WORDS OF WISDOM AUTHOR: KHENPO TSULTRIM LODRO

After a person has killed a being or stolen things, the karmic seed of such actions will remain in this person’s alaya consciousness. When it will germinate is uncertain, however. The scriptures often use the analogy of harvesting crops to illustrate the timing of karmic effect. There are a great variety of grains and vegetables and the length of time for them to ripen varies. Some may ripen in only one to two months, others five or six months, or even longer. The types of seeds, the geographical location and the climate are all contributing factors to this disparity.

Likewise, it is stated in the scriptures that the ripening of the cause comes in four types. The first is the one that ripens in the same lifetime. For example, karma was committed in one’s youth and the effect takes place in middle or old age. Sometimes karma ripens even sooner, and the effect can be seen immediately. This is because certain conditions can expedite the manifestation of the fruit. Such fast ripening has something to do with the object and the motivation of the action.

~ Depicted from THE RIGHT VIEW : On Cause and Effect

The cessation of suffering means having eliminated all the defilements. It is like the reemergence of blue sky after the clouds have been blown away by the wind. Similarly, when negative karma and defilements have been purified and uprooted by renunciation, bodhicitta and realization of emptiness, Buddha nature (Tathagatagarbha) will naturally arise. This is the Noble Truth of the Cessation of Suffering, the ultimate effect of practicing the Dharma.

Then, does it mean that actualization of Tathagatagarbha is the sole purpose for us to practice the Dharma? No, of course not. The ultimate goal of Mahayana practice is to attain enlightenment in order to benefit sentient beings more effectively and completely.

~ Depicted from THE RIGHT VIEW : The Four Noble Truths

When we meditate, we must watch our posture. The seven essential points of the posture are explained in the sutras. To a beginner, the mind is very closely related to breath and physical posture; thus the correct posture is very important.

~ Depicted from THE PAPER TIGER – Suffering is just a Paper Tiger

Liberation is not a fairy tale nor is it mysterious. Through proper training, the mind of ordinary people like us, bounded by attachment and ignorance, can absolutely be transformed into the pure state of Buddha nature. This is liberation.

~ Depicted from THE HANDBOOK FOR LIFE'S JOURNEY : On The Three Poisons - How to Refute Ignorance

What constitutes a true practice? It is contemplation on precious human birth, impermanence of life, and the other preliminaries. This discussion on the practice of the Four Dharma Seals is based on the teaching of Mipham Rinpoche, but overall, it is training in renunciation and bodhicitta, and gaining realization of emptiness of self through practices in Madhyamaka and Dzogchen.

We must try our utmost to cultivate these three qualities of mind. If at the end of our lives, we do not have renunciation and bodhicitta, nor realization of emptiness, and moreover cannot obtain a favorable rebirth in the three higher realms, the consequence of falling into the unfavorable realms is unthinkable.

We should know that traditional custom of offering flower, bathing and putting on new clothes for the dead only shows our emotional attachment to the deceased. It is not meaningful at all in a real sense because at this point the body of the dead, like a stone or mud, can no longer feel anything.

If we want to give the deceased one last meaningful gift for his or her final journey, it is the chanting which is simple and easy to do and of great benefit. If the deceased received some form of training in life and has the help of dharma friends at this critical juncture, he or she will surely be able to take an auspicious rebirth. Do keep this in mind.

~ Depicted from THE HANDBOOK FOR LIFE‘S JOURNEY : On Death And Rebirth - How to Face Death

In the Diamond Sutra, it is clearly stated, “Seeking to see me in form or hear me in sound is taking the deviant path. The Thatagata cannot be met this way.” The Buddha represented via form or sound is not the real Buddha. Thinking that seeing the Buddha is to see the body of the Buddha and hearing the Buddha is to hear the voice of the Buddha are all wrong views. It is also stated very clearly in The Sutra of Bodhisattva Ksitigarbha’s Fundamental Vows that only dharmakaya represents the real Buddha.

~ Depicted from THE HANDBOOK FOR LIFE'S JOURNEY : On The Three Poisons - How to Confront Anger

Many people are afraid of ghosts, and Buddhists are no exception—afraid of going to dark places at night or getting nervous when passing the cemeteries. At times like this, if one is brave enough, stop moving and observe: When I was nervous just now, what exactly is that thought of fear? After making this observation, it is likely that one comes to realize that, although the sense of fear is still present, the nature of fear is entirely unreal, empty of any substance, like bubbles. Right away, the fear toward ghosts vanishes without a trace.

~ Depicted from "THE HANDBOOK FOR LIFE"S JOURNEY : On The Three Poisons - How to Confront Anger

It is not necessary to forgo family, life, or work to practice meditation. While enjoying material wealth and family life in this world, we can make time for practice on a regular basis. If we can stay calm and relaxed in the midst of life ’s activities, we will be able to experience happiness that comes from the deep recesses of our mind.

~ Depicted from THE PAPER TIGER - The Tibetan Buddhist View on Happiness