WORDS OF WISDOM AUTHOR: KHENPO TSULTRIM LODRO

Lay practitioners like you should be even more careful not to repeat the kind of mistake I made as you have limited free time to begin with. If all your time was spent on learning different teachings while little on actual practice, you would not be able to retain any in the end, just like someone who has to throw up due to over-eating and indigestion. It is all so pointless!

In the last few years, most of the teachings I gave were relatively short on theory and logic, except for a few easily confusing questions laypeople had that required further explanations. The emphasis was primarily on the way of actual practice. But did you do as taught?

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

Likewise, without examination, all physical and mental phenomena appear to be very solid and orderly; however, they all disintegrate into empty space when subject to investigation. The phenomena perceived by our eye, ear, nose, and tongue are all illusions; they are neither real nor reliable.

- Quote from The Four Seals of Dhama, "The Practice of Realizing Emptiness"

In general, the richer the life is, the higher the toll it would take on one’s well-being. So the Buddha’s suggestion of a simple way of living is actually a better choice for all.

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

Firstly, recite the various Buddha’s names or other mantras to the beings about to be released. According to the scriptures, these beings will be greatly benefited upon hearing the Buddha’s names and mantras. Also make sure that every one of them can hear the recitations. If we recite from afar and dedicate the merit to them afterward, they can be benefited somewhat but cannot obtain specifically the merit of hearing the Buddha’s names because they did not hear the recitations. If we recite within their hearing range, the merit they will receive are twofold: first, they will be the beneficiaries of our dedication; second, by the merit of hearing the Buddha’s names and mantras, they can attain liberation from samsara. It does not mean that liberation can be attained in their next life, which ultimately depends on how serious their respective karmic hindrances are, but it should not take too long.

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

Mind training is essential to everyone, including me. Like all of you, I still have afflictions and continue to wander in samsara. Since we have obtained precious human birth in this lifetime, we should cherish the opportunity to practice; if we forgo this chance, I fear that we are giving up on an opportunity that comes just once in many kalpas.

Of course, I cannot say we will not get another opportunity. But just when this opportunity will arrive is difficult to say — perhaps one lifetime, perhaps one hundred lifetimes, possibly even one or ten thousand lifetimes, which is a very distant matter. Not only that, can we be clear-headed enough by then to seize the opportunity? We may, as in this lifetime, idle away our time in ignorance, waste our precious birth, and once again miss a great chance. That would be the same as having no opportunity at all.

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

About longevity, the following story makes a point. A disciple of the Venerable Atisha violated the precept and died after getting involved in a village dispute. Upon hearing the news, the Venerable Atisha noted with sorrow, “If he died three years earlier, he would have died a bhikkhu adept in the Tripitaka.” This means that if he died three years earlier, he would have died a bhikkhu with pure vows and of great knowledge in the Tripitaka. But he died a different person with a tainted reputation three years later. Therefore, having longevity is not necessarily a good fortune. Some beings may end up committing more negative karma with extended life span.

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

Some people become very pessimistic when they hear these teachings on impermanence: I used to be very proud of my status and possessions, but all that is meaningless now. Even my own life cannot be guaranteed. What is the point of this life?

Is this outcome good or bad? It is good because an understanding of impermanence allows us to forgo our attachment to worldly things. When we encounter death in the family, bankruptcy, or other tragedies, we will not be overwhelmed by suffering but realize such is the nature of all things and that we are now a witness to it. If our practice of impermanence is successful, we will then turn our attention to matters of liberation.

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

What is inner impermanence? The term “inner” denotes sentient beings. The sentient beings referred to here are not plant life but living beings that can experience suffering and happiness.

Inner impermanence can also be classified as continuous or momentary.

Continuous impermanence is easy to understand, like when we undergo successive rebirths as a human or god in the previous life, as a human in this life, and as a human or animal in the next life; or when we experience the various changes within this lifetime, i.e., birth, infancy, childhood, youth, manhood, aging, and death. These changes which we can clearly observe not only in ourselves but also in other beings constitute continuous impermanence.

Momentary impermanence denotes the arising and ceasing that take place each instant in our body and mind as in the world outside.

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

According to the scriptures. In fact, one can always practice contemplation whenever propagating the Dharma or engaging in any other virtuous activity. Contemplation, in the context of teaching the Dharma, means to conduct the teaching assiduously and without distraction. That in the context of liberating living beings means to recite the sutras or mantras with total concentration and release the beings with great care. If the mind wanders while doing the recitation, it is no longer practicing contemplation. Contemplation denotes a still mind. To offer dedicated prayers to the Buddha or steadfastly generate true compassion toward the beings when liberating them signifies the perfection of contemplation.

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