WORDS OF WISDOM AUTHOR: KHENPO TSULTRIM LODRO

The most important and the key difference between Buddhism and non-Buddhism lie in taking refuge in the Three Jewels.

To learn Buddhism is to learn wisdom and compassion. To attain Buddhahood means the manifestation of the inherent wisdom and compassion of Buddha-nature after all the obscurations have been purified. That is all it means.

- Quote from The Right View, "Buddhism—the Definition"

Knowing virtuous karma is, like dreams, intrinsically illusory. If we can contemplate in this way, even if anger arises, it cannot destroy the root of virtue.

At the same time, we should think: although all that is defiled or tainted is the cause of suffering, I enjoy a quiet and relatively happy life now because of the merit I accumulated in past lives; this happiness does not come by easily. The sutras state that true and unparalleled good fortune in the world is to be able to live a relatively good life and have the opportunity to listen, reflect, and practice the Dharma at the same time. It is exceptionally rare to find people in samsara who fulfill both conditions.

- Quote from Are You Ready For Happiness? Don't Let the Paper Tiger Scare You Off, "How to Face Happiness"

No sentient being is in samsara voluntarily other than certain bodhisattvas. Although some people, after being hypnotized, claim that they purposely took rebirth in samsara, it may just be a lie or their imagination. The fact is that none of us is here by choice. Why do we keep coming back to samsara? It is due to all the defilements caused by karmic power. Like growing crops, seeds do not plan what kind of fruit to yield, or any at all. Given the right temperature and humidity, fruit will grow naturally. Similarly, when people are in the bardo state, they just aimlessly drift around, not knowing specifically what to do. Most of them end up taking rebirth, as the cause for rebirth has long been committed. And with all the necessary conditions fall into place, they have no choice but to be reborn again. If one could choose, why would anyone choose to be reborn as an ox or a horse or to live in misery?

- Quote from The Right View, "The Four Noble Truths—the Path Out of Samsara"

If the body is doing virtuous action but the mind wanders off, the virtue so cultivated will be made superficial and brings no benefit.

The Buddha’s primary goal of teaching was to communicate precisely the doctrine of the Three Dharma Seals to the listeners. Failing this, the teaching would have been pointless. What made the Three Dharma Seals so important?  The answer is in the sutras. A disciple once asked the Buddha, “How can the real teachings be distinguished if the non-Buddhists try to deceive with their false version after you, The Blessed One, pass into nirvana?” The Buddha answered, “Any teaching, as long as it espouses the principles of the Three Dharma Seals, can be considered Buddhist teaching; otherwise, it is not Buddhist teaching.” The fact that the Buddha always emphasized the key points in his transmissions should explain why so much importance has been attached to the Three Dharma Seals.

- Quote from The Right View, "Buddhism—the Definition"

But it takes more than just practice to arouse bodhicitta. Other supportive measures are also needed, such as learning the merit of bodhicitta, studying and contemplating the relevant Mahayana texts, accumulating the most possible merit, etc. Without doubt, the most important is to cultivate the Four Immeasurables—loving-kindness, compassion, altruistic joy and equanimity. If we can practice in this manner, arousing bodhicitta would not be a difficult task after all. For people who do not practice, it is indeed very difficult. Comparatively, those who are diligent will not find it quite so hard. In any case, all we Dharma practitioners must get pass this one hurdle before going further down the path to liberation.

- Quote from The Right View, "The Three Supreme Methods"

In addition, dedication should correspond with motivation. If our motivation is to cultivate virtue for the sake of all sentient beings, our dedication should be for them as well. The two should not be inconsistent. It would not make any sense to arouse bodhicitta first and subsequently dedicate merit for our own benefit. According to the viewpoints of Mahayana Buddhism, we can dedicate merit neither for the worldly blessings of this life— our own health or prosperity, nor the attainment of the state of sravaka or pratyekabuddha, but enlightenment or the attainment of Buddhahood, the most sublime of all dedications. To dedicate as such, the seeds of virtue can never be depleted; the fruits born thereof, though ripened time after time, will never end. As the merit has been dedicated for the attainment of enlightenment, it will not disappear before then.