WORDS OF WISDOM AUTHOR: KHENPO TSULTRIM LODRO

Why is emptiness the essence of Buddhadharma? Because all buddhas and bodhisattvas have but one goal in mind, that is, to help sentient beings attain liberation. How can this be achieved? We cannot resolve the question of birth, aging, illness, and death, or obtain liberation by way of clairvoyant powers, etc. There is only one root cause of cyclic existence and only one method that can eliminate it. The root cause of cyclic existence is ignorance. All afflictions such as greed, anger, and delusion stem from ignorance or from self- attachment which arises from ignorance.

How do we overcome ignorance? Only wisdom can cut through ignorance, since wisdom and ignorance directly oppose or contradict one another. There is no such contradiction between ignorance and other methods like generosity, moral conduct, patience, and meditative absorption.

The wisdom herein refers not to worldly knowledge; it is the unsurpassed wisdom propagated by Buddha Sakyamuni, the realization of emptiness of self in person and in phenomena. The essence of the teachings of the buddhas and bodhisattvas of the ten directions and three times is none other than the wisdom that realizes emptiness.

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

What about a person who on hearing the teachings of emptiness and no-self has no reaction at all and appears dull, displaying neither confidence nor repugnance? On this point, the great master Tsongkhapa said in his commentary on Introduction to the Middle Way that without clairvoyant power, a teacher cannot ascertain a person’s capacity nor know the extent to which the teachings on emptiness can be expounded. Nonetheless, a person who has genuine respect for a spiritual friend or guru and adheres strictly to the guru’s every word is also qualified to receive the teachings on emptiness, even if the person does not exhibit the kind of reactions mentioned above.

Why is that? Although the wisdom capacity of this type of person is not yet mature, they have deep faith in their spiritual friend; they accept whatever the spiritual friend says and whatever is taught by the buddhas and bodhisattvas. In their minds, there cannot possibly be any mistake in the teachings of the guru and that of the buddhas and bodhisattvas; even if they do not understand emptiness at the moment, they can accept the concept. Hence, it is also fine to teach emptiness to this kind of person.

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

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"

Nonetheless, the sutras also say we should all listen to the teachings on emptiness whether we have faith in it or not. Why is that? Even if a person rejects the teachings and declines into hell, it is but one rebirth in hell. Having listened to the teachings on emptiness, the person has planted the seeds of emptiness which will ripen in the not too distant future. Hence, after leaving the hell realm, the person’s journey in samsara will come to an end at some point just on account of this seed of virtue. Without hearing the teachings, there can be no end to the cycle of rebirth, no opportunity for liberation. Hence, Bodhisattva Manjusri believed this type of person should also listen to the teachings on emptiness.

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

The Buddha recognized this problem and specified that teachings on emptiness be given only to a selective audience. To receive the teachings, one must have the right disposition. There are rules on who can listen to the teachings and who cannot.

In Introduction to the Middle Way, it is said everyone is endowed with two kinds of root virtue or capacity: one is the wisdom of emptiness, the other the accumulation of merit – also known as the roots of wisdom and skillful means. One can receive the teachings on emptiness only when his or her wisdom capacity is mature.

What are the perceptible signs of mature wisdom root in a person? If upon hearing the teachings of emptiness, a person exudes great confidence with tears running down the face and the hair on the body standing up – these are signs of mature root of wisdom. A person of this capacity will quickly realize emptiness when he or she receives the teachings. So it is necessary to give the teaching in this case.

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

Emptiness of self in person is not difficult to understand. The three components of the self in person are the body, mind, and activities of the body and mind; apart from these, there can be no other self in person. Using the logical reasoning of the Middle Way, we can establish these three components are empty.

To start, let’s investigate the body, not the mind. To establish the emptiness of self in person, we do not need to examine the body at the microscopic level; it is sufficient to just break the body down to a certain point.

Why is that? Because attachment to self in person is formed on the basis of the five aggregates at the gross level. When we know the gross body, mind, etc. do not exist, the foundation of attachment to self in person is damaged; once it is damaged, the attachment cannot survive on its own.

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

Some people will ask: if all things do not exist, why are we able to perceive them? This is because we perceive them incorrectly. Why is that? Our eye consciousness is also tainted by ignorance and is therefore subject to error.

This point can easily be established. For instance, apart from motion which is readily apparent in a fire, river current, etc., our eyes see all things as basically motionless. Actually, all matter is composed of very small particles. These particles are in a constant state of flux, arising and ceasing each instant, even if measured in only one millionth of a second. There is nothing that stands still in this world. As such, why do we not see it? This illustrates the problem we have with our eyes. They are obstructed by ignorance and thus cannot see the true face of matter. If they cannot perceive the truth at this level, the more profound nature of reality is even harder to discern.

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

trictly speaking, it is best to realize emptiness before one undertakes the practice of all phenomena lacking self- existence; however, realizing emptiness is not easy since there are many basic requirements such as the preliminaries that have to be completed.

Regardless, one who practices emptiