Living in a complicated social environment with hurried pace of life, one will still be able to relax and savor the joy that comes with piece of mind if one can meditate one to two hours in the morning and evening every day. One may even discover what life needs the most along the way.   

~Depicted from the Seasonal Quotations of Khenpo

Buddhism can be said to be a special kind of culture since it encompasses many rich academic disciplines, among them philosophy, astronomy, geography, and science. Not only that Buddhism also have its own view on life, on right values, and on the world. In this chapter, we will introduce the Buddhist view on the world.

The worldview is firstly a specific knowledge; but more importantly, it is one of formulating this knowledge into ways and methods which can be used in our daily life. One aspect deals with regulating our own mind; the other aspect deals with benefiting sentient beings, bringing happiness, a healthy life, and joy to more people — this is also the basic tenet of Buddhism.

~ Depicted from Luminous Wisdom Book Series 9

The Buddha said, "Impermanence is suffering."  Everything around us is constantly changing; nothing stays reliable for long. The most favorite may leave us forever at any time. The most detested may suddenly come upon us. No one knows what the future has in store for each one of us, hence feeling anxious and distressed without end. 

      ~Depicted from the Seasonal Quotations of Khenpo

What can be detected by our five senses, including the people we meet and the surroundings we are living in, all indeed seem very real. They are like what we experience in a dream, which is also vivid to us. When we have a dream at night, we still have a strong attachment to our surroundings. We cannot deny the existence of our dream when we are in the dream. However, when we wake up from the dream, we suddenly realize that the dream and everything in it were unreal.

~ Depicted from Luminous Wisdom Book Series  3 

The Yogacara School thinks that everyone has a mind continuum from beginningless time until the attainment of enlightenment.  This mind continuum sometimes has the five consciousnesses of eyes, ears, nose, tongue and body, but sometimes not.  No matter how it manifests itself, a permanent existence called the Alaya Consciousness is present at all times. Whenever karma is committed, a karmic seed will be planted in the Alaya Consciousness.

There is an analogy for this. When ink is poured on the snow, the snow will be turned into ink color.  After it melts, the color can still be seen on the ground.   Similarly, if karma is born of defilements, the karmic mark will be left in the Alaya Consciousness after defilements are gone.

~ Depicted from Luminous Wisdom Book Series 1 

Using motivation as a criterion, to liberate animals for one’s own freedom from samsara is viewed as a supramundane Hinayana practice. To do it out of bodhicitta, the wish to attain Buddhahood for the sake of all sentient beings, is a supramundane Mahayana practice. To couple the Mahayana practice with some Vajrayana views essentially makes animal liberation a Vajrayana practice.

~ Depicted from Luminous Wisdom Book Series 1  

Buddhism holds that samsara is of suffering nature. Our customary view refute this idea. However, worldly happiness, as it is, has been found transient and insignificant after we carefully examine the human history and our own lives. Thus, we must admit that our views are obscured and arbitrary.              

~Depicted from the Seasonal Quotations of Khenpo

The cycle of birth, aging, sickness and death, the sense of joy and sorrow, and the comings and goings of things and people are all just part of t͔he natural phenomena of life. No one is able to, or should try to, escape from them all. The only thing we can do is  to search for an effective way to confront and overcome the uncertainties in life, which we can surely find in the Buddha’s teachings on the meaning of life.     

~ Depicted from the Seasonal Quotations of Khenpo

As in any practice, we must first know its underlying concept. It is only after full apprehension of the concept that practice can proceed. Without right understanding, our practice is blind. Without practice, right understanding is also useless. Hence, one complements the other; each is indispensable. We can eradicate our afflictions and attain liberation only with the perfect union of the two. Accordingly, before we discuss the actual practice of the Three Dharma Seals, we must also know its concept.

How did the concept of the Three Dharma Seals originate? According to the sutras, when Sakyamuni Buddha was about to enter parinirvana, a disciple asked the Buddha, “If a non- Buddhist or some other person comes along after you are gone to give teachings and proclaims that to be the Dharma, how should we discern if it is the true Dharma?” The Buddha replied, “After I am gone, any belief or teaching which incorporates the Three Dharma Seals is the true Dharma; any belief or teaching which not only excludes but also refutes the Three Dharma Seals is not the true Dharma.”