved global icon of peace and compassion turned 88 today. Marking a global celebration of His Holiness’ life and legacy. Being a Tibetan, being a follower of your message I would send my wishes and prayer for a long live and healthy life. I join with Dharma brothers, sisters and fellow Tibetan to wish Gyalwa Rinpoche la “Happy Birthday”.

Dear  Jonang Gyaltsab Rinpoche  Master of learning and accomplishment  Master of compassion and forgiveness  You skilfully send out the light of wisdom  Your blessing has brought the meaning to our life We have celebrated every day with a great compassion when your presence with us, we would never forget the warmth that you provided to us, you are a living Buddha in our pure mind.  By you having our side is the strongest part of our young life. You are an amazing Rinpoche and a wonderful person. the basic understanding of life and ability to judge wrong and right that you taught to us, have made us a better person in life.  You deserve all the happiness in the world. We, as your student, are too small to give a gift to you, So, we are sending you warm wishes and respect from my side.  You have the best birthday bash. Happy Birthday! Distribution of gifts on the Birthday of Jonang Gyaltsab Rinpoche will be started in Dharamsala and a life release program will be taken place at Miao.  Happy Birthday to Jonang Gyaltsab Rinpoche

Part Six Thus he was bucking two popular trends-separation of the classical texts of the great vehicle into isolated systems and separate  Tibetan scholars from sütra and tantra into isolated camps and (2) reduction of the inal path to self-recognition of basic mind. Breaking boundaries between set system: his grand, over-arching, iconoclastic perspective shocked Tibetan scholars his own day to the present. The Sa-gya scholar Ren-da-wa Shön-nu lodrö over three readings-first found it unappealing, then appealing, and then unappealing. Ren-da-wa’s student, Dzong-ka-bab found it so provocative that he took Döl-bo-ba’s views as his chief opponent in his works on the view of emptiness. Dil-bo-ba’s View of Reality Basis and Fruit Un-differentiable  The Ocean of Definitive Meaning is divided into three sections of roughly equal length basis, path, and fruit–preceded by a brief overview and to lowed by a short summary. The basis is the ground on which the spiritual path acts to rid it of peripheral obstructions, thereby yielding the fruit of practice. The basis is the matrix-of-one-gone-thus. which itself is the thoroughly established nature, the uncontaminated primordial wisdom empty of all compounded phenomena-permanent, stable, eternal, everlasting. Not compounded by causes and conditions, the matrix-of-one-gone-thus is intrinsically endowed with ultimate buddha qualities of body, speech mind such as the ten powers, it is not something that did not exist D and is newly produced; it is self-arisen. From this point of view, Do1-bo-ba emphasise that the basis ( the actual way things are even in an ordinary state) and the fruit (as manıfest Buddhahood) are un-differentiable. At the beginning of the Mountain Doctrine he inspiringly speaks of the matrix-of-one-gone-thus as the basic reality and pristine wisdom, and although ultimate Buddha qualities of body, speech, and mind pre-exist in the matrix one-gone-thus, effort at the spiritual path is nevertheless required cause there are two types of effects, separative and produced separative effects being already existent factors that need only to be separated from defilement and do not require production, whereas produced effects have to be generatedthrough practice. 

Part five Tantras should be understood by means of other Tantras. Sūtras should be understood by means of other Sūtras. Stras should also be understood by means of the Tantras Tantras should also be understood by means of the Sūtras. Both should be understood by means of both. This all-encompassing approach, simultaneously drawing on Sütras and Tantras, puts to pics rather than just the differentiation of systems-to the forefront in a search for meaning. In presentations that are usually considered the classical texts of separate systems, he sees in each of those texts multiple systems crowned by the great middle way. For instance, he considers separate passages of the Sütra Unraveling the Thought, considered by many to be just mind-only, to present the views of mind-only and the great middle way, the latter being ultimate mind-only,’ also called supra mundane mind-only and final mind-only, which is beyond consciousness. Also, in certain Indian treatises usually taken to be strictly mind-only he finds passages teaching conventional mind-only and others teaching the great middle way. Still, Döl-bo-ba’s presentation is by no means a collage drawing a little from here and a little from there and disregarding the rest. Rather, he has a comprehensive overarching perspective born from careful analysis, like other great synthesisers of his period. For him, others had just not seen what the texts themselves were saying, and instead read into classical texts the views of single systems. Since he draws from a great variety of Sütras, tantras, and treatises, Döl-bo-ba’s perspective is syncretic, but it is perhaps synthetic only in the sense that he found within these an exposition of a view beyond what had become the traditional schools. It was not a mere putting together of pieces from here and there. He also criticised the then (and still) popular notion that recognition of Conceptions themselves as the body of attributes of a buddha “would alone bring about enlightenment, “without requiring abandonment of any mis- conceptions. 

