WORDS OF WISDOM AUTHOR: KHENPO TSULTRIM LODRO

In fact, not much needs to be said in the practice of emptiness, nor can realization of emptiness really be described. For example, Ch’an Buddhism does not advocate the use of words. The Ch’an masters do not like to say much, since they feel there is nothing to be said or can be conveyed through words. One cannot say things are empty, or things are not empty. Neither assertion is correct, the reason being these are ideas of ordinary people, whereas the state of emptiness goes beyond the limits of expression and what ordinary people can conceptualize.

Although emptiness cannot be described with words, it is not a senseless state like in deep sleep or when one is unconscious. At that moment, we have a profound kind of feeling – that of seeing everything clearly as empty, just as we now clearly see the wall in front is white without having to think “this wall ought to be white.” This sense of seeing is not through the eyes but the mind, and comes from deep within.

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

In summary, the first requisite of generating bodhicitta is the aspiration to deliver sentient beings from samsara; the second, the determination to attain Buddhahood in order to free sentient beings from the suffering of samsara.

There is a certain degree of difficulty in any investigation of the mind, since it is an entity, unlike the body, that cannot be seen or touched. The body is the first of the aggregates explained in the sutras because it represents external and substantial matter; consciousness, on the other hand, is placed at the end because it pertains to mental phenomena which are the most difficult to examine.

For most of us, the best way to investigate the mind is to analyze it in relation to time.

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

What is nirvana? Liberation is nirvana. From the standpoint of Mahayana Buddhism, the three bodies of an enlightened being – dharmakaya, sambhogakaya, nirmanakaya – and the five wisdoms are called nirvana.

What does true peace mean? After liberation, there is genuine freedom from the three types of suffering mentioned before; the seeds of the three types of suffering and their designations also cease to be. This pure and everlasting happiness is true peace. It is not the happiness ordinary people refer to; rather, happiness is just freedom from suffering that arises from contaminated actions. Because it is pure, it is deemed “true peace.”

- Quote from The Four Seals of Dhama, "Nirvana Is True Peace"

The only way to completely and permanently release sentient beings from all suffering is to teach them the facts of samsara and guide them to practice the Dharma so as to bring them onto the path of liberation. Ultimately, this is the real benefit to sentient beings, indeed the true meaning of salvation.

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

In the sutras, suffering of change is defined as not having a feeling of suffering when things are progressing; however, when they end, a feeling of suffering arises.

This suffering is found primarily in the human and god realms. The gods here refer to those in the desire realm.

For instance, the gods in the desire realm enjoy good health, long life, and favorable living conditions; they also have certain supernatural powers. There is a sense of happiness under these circumstances; however, when this so-called “happiness” comes to an end, it is followed by distinct and unbearable suffering. One must know the feeling of well-being up front and the great suffering that follows are somewhat related.

- Quote from The Four Seals of Dhama, "All Contaminated Things are Unsatisfactory"

The sutras define all-pervasive suffering as such: whether it exists or dissipates, one does not experience any suffering; nonetheless, it is called all-pervasive because it leads to other kinds of suffering.

All-pervasive suffering exists mainly in the form and formless realms. Sentient beings there do not experience notable suffering such as birth, aging, illness, and death, nor happiness such as good health and longevity. These beings are reborn in the form and formless realms because they attained meditative absorption in their previous life — a state of meditation which is inherently subtle and tranquil and which does not, as a result, produce any feeling of significance at the moment of rebirth. Although the form and formless realms do not have suffering or happiness, they are nevertheless impermanent; hence sentient beings there only experience all- pervasive suffering, not suffering of suffering or suffering of change.

- Quote from The Four Seals of Dhama, "All Contaminated Things are Unsatisfactory"

Assuming the thickness of a sheet of paper or a flower petal is formed by one thousand or ten thousand particles (of course, this is just an example, the actual figure must be greater), then the time it takes for the needle tip to pass through a flower petal can also be divided into one thousand or ten thousand parts; but these one thousand or ten thousand parts can continue to be divided until time disappears without a trace, and nothing remains at the end.

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

But why do I keep reiterating these foundational practices? Reiteration, I believe, makes stronger impression and draws more focus on the subject at hand. If I just casually mention a few times these basic practices, you probably would not have any lasting memory or any careful consideration of them. Perhaps some of you are tired of my nagging by now. In any case, renunciation and bodhicitta will always be the core of our practice throughout.