WORDS OF WISDOM AUTHOR: KHENPO TSULTRIM LODRO

Apparently, even non-Buddhist practitioners with some spiritual realization may still be confused about the workings of cause and effect, not to mention people without any right view or understanding. The complexity of the cycle of cause and effect and how it passes through the past, present and future make it possible only for the Buddha to comprehend entirely its causal relation. Others merely glimpse different parts of the cycle. These non-Buddhist practitioners are usually well learned; some may even have acquired certain clairvoyance over worldly matters. However, they jumped to a conclusion only based upon what they saw—virtuous people took rebirth in the lower realms—and from it the conclusion was drawn that cause and effect could not have existed. Then books were written and theories developed based on this conclusion, which gradually formed into a sect after attracting enough followers. This is how nihilistic view was established.

For example, is eating a meal counted as a good, evil, or neutral action? On the premise of not harming lives, eating itself is neither good nor evil. But as stated in the Abhidharma-kosha-shastra, if one wants to eat first in order to have the strength to kill, fight, or trick others afterwards, eating that meal is the same as committing evil. If the purpose of eating is to have energy to listen to a Dharma teaching, to liberate animals or to cultivate virtue, then this eating signifies a good action. Moreover, if these positive actions are invested with bodhicitta, eating can even become a Mahayana practice. On the other hand, when eating is without any specific purpose, not thinking of hurting or killing others, liberating or saving animals, it is neither good nor evil; it is, in Buddhist terminology, moral neutrality.

Naturally, before cultivating great compassion, one should generate renunciation first. One cannot have great compassion for sentient beings if one is unaware of the suffering of samsara, because compassion comes from the suffering of sentient beings. No compassion, no bodhicitta either.

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

Therefore, we must strive to succeed in generating bodhicitta, no matter how difficult it is. The challenge is with our own self, with that selfish mind. It is a constant battle we must face with endurance.

As we breathe out during meditation, visualize our happiness and the causes of this happiness — the virtuous actions and merits of the past, present, and future — transformed into a white gaseous substance which is then dissolved into the minds and bodies of all sentient beings. Visualize all sentient beings receiving this happiness and its causes, and thus being free from suffering.

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

The Four Noble Truths explain the nature, the origin, the cessation and the path leading to the cessation of suffering. Why are there not three or five truths? It is because all that is known or existent can be assigned to either samsara or nirvana; there is no other kind of existence in between. Samsara has its cause and effect; so does nirvana. Two sets of cause and effect make the Four Noble Truths. To explain nirvana and samsara by way of cause and effect is essentially what the Four Noble Truths are all about.

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

Before, lacking the essential wisdom, people tended to love themselves almost unscrupulously. But, under closer examination, selfishness is really without reason, groundless and moreover a big obstacle in our quest for ultimate happiness. This was never mentioned in anything that we learned from the secular world. Though some people might have said something similar, they lacked profundity. Only the Buddha told us the truth. Through his teachings, we are able to reflect on our previous actions and thus come to the conclusion that we were wrong being selfish. Henceforth, bodhicitta can be aroused. Among all the wholesome motivations, bodhicitta is the most precious and most significant.

When we encounter suffering, we can practice exchanging oneself for others; when we experience happiness, we can also practice exchanging the self for others.

From a mundane standpoint, we are enjoying our happiness when we have good health and material comfort; but from a liberation standpoint, we are wasting our blessings and happiness. In the sutras, the teachings remind us over and over again not to waste our happiness. Hence, when we are successful in our career or feel great joy in life, we must practice exchanging the self for others.

As we breathe out during meditation, visualize our happiness and the causes of this happiness — the virtuous actions and merits of the past, present, and future — transformed into a white gaseous substance which is then dissolved into the minds and bodies of all sentient beings. Visualize all sentient beings receiving this happiness and its causes, and thus being free from suffering.

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

The thing to abandon is the habit of looking out for self- interest only. Fail to stop this and continue to do everything with only self-benefit in mind, we will forever be barred from the realm of Mahayana and remain an outsider regardless of how our actions are classified, mundane or supramundane. Although we may think of ourselves as Mahayana or Vajrayana practitioners, we in fact have not even set foot on the right track of Mahayana practice, much less that of Vajrayana, if the motivation stays selfish. For this reason, selfishness must be forsaken.

- Quote from The Right View, "The Three Differences"