On February 28, the Dalai Lama was asked by an Indian boy, who was accompanied by his mother and other family members, at a public and live broadcasted event in Dharamsala, India for a hug. The video of this interaction is accessible in the public domain until today. Almost a month later, a shortened clip of this event appeared on certain social media channels that focused on the Dalai Lama’s interaction with the boy without reporting the context. Many people have reacted to this video clip and criticised it as inappropriate and hurtful. News media followed with reports of their own. Tibetans and Dalai Lama followers around the world hold Massive Protests strongly condemn defamatory, false allegations and misinterpretation of interaction with a faithful Indian young boy, following statement is written by His Eminence Jonang Gyaltsab Rinpoche.  Remembering the Gratitude.   Clarification and Request. His Holiness the 14th Dalai Lama has spent his entire life cherishing others more than himself, his whole life has been contributed for the unity of people, unity of religion as well as his Four Principal Commitments. No matter who they are rich or poor, dignitary or ordinary, Famous or unknown, young or old, friends or strangers, his nonviolent and altruistic thought always care those children he have met with pure in his intentions, and free of deceit or duplicity. Such conduct surely produce the greatest meritorious actions into everyone’s life.  Recently, His Holiness the Dalai Lama being the subject controversy across the mainstream media, after a video clip has been circulating that shows a recent meeting with a faithful boy. As a mater of fact, His Holiness the Dalai Lama has sacrificed his own needs and wants for the sake of peace and harmony throughout the world since the age of sixteen. He his alway been a paragon of transparency and morality, thoroughly impeccable in his thought, speech and conduct as a Bodhichitta, meeting with the boy could be an appearance of ultimate compassion and love. It is easily come to notice when we checked

Part Four  The Title The Mountain Doctrine. Ocean of Definitive Meaning: Final Unique Quint Instructions, a long text of247 folios, is a sustained argument about the Buddha-nature, also called the matrix-of-one-gone-thus and matrix-of-one-gone-to-bliss, replete with citations of Sütras, tantras, and Indian treaties and interspersed with objections and answers. It thereby follows the Inherited from India, of a presentation by way of both reasoning and scripture the scriptural citations being so rich that the book can also be considered an inspiring anthology, a veritable treasure-trove of literature about the matrix-of-one-gone-thus. In the dedication of virtue at the end of the book, Döl-bo-ba Shay-rap-gyel-tsen explains the meaning of his title. This final definitive meaning thus of all the excellent profound scriptures of the conqueror Realised through the kindness of foremost venerable lamas rom being illuminated By profound instructional counsel from the mouths of conqueror-children such as the protectors of the three lineages and so forth-Is the mountain doctrine of profound yogic practitioners in isolated mountain retreats, training the entirety of the rivers of definitive meaning of all the elevated pure sütras, tantras, and treatises, and hence is an ocean of definitive meaning, Teaching the unique finality of the spectrum of basis, paths, and fruit and also the spectrum of view, meditation, and behaviour, an hence it is concordant in name and meaning. Since it comments on profound thought, it is a commentary on the conqueror’s thought, And since it comments on all vajra words, it unravels the knots of vajra words, l since it clearly teaches the profound noumenon, it is a lamp to the matrix-of-one-gone-to-bliss, and since it contains all profound scriptures, reasonings, and quintessential instructions, it is also a supreme wish-granting Jewel. His text is aimed at presenting not what is tentative, provisional, and requiring interpretation in the Indian source texts but the definitive meaning of ultimate reality itself, so profound and difficult to realise that it is a doctrine practiced in mountain retreats by yogis. Containing a plethora of citations from Indian sütras and tantras as well as expositions

