WORDS OF WISDOM AUTHOR: KHENPO TSULTRIM LODRO

In Abhidharmakosa, all composite phenomena are summed up as the five aggregates – form, feeling, perception, volition, and consciousness. The so-called “aggregate” means the coming together of a lot of things.

The aggregate of form denotes not only phenomena perceived by the eye, but also sounds heard by the ear and all kinds of appearances like weight, light, darkness, etc. In other words, the aggregate of form is an overall name for all of the things above.

To facilitate the understanding of these concepts, we shall utilize language that is familiar to everyone. The aggregate of form in Buddhism refers principally to the body and external objects; the aggregates of feeling, perception, volition, and consciousness refer primarily to the mind, and the activities of the body, matter, and mind. The aggregate of form shall first be explained.

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

We are accustomed to thinking all matter undergo the three stages of becoming, abiding, and cessation. But in this microcosm, we cannot experience arising and ceasing at all; arising and ceasing simply do not exist. Arising is ceasing; ceasing is arising.

This principle, contrary to the conventional view, shows the so-called notion of becoming, abiding, and cessation is a complete misconception. In Buddhism, it is known as “momentary arising and ceasing”; in modern physics, it is called “motion in a microcosm.”

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

In general, people all long for wealth, longevity or certain magical power. But, in the long run, it is very difficult to say whether these are really good for a practitioner or an ordinary individual. You are all familiar with the story of Devadatta. If he had not had supernatural power, he would not have committed two of the Five Great Offenses leading to the avici hell. He subjugated the king with his supernatural power, convincing the king of his might and to obey his words. Together, they committed a great deal of the offenses that led to the avici hell. 

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

Even if our eyes can see, our ears can hear, there is nothing special about that since neither the eye nor the ear can apprehend the true nature of reality. Sound waves also change moment to moment. For instance, when we hear the two words “yan jing (eyes)” pronounced, we do not hear the arising and ceasing that take place within the sound, however hard we may try. We hear a continuous sound “yan_ _ _ jing_ _ _ ” but, in fact, what we hear is not one continuous sound, just instants of sound connected together.

Consider another example. If we light up a candle and make a circle in the dark with the candle, we will see a bright circle of fire. Actually, there is no circle to speak of. A circle does not exist at all. Because our eyes cannot capture each instant and step as the candle moves, we mistake all of these instants for one motion that is concurrent, continuous, and indivisible.

Similarly, when the two words “sheng yin (sound)” are pronounced, they too can be separated into many instants, each one thousandth of a second or one ten-thousandth of a second. These two words are not one continuous sound, but instants of sound that are pronounced in sequence. However, our ears are not able to make the distinction.

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

 Because other than a few exceptions, most people must expend a great deal of time, energy and planning to obtain material wealth, which in the eyes of the Buddha is not worth the effort. His view is that Dharma practitioners should be content with a life of fewer desires. To be content with fewer desires is the principle set by the Buddha that we should adhere to in our daily life, but what it means to accomplished practitioners like Milarepa, to monastics in general and to laypeople varies accordingly.

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

At the outset, our practice should not be very long; moreover, it cannot be forced. We should not feel compelled to practice when we are not up to it, otherwise rejection sets in. Some practitioners put pressure on themselves to practice and eventually become very resentful when they see their own place of meditation. This is not helpful to the practice. Therefore, if we are unwilling to continue with the contemplation, we should stop; if we are tired, we should allow the body to relax completely and dismiss all thoughts of good and bad, past and future, etc. Leaving the mind to rest in this way is also a kind of practice. When we train in relaxation, there is no element of realization or wisdom of any kind; however, this state of mind contributes to realization, so it also constitutes practice.

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

Some people will ask: if all things do not exist, why are we able to perceive them? This is because we perceive them incorrectly. Why is that? Our eye consciousness is also tainted by ignorance and is therefore subject to error.

This point can easily be established. For instance, apart from motion which is readily apparent in a fire, river current, etc., our eyes see all things as basically motionless. Actually, all matter is composed of very small particles. These particles are in a constant state of flux, arising and ceasing each instant, even if measured in only one millionth of a second. There is nothing that stands still in this world. As such, why do we not see it? This illustrates the problem we have with our eyes. They are obstructed by ignorance and thus cannot see the true face of matter. If they cannot perceive the truth at this level, the more profound nature of reality is even harder to discern.

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

Many lay practitioners often told me that they pray for the Buddha’s or the bodhisattvas’ blessing to help them succeed in their jobs or business so that they can afford to offer more money to the Three Jewels. This is good motivation, but in fact we need not offer money to the Three Jewels. Real Buddhas and bodhisattvas would not care for us to have more money. Rather, they would very much like us to have developed renunciation and bodhicitta. As long as we can manage to live a reasonably decent life, they wish we should concentrate on the practice of Dharma and do our best to take control of our own cyclic existence. This is really what we should be doing now.

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

People often say this is superstition or that is superstition; actually, believing in the existence of “self” is the utmost in superstition. It is an extremely blind form of belief, but we ordinary people have yet to realize it.

If not for the Buddha’s teaching, we would never apprehend this truth, however intelligent, clairvoyant, or knowledgeable we might be. The philosophical schools in the East and West cannot give us an answer to this question, nor can modern science. Most of the objects of examination and the scope of Buddhism are completely different from that of science. Other religions have not really addressed this question either, because they all recognize the existence of self on different levels and conduct all their practices and charitable works from this conviction.

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