WORDS OF WISDOM AUTHOR: KHENPO TSULTRIM LODRO

The so-called “aggregate of feeling” is an overall label for feelings. There are essentially three kinds: pleasant, unpleasant, and a neutral feeling which is neither pleasant nor unpleasant.

How are these feelings produced? When the eye perceives matter that is pleasant or unpleasant, this thought is transmitted to the sixth consciousness; our consciousness follows the eye and forms an attachment; desire and anger arise as a result. Anger here implies a lack of acceptance; we do not necessarily get angry at everything that is unpleasant, but when we refuse to accept, try to avert, or bear thoughts of resentment, this is also called anger.

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

In Abhidharmakosa, all composite phenomena are summed up as the five aggregates – form, feeling, perception, volition, and consciousness. The so-called “aggregate” means the coming together of a lot of things.

The aggregate of form denotes not only phenomena perceived by the eye, but also sounds heard by the ear and all kinds of appearances like weight, light, darkness, etc. In other words, the aggregate of form is an overall name for all of the things above.

To facilitate the understanding of these concepts, we shall utilize language that is familiar to everyone. The aggregate of form in Buddhism refers principally to the body and external objects; the aggregates of feeling, perception, volition, and consciousness refer primarily to the mind, and the activities of the body, matter, and mind. The aggregate of form shall first be explained.

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

Without practice or mind training, we cannot be sure of attaining liberation. For instance, over the several decades in our lifetime, we do not in general have to worry about our livelihood; as long as we are willing to work, it is more or less guaranteed. However, death, this uninvited guest, comes when we least expect it. At the critical moment, we are not at all prepared to confront death or transform it into the path. Invariably, we are helpless when death arrives, so the question of birth, aging, illness, and death is a more important one than existence. If we cannot address this problem properly, it is more frightening than the struggle to stay alive; if we can come to terms with the problem in the correct way, it will be more meaningful than solving our livelihood. Therefore, practice is extremely important.

- Quote from The Four Seals of Dhama, "The Importance of Practice"

Another point we have also made before is that it is best to conclude the practice session when our meditation is proceeding well. This is the case whether we are training in emptiness or impermanence.

Why is that? Should we not try to abide as much as possible in a relatively good state? If we stop when the meditation is going well, it will actually have a positive effect on the next session. We will retain an enthusiasm for the practice, have expectations of possibly repeating the experience, and look forward to starting the practice again.

- Quote from The Four Seals of Dhama, "The Importance of Practice"

Due to the great importance of practice, we must be diligent. In this lifetime, we must at least develop genuine renunciation and bodhicitta. With renunciation and bodhicitta as a basis, we can quickly realize emptiness; even without realization, genuine bodhicitta will lead to a better future life, give us greater certainty in the practice, and bring us closer to liberation. Although we are now blessed as human beings, how much time do we have left in this life? No one knows, perhaps a few years, ten-plus years, or several decades; when our blessings accumulated from past years are exhausted, our situation will change for the worse. This is not the Creator’s doing, nor does it happen without reason, it is the natural law of cause and effect. In the face of this natural law, there is little one can do; however, with effort, one can alter the direction it takes.

- Quote from The Four Seals of Dhama, "The Importance of Practice"

At the outset, our practice should not be very long; moreover, it cannot be forced. We should not feel compelled to practice when we are not up to it, otherwise rejection sets in. Some practitioners put pressure on themselves to practice and eventually become very resentful when they see their own place of meditation. This is not helpful to the practice. Therefore, if we are unwilling to continue with the contemplation, we should stop; if we are tired, we should allow the body to relax completely and dismiss all thoughts of good and bad, past and future, etc. Leaving the mind to rest in this way is also a kind of practice. When we train in relaxation, there is no element of realization or wisdom of any kind; however, this state of mind contributes to realization, so it also constitutes practice.

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

Why is practice not a priority for most people? It is because they lack the opportunity to listen and reflect on the Dharma. Listening and contemplation are very important for this reason. Although we can go to Western Pure Land if we recite the Buddha’s name with devotion and one-pointedness, where does the devotion come from? Devotion does not descend from the sky nor rise from the earth; it comes by way of listening and contemplation. Only after listening and contemplation will we begin to think: I must achieve a state of complete mindfulness when I chant the Buddha’s name. Only then will we have the motivation and confidence to chant the Buddha’s name with devotion. Without listening and contemplation, there is no basis for motivation and confidence.

- Quote from The Four Seals of Dhama, "The Importance of Practice"

We cannot say because I have to work and build a career, I cannot practice. Although Sakyamuni Buddha did not require all practitioners to take monastic vows, we must make time for practice at the same time we work for a living. How to reach a balance between work and practice depends on our individual situation.

If not having time is an excuse for not practicing today, and similarly tomorrow, we will never have time to practice. In general, lay people have difficulty forgoing their activities in everyday life and their family. If they delay their plans for practice until late in their seventies or eighties, they may not have the physical or mental capacity to practice even if the aspiration is present. Thus, we cannot keep putting it off; we should do it now.

- Quote from The Four Seals of Dhama, "The Importance of Practice"

There are some people now that are really pitiful. Shortsighted and simpleminded, they are contented with their current lot, think they have everything they deserve, and do not feel it is necessary to practice.

This is a deluded way of thinking since such a person cannot look beyond the present. Although they have everything they want now – good health, a successful career, and a happy family, who can guarantee these things will last? No one can give this assurance, not in this life, let alone the next. Thus, even with power and wealth, we need to practice.

Conversely, some people from low-income families will question how they can find time to practice and study the teachings when their livelihood is still an issue that has to be resolved. For them, it’s wait and see!

This viewpoint is also incorrect. If we lack for food, we can borrow money or even beg to get something to eat; whatever the situation, there is always a way. However, on a major issue such as birth, aging, illness, and death, we cannot borrow money or beg for help; without prior practice, there is nothing that can be done. Thus, even the poor have to practice.

- Quote from The Four Seals of Dhama, "The Importance of Practice"