Kyabje Jonang Gyaltsab Rinpoche arrived in Dharamshala on 14th March from Taiwan, for the purpose of attending a Long Life Prayer offered to the His Holiness the Dalai Lama by the Central Tibetan Administration on behalf of all Tibetans inside and outside Tibet at the Main Tibetan Temple in Dharamsala, HP, India on March 15, 2023. Under a clear blue sky, the rising sun was catching the peaks of the mountains as His Holiness the Dalai Lama arrived at the gate to his residence this morning. He was received by President of the Central Tibetan Administration (CTA) – Sikyong Penpa Tsering, Speaker of the Parliament – Khenpo Sonam Tenphel and Chief Justice Commissioner (Acting) – Karma Dadul. “Amidst the ongoing crisis inside Tibet, I have a sizeable responsibility to uphold and safeguard the Tibetan culture and religion. It gives me a certain degree of satisfaction to realise that I have been able to adequately serve the Tibetan cause and people. Moreover, I aspire to live for another 10 years to continue my service,” His Holiness the Dalai Lama remarked while thanking the CTA leadership and Tibetan people for the long life offering made to him this morning at Tsuglagkhang. Dharamshala: The 17th Tibetan Parliament in Exile commenced its 5th Session on 15th afternoon in Dharamshala. The 10-day session is presided over by Speaker Khenpo Sonam Tenphel and Deputy Speaker Dolma Tsering are attended by Sikyong Penpa Tsering, Kalons, members of the 17th parliament, and the Secretaries of the respective departments. The International Jonang Wellbeing Association sent following appeal in Tibean to Kyong Penpa Tsering, Speaker of the Parliament – Khenpo Sonam Tenphel and Chief Justice Commissioner (Acting) – Karma Dadul, Ministers of the departments and every number of Parliament in Exile.  Exile Jonangpas just demand for having a equal participant in every prat of exile democracy.  ༄༅།།  དཔལ་ལྡན་སྐུ་ངོ་ཚོའི་མདུན་སར་ཞུ་གསོལ། ཚོགས་བརྡའི་གསལ་བསྒྲགས་ཐོན་པ་ལྟར། སྐབས་ ༡༧ པའི་བཙན་བྱོལ་བོད་མིའི་གྲོས་ཚོགས་འཚོགས་དུས་ལྔ་བ་ཕྱི་ལོ་ ༢༠༢༣ ཕྱི་ཟླ་ ༣ ཚེས་ ༡༥ ཉིན་ནས་བཟུང་ཉིན་གྲངས་བཅུའི་རིང་འཚོགས་གཏན་འཁེལ་བ་ལྟར། གྲོས་ཚོགས་འཚོགས་དུས་འདིའི་ཐོག་བཙན་བྱོལ་ཁྲོད་ཀྱི་ཇོ་ནང་པ་ཚོར་ཁྲིམས་ཐོག་ནས་ཐོབ་ཐང་འདྲ་མཉམ་གནང་སྐྱོང་བའི་རེ་བསྐུལ་སླར་ཡང་ཞུ་བ་ཡིན། བཙན་བྱོལ་ཁྲོད་ཀྱི་ཇོ་ནང་པ་ཚོས་ཕྱི་ལོ་ ༡༩༩༧ ལོ་ནས་བཟུང་དེ་རིང་བར་མི་ལོ་ཧྲིལ་བོ་ཉེར་དྲུག་རིང་བཙན་བྱོལ་བོད་མིའི་གྲོས་ཚོགས་སུ་དེ་ལུགས་ཀྱིས་སྙན་ཞུ་བརྒྱ་ཕྲག་མང་པོ་ཕུལ་བ་མ་ཟད། ཐ་ན་ཕྱི་ལོ་ ༢༠༡༥ ལོར་བཙན་བྱོལ་ཁྲོད་ཀྱི་ཇོ་ནང་པ་རྣམས་གྲོས་ཁང་སྒོར་མཉམ་འཛོམས་ཀྱིས་ཟས་བཅད་ཞི་འབོད་ཀྱང་བྱས་མོད། གྲོས་ཚོགས་ནས་དོན་མཐུན་གྱི་ཡ་ལན་མེད་ཐོག་སྐབས་ཤིག་ཇོ་ནང་པའི་སྙན་ཞུ་ཁག་ཀྱང་རྩིས་མེད་བྱས་པའི་གནས་ཚུལ་ཡང་རིམ་པར་བྱུང་ཡོད་པས། གཞི་བྱེས་ཇོ་ནང་པ་རྣམས་ལ་བློ་ཕམ་ཚད་མེད་བྱུང་ཡོད། དེ་བས་ན་ད་ལན་གྱི་འཚོགས་དུས་འདིའི་ཐོག་ཆ་རྐྱེན་གང་ཡང་མེད་པའི་ཐོག་ནས། བཙན་བྱོལ་ཁྲོད་ཀྱི་ཇོ་ནང་པ་རྣམས་ཀྱང་བཙན་བྱོལ་བོད་མི་སྤྱི་མཚུངས་ལྟར་བཙན་བྱོལ་བོད་མིའི་བཅའ་ཁྲིམས་སུ་ཇོ་ནང་བར་ཐོབ་ཐང་འདྲ་མཉམ་གནང་སྐྱོང་ཡོང་བའི་གསོལ་འདེབས་ནན་ཏན་དུ་འདེབས་པ་ལགས་ན། དེ་ལུགས་ཐུགས་བརྩེས་གཟིགས་པ་མཁྱེན་མཁྱེན་ཞུ། རྒྱལ་སྤྱིའི་ཇོ་ནང་འགྲོ་ཕན་ལྷན་ཚོགས་ཀྱི་དབུས་སྤྱི་ཁྱབ་ཁང་ནས། ཕྱི་ལོ་ ༢༠༢༣ ཟླ་ ༣ ཚེས་ ༡༥ ཉིན།