WORDS OF WISDOM AUTHOR: KHENPO TSULTRIM LODRO

For us ordinary people, it would be very difficult to consider matters like renunciation, bodhicitta and liberation if we must struggle constantly to eke out a living. A harsh living condition may be helpful for some to generate renunciation, but renunciation developed under this circumstances is not real, as genuine renunciation must include aspiration to seek liberation. Poverty alone may not be enough reason for people to forsake samsara. Only those who have grasped the essence of the Dharma may possibly generate true renunciation. Therefore, Buddhists in general need not and should not deliberately live too poorly.

~ Depicted from Luminous Wisdom Book Series  6

Buddhism holds that all physical phenomena, such as cobblestones, are arising and ceasing  every instant. Our senses perceive differently. But the truth of the physical world seen through a microscope corresponds to the Buddhist view point. Thus, we must acknowledge that physical senses are mistaken.  

 ~Depicted from the Seasonal Quotations of Khenpo

Karma (or cause) is kind of a unique ability.  Although our naked eyes cannot see how rice seeds will germinate, they do have within themselves the capacity to do so.  Likewise, when a karmic seed is planted in the Alaya Consciousness, it will yield fruit when all the right conditions come together. This fruit is also called karmic effect.  And this particular capacity of the Alaya Consciousness to yield karmic fruit is the inherent nature of cause.

 After a person has killed a being or stolen things, the karmic seed of such action will remain in this person’s Alaya Consciousness.  When it will germinate is uncertain, however. The scriptures often used the analogy of harvesting crops to illustrate the timing of karmic effect. There are great varieties of grains and vegetables and the length of time for them to ripen varies. Some may ripen in only one to two months, others five or six months, or even longer. The types of seeds, the geographical location and the climate are all contributing factors to this disparity.    

~ Depicted from Luminous Wisdom Book Series 1 

Depending on each person’s own condition and capacity, all of us should at least try to be vegetarian from now on.  Our motivation though should be different from that of the non-Buddhists whose primary concerns are mostly health related rather than considerations for the future lives or compassion for other sentient beings. We will not only stop eating meat but should also vow not to eat meat ever again. Absent the vow, simply stop eating meat would not be deemed a virtuous deed on its own. The vow should go like this, “By the merit of quitting meat now, may I never eat meat again in all future lives.

~ Depicted from Luminous Wisdom Book Series 1 

During the period when Bodhidharma came to China to give Dharma teachings, Emperor Wu of Liang asked him, “I did many good deeds, such as being vegetarian and reciting the name of the Buddha, just like a monk. How much merit have I earned?” Unexpectedly, Bodhidharma exclaimed, “No merit!” Why? Because all the good deeds that Emperor Wu of Liang did may have no connection and is irrelevant with liberation as well.

~ Depicted from Luminous Wisdom Book Series 9 

The Buddha was a human, not a god or a deity. However, his supreme wisdom had surpassed all known human knowledge. The Buddha based his judgement not an conscious perception but transcendent wisdom. As a matter of fact, we can all transform our own consciousness into such wisdom.  

~Depicted from the Seasonal Quotations of Khenpo

As far as what has been taught regarding the twelve links of dependent arising, the end of these twelve links is aging and death. After one cycle ends with aging and death, another cycle begins again with ignorance. Thus, we go round and round, cycling repeatedly through life and death.

~ Depicted from Luminous Wisdom Book Series 3 

Buddhism, certainly Tibetan Buddhism, places great importance on happiness. However, the emphasis in Mahayana Buddhism is not on one’s own happiness; it is the welfare of all sentient beings which is important. When we strive to bring joy to all beings, we can be sure of attaining even greater happiness for ourselves. This well — being ultimately surpasses any that material enjoyment can bring. Such is the Tibetan Buddhist view on happiness.

Buddhism, certainly Tibetan Buddhism, places great importance on happiness. The emphasis in Mahayana Buddhism is not on one’s own happiness but rather that of all sentient beings. When we strive for the welfare of all beings, we can at the same time attain even greater happiness for ourselves. This well-being ultimately surpasses any that material enjoyment can bring. Such is the Tibetan Buddhist view on happiness.

~ Depicted from Luminous Wisdom Book Series 9

Every sentient being is endowed with wisdom, but our wisdom is limited in depth and scope because we lack proper training of the mind. Zhi hui du refers specifically to the training of the mind, to cultivating the wisdom that allows us to reach the unsurpassed state of attainment — Buddhahood. From the view of an outsider, the process appears to be mysterious and connected in some way with religion; however, a true practitioner knows this training of the mind is very real.

~ Depicted from Luminous Wisdom Book Series 9