Presently, there are many empowerments and teachings given on Dzogchen and Vajrayana Buddhism; there are also many people who claim they want to practice Dzogchen and receive empowerments. However, serious practitioners of impermanence and bodhicitta are few and far between. This is why we never see progress. We are true practitioners only if we earnestly undertake basic practices like impermanence and suffering. At that point, our worldview will be entirely different; however difficult or harsh life’s circumstances, there will be nothing we cannot think through and accept.

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

Impermanence can be divided into two kinds, inner and outer. The world of living beings, the sentient world, is referred to as “inner,” the physical world of mountains and rivers, the non- sentient world, as “outer.” Each kind of impermanence can be further classified as continuous or momentary.

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

The Three Dharma Seals and the Four Dharma Seals are actually the same thing since the first three seals are the practice, while the last seal is the result. The first three are the cause, the fourth its effect. By practicing the first three seals, we can reach the state of nirvana.

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

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"

Indeed, even the slogans on the main roads say “We live but once!” but in fact this is not so. As sentient beings with strong karmic imprints, we will continue to take rebirth in samsara over countless lifetimes; however, without practice, we will only end this life in spiritual decline. As you know, beings who take rebirth in the lower realms – even in the most favorable animal realm – do not have a chance to practice Dharma, let alone hear the sacred designations and mantras of the buddhas. Beings in the hungry ghost and hell realms are even less likely to have this chance. Therefore, however busy or difficult it may be, we must still seize the moment to practice. If we forgo this most propitious opportunity, we cannot be sanguine about coming back as human beings again.

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

As in any practice, we must first know its underlying concept. It is only after full apprehension of the concept that practice can proceed. Without right understanding, our practice is blind. Without practice, right understanding is also useless. Hence, one complements the other; each is indispensable. We can eradicate our afflictions and attain liberation only with the perfect union of the two.

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

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"

Sakyamuni Buddha once said, “Among all footprints, the elephant’s tracks are most reliable; among all thoughts, the concept of impermanence is most sacred.”

In what way are the elephant’s tracks most reliable? The elephant will only choose a safe path to tread, not a dangerous one. If we follow the elephant’s tracks, we will reach our destination safely.

Why is the concept of impermanence most sacred? By reflecting on continuous impermanence, we develop the motivation to practice. When our practice becomes lax, just thinking about impermanence — in life and in all worldly things — generates a strong desire to practice. If we practice momentary impermanence, it will be the basis for realization of no-self. This is because what is perceived to be “I” cannot exist when change is happening moment to moment. The realization of emptiness and no-self will come after a period of practice. Therefore, we must practice impermanence, and with practice, attain progress.

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

When our visualization practice reaches a certain stage, we become very conscious of subtle matter and can observe it as clearly as if it were under a microscope. For instance, in examining the wall, we can clearly see each brick, each speck of dust in the brick, the space within the dust, the arising and ceasing of each particle, and so forth — like taking a picture with a high-speed camera. The entire world is an illusion in that moment; all phenomena come into being, abide, and cease to exist within the illusion. Like in the Heart Sutra, “form does not differ from void, void does not differ from form; form is thus void, void is thus form,” arising and ceasing are the same thing.

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