WORDS OF WISDOM AUTHOR: KHENPO TSULTRIM LODRO

Similarly, although our feeling is very strong at the start of the practice, the feeling diminishes in time and eventually gives way to all kinds of thoughts. Thus, when the thoughts arise, we must stay vigilant and immediately return to our investigation.

The most important thing in the practice is to first abide in this state of mind, then watch our mind from the side.

- Quote from The Four Seals of Dhama, "The Practice of Realizing Emptiness"

Although the Buddha exhorted his followers to be content with few desires, it does not mean one must live a life of austerity. Most importantly, one should seek meaning in life through liberation, not through the pursuit of worldly pleasures.

With this understanding, we will not be overcome by setbacks at work, in our career or business, since these are just means of livelihood and not its essence. The true significance of our existence is in attaining liberation, purifying the mind, overcoming selfishness, and elevating our lives.

All aspects of our lives will then be filled with the wisdom of the Dharma. In the midst of happiness, know that even though we are in possession of worldly goods today, we may not possess them tomorrow; thus arrogance will not arise. In the midst of misfortune, know also that even though we are suffering now, this is but a means of existence; we will be able to bear it. Because our hearts are filled with energy, power, and courage.

- Quote from The Four Seals of Dhama, "The Practice of Suffering"

In The Words of My Perfect Teacher, the discussion on precious human birth, impermanence, etc. is followed immediately by an elaboration on the merit and the benefits of liberation. Why is it necessary to talk about the benefits of liberation? When we do not understand the benefits of liberation, we lose hope because we think there is no purpose in life if everything is impermanent; when we understand the benefits and know liberation represents eternal happiness, rather than being pessimistic, we feel optimistic and happy. Because we finally see the reason for living and will then direct all our effort at attaining liberation. At that point, true renunciation can be cultivated. The ultimate goal of practicing impermanence is none other than realizing this outcome.

- Quote from The Four Seals of Dhama, "The Practice of Impermanence"

Some people think because Buddhism propagates “samsara is suffering,” its ideology is passive and pessimistic. This could not be further from the truth. Buddhist doctrine is not passive; it is extremely pro-active, but its goal and direction are different from that of mundane beings. Ordinary people work to make money; Buddhist practitioners work to have money to live on, but their real aspiration is to liberate all living beings.

- Quote from The Four Seals of Dhama, "All Contaminated Things are Unsatisfactory"

The practice of emptiness is the practice of no-self in phenomena; that is, perceiving all phenomena — all material things and mental events — as emptiness, and abiding in this state. The practice of no-self refers specifically to perceiving no-self in person; it is a part of the overall practice of emptiness.

- Quote from The Four Seals of Dhama, "The Practice of Realizing Emptiness"

Sakyamuni Buddha said that at that point our self-attachment should be bigger than Mount Meru — I want to attain Buddhahood, I want to free all sentient beings from suffering, I want to undertake actions that are beneficial to others, etc. This kind of self-attachment is indispensable at the beginning; with practice, one gradually dispels the wrong kind of self- attachment, creates the conditions for realizing emptiness and compassion, and ultimately eradicates all forms of attachment. Thus, the delineation between attachment and non-attachment must be very clear.

- Quote from The Four Seals of Dhama, "The Practice of No-Self"

The practice of impermanence at the macroscopic level is simply that expounded in The Words of My Perfect Teacher on the impermanence of life, death, etc. Sometimes we examine the world outside, sometimes sentient beings; sometimes we examine the spiritual masters, and sometimes the changes in the four seasons. All kinds of phenomena can be employed in our contemplation on impermanence.Logic is not necessary in this practice. Ordinarily, we can all see the changes that go on, but we only react to the change, such as fear, when it is totally unexpected; but without practice, this feeling dissipates soon after. When changes take place with such frequency in our lives, we become numb and insensitive to them. For this reason, we must practice. By placing importance on these methods of investigation, we will easily apprehend all composite phenomena are impermanent and unreliable. The natural world outside, all material things, our own life, possessions, and reputation are all unreliable.

- Quote from The Four Seals of Dhama, "The Practice of Impermanence"

Some people become very pessimistic when they hear these teachings on impermanence: I used to be very proud of my status and possessions, but all that is meaningless now. Even my own life cannot be guaranteed. What is the point of this life?

Is this outcome good or bad? It is good because an understanding of impermanence allows us to forgo our attachment to worldly things. When we encounter death in the family, bankruptcy, or other tragedies, we will not be overwhelmed by suffering but realize such is the nature of all things and that we are now a witness to it. If our practice of impermanence is successful, we will then turn our attention to matters of liberation.

- Quote from The Four Seals of Dhama, "The Practice of Impermanence"

As mentioned earlier, the Buddha said an instant denotes the time it takes a needle tip to pass through a very thin flower petal, but this instant can be divided into still smaller parts. If an instant can be separated into hundred thousands of time segments, we can imagine how short any one time segment is. Yet, even in this fraction of an instant, everything is in a state of flux. The Buddhist term for this is arising and ceasing, the modern term is motion.

- Quote from The Four Seals of Dhama, "The Practice of Impermanence"