WORDS OF WISDOM AUTHOR: KHENPO TSULTRIM LODRO

Some non-Buddhists think that karma dictates the arising of all phenomena. Whether a person has a good life, or even how early or late one can eat, is predetermined and hence immutable. However, this is not the Buddhist view. Buddhism holds that physical suffering and misfortune all have various contributing factors as their causes. Some illnesses, the so-called karma-induced illness, originated from previous life. They are medically incurable, no matter how much money is spent. These may be attributed to karma. If you have a cold, headache, or fever, it may also be karma related, but not necessarily caused by karma from the past lives. Hence, karma is sometimes directly responsible for certain things to take place, but other times may not be so directly involved. The point is, in all matters, Buddhism has always opposed taking the dualistic approach, affirming one while negating the other. The same applies to karma.

Renunciation is the foundation of bodhicitta. Having aroused bodhicitta, one is qualified to receive the bodhisattva vows which one can bestow on oneself. Afterwards, one can begin the practice on emptiness. Knowing that the union of wisdom and compassion is the combination of emptiness and bodhicitta essentially means that one has understood perfectly the quintessence of all the exoteric and esoteric teachings of Mahayana Buddhism.

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

What can be attained through wisdom of the Buddha is liberation from samsara for every sentient being. This is not just a theoretical outcome, but quite realistic so long as everyone can undertake to practice according to the Dharma.

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

I met some lay practitioners who still had not completed the very basic practices long after taking refuge. It is terrible and very disappointing. The reason for that is primarily a lack of motivation, which leads to practice at a snail’s pace or sometimes even withdrawal to a complete stop.

When H. H. Jigme Phuntsok Rinpoche gave the teaching of the Great Perfection, he requested that all participants must complete the five preliminary practices beforehand or no attendance be allowed. That certainly gave pressure to many who subsequently scrambled to complete in time. Of course, if completion means only meeting the requirement of finishing 100,000 mantra recitations without generating the corresponding aspiration or actions, it will do nothing for the inner self but a show of formality. Hence, it is most important to take a systematic approach to dharma practice and be mindful at all times of pure motivation.

In the scriptures, Buddhism is defined by the two words—“doctrine” and “realization.” Doctrine refers to the teachings transmitted by the Buddha himself or the commentaries on canonical texts and other treatises written by the bodhisattvas after the Buddha gave his blessing and approval, such as the Tibetan Buddhist canon of Kangyur (The Translation of the Word) and Tengyur (Translation of Treatises). Realization refers to personal realization gained through practice, which encompasses discipline, meditation and wisdom. In other words, “doctrine” and “realization” stand for the whole of Buddha Dharma. Two other words, even more significant, can also summarize the full meaning of the Dharma, that is, “compassion” and “wisdom”.

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

The complexity of the cycle of cause and effect and how it passes through the past, present and future make it possible only for the Buddha to comprehend entirely its causal relation. Others merely glimpse different parts of the cycle.

We must realize that if we fail to take the first step in this life, we may not have another chance, as being reborn in the human realm is not guaranteed and the opportunity to continue our spiritual practice in the next life even less secured. So, we must begin now. Even if we do not advance very far with this first step, a very good foundation should have been laid for the next life. And the inherent blessing of bodhicitta will ensure the necessary conditions for practice to be continued then. Thus, no matter where and what the next life will take us, we will undoubtedly be reborn with unique qualities, that is, with compassion and bodhicitta. This first step is, therefore, very crucial.

We should also find out what samsara means, what the cycle of birth, aging, sickness, death and, in fact, the world as a whole signify. But all these questions can simply be summed up in the first Noble Truth—the nature of suffering. Once understanding the nature of suffering, we will have a better grasp on how to deal with the cycle of birth, aging, sickness and death, of which the root cause is the origin of suffering. How then can this cause be uprooted? As physical illness needs the right medication to be cured, cyclic existence can only be stopped with practice of the Dharma. To counteract defilements and attachment, one must exert a sharply opposing force in order to be effective. The process of exerting this counteracting force is the path leading to the cessation of suffering. In other words, the purpose of undertaking Dharma practice is to cease the endless cycle of rebirth and death, not unlike what the right medicine is to a patient.

- Quote from The Right View, "The Four Noble Truths—the Path Out of Samsara"

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.