Because we form a strong attachment to ourselves and everything outside, including the flower, and perceive them as truly existent, desire arises for things we covet and anger at things we find repugnant. When thoughts of desire, clinging, and enmity pervade our minds, we create karma; once karma is created, we are bound in samsara, unable to free ourselves from cyclic existence. This is why Ch’an Buddhism places constant emphasis on “non-attachment.”

However, some lay people have misinterpreted this exhortation. The principle of “non-attachment” is the core concept in Ch’an which many topics and discourses in this school are based on. Having read selected Ch’an teachings and heard the case stories of a few Ch’an masters, a number of people assume the supreme path to liberation consists of just staying detached. Hence, at the start, they refrain from forming any kind of attachment – neither releasing animals from captivity nor practicing the preliminaries; they continue to smoke, drink alcohol, eat meat, and even order live seafood to consume without misgiving. Because they claim that upholding the precepts, releasing animals from captivity, practicing the preliminaries, protecting life, etc. are all forms of attachment that obstruct the attainment of liberation. Actually, these are all misconceptions.

If problems could be solved just by staying detached, it would make life easy for everyone. However, things are never that simple. Although ultimately we want to cut through attachment and abandon all such activities that are undertaken due to ignorance, we hold on tightly to the concept of not forming attachments even when we do not yet have a method to eradicate attachment. This too is a kind of attachment – we are in fact attached to the concept of “non-attachment.” Thus, until we have a method at hand that effectively cuts through our attachment, we must not be detached.

- Quote from The Four Seals of Dhama, "All Phenomena Lack Self-Existence"

I have met many successful businesspeople who are running large corporations. They told me their goal is to have the means to help the needed or to spread the Dharma. If that was true, perhaps it would not be necessary to give up the pursuit of wealth, but the attachment to wealth must be checked.

- Quote from The Right View, "The Way of Living and the Meaning of Life"

Another point we have also made before is that it is best to conclude the practice session when our meditation is proceeding well. This is the case whether we are training in emptiness or impermanence.

Why is that? Should we not try to abide as much as possible in a relatively good state? If we stop when the meditation is going well, it will actually have a positive effect on the next session. We will retain an enthusiasm for the practice, have expectations of possibly repeating the experience, and look forward to starting the practice again.

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

Seeing contaminated things as unsatisfactory generates renunciation. Without renunciation, the entire effort we place on reciting the sutras, prostrating to the buddhas, burning incense, as well as practicing generosity, moral conduct, patience, etc. is no more than worldly activity. The best result we can expect is to avoid rebirth in the lower three realms and return as human beings or gods, all of which has nothing to do with liberation. However great our worldly blessings, we cannot transcend samsara.

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

The use of nectar pills is not emphasized in exoteric Buddhism, but very much so in Vajrayana. Most of the nectar pills were originally handed down by Guru Rinpoche and later discovered by real tertons, finders of terma (hidden treasures). It should be noted that not all nectar pills have beneficial effect. Some of the so-called nectar pills are not only devoid of any merit but can also bring harm if taken, such as preventing one from attaining liberation in future life and creating hindrances to liberation.

Where do these harmful pills come from? Some are from tertons who are actually impostors and some are concocted by demons to hurt sentient beings. At times, genuine nectar pills, after being handled or made by persons who have broken samaya vows, can also be tainted. As Guru Rinpoche did not leave behind many nectar pills, accomplished masters, after retrieving them, will mix them with other nectar and medicinal herbs, then bless the pills through meditation and mantra recitations. If during this process there is one samaya violator among the attending practitioners, the pills will get tainted.

Therefore, close attention is needed when administering nectar pills. As ordinary beings, we cannot tell the real from the fake ones with the naked eye. The only way is by examining whether the pills came from a pure source. This is a very important step.

- Quote from The Right View, "Liberating Living Beings"

Sakyamuni Buddha always instructed his disciples not to seek victory by challenging others, but to find everlasting victory by contesting oneself – specifically, one’s self- attachment. As a true Buddhist practitioner, we must do battle with our afflictions and with our self-attachment.

- Quote from The Four Seals of Dhama, "All Phenomena Lack Self-Existence"

Of course, there is no possibility for happiness if one cannot even sustain the basic needs of life. But once an average living standard can be maintained, one must learn to keep life simple, that is, to live contently with fewer desires. If not, happiness will forever be beyond one’s reach.

- Quote from The Right View, "A Buddhist’s Mode of Life"

If we lack for food, we can borrow money or even beg to get something to eat; whatever the situation, there is always a way. However, on a major issue such as birth, aging, illness, and death, we cannot borrow money or beg for help; without prior practice, there is nothing that can be done. Thus, even the poor have to practice.

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

The Three Dharma Seals are not only the view of Sakyamuni Buddha but also that of all the buddhas of the ten directions and three times. Any buddha that turns the wheel of Dharma will expound the Three Dharma Seals. All that is transmitted pertains to the Three Dharma Seals; in whatever manner the teachings are given, their essence is the Three Dharma Seals, even in Vajrayana Buddhism. Although the uncommon view of Vajrayana speaks of emptiness and clarity, it also espouses impermanence, suffering, etc. at the same time.

- Quote from The Four Seals of Dhama, "Summation"