WORDS OF WISDOM AUTHOR: KHENPO TSULTRIM LODRO

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"

In the Buddha’s opinion, we Buddhists should measure our life against the living standards of ordinary people in our times, not too low and not too high. This is how the Buddha defined a normal life.

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

About those past misdeeds that we have performed but cannot recall, we can contemplate like this: “All the misdeeds that I have committed since beginningless time, intentionally or unintentionally, are all wrong. As if they are the poison I have taken, I feel the greatest fear and regret for my actions, and vow never to commit them ever again.” This way, all negative karma can be changed into mutable karma. The significance of such resolution cannot be overstated. Otherwise, any karmic effect will be possible if this is not done.

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"

With bodhicitta, many problems related to practice could be easily solved since bodhicitta has within itself the incredible capacity for accumulating merit, forgiving and purifying evil karma and so forth. Thus, bodhicitta is regarded as the indispensable universal key for the entrance of Mahayana Buddhism.

The teachings I have given so far all deal with renunciation and bodhicitta. Sure, I can also teach the Five Treatises or some advanced Vajrayana practices, but they will not be helpful to most of you here, at least not for the time being. It is like a cook should only make as much food as the guests can consume. To make more than the guests can stomach would be pointless. And this is the very reason why I hesitated to give advanced teachings all along.

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.

Some people run into problems when they practice contemplating samsara is suffering. I’ve come across people who go to extremes: before they do the practice, they are confident about life, their work, and the world, and feel good about everything; however, after doing the practice, the world turns grey, they lose interest in everything and become extremely passive and listless — to the point of seeing no meaning in life at all.

Is renunciation the same as passivity and pessimism? No, it would be a mistake to think so.

Just as bodhicitta is more than mere compassion, it is, with compassion as the base, the resolve and courage to attain Buddhahood in order to liberate all sentient beings; renunciation is more than just apprehending samsara is suffering, it is also the determination to seek liberation for oneself.

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

Since beginingless time, all sentient beings have known to cherish themselves above others. Everything that one does is to take care of one’s own interest, seldom others’, and never serves others’needs unconditionally. Therefore, it is usually not very difficult for someone to achieve worldly success, but quite a different matter when it comes to arouse genuine bodhicitta. When basic quality such as bodhicitta is absent, all practices will fail in reaching their objectives. Therefore, we must strive to succeed in generating bodhicitta, no matter how difficult it is. The challenge is with our own self, with that selfish mind. It is a constant battle we must face with endurance. If we work hard at it, we will triumph in the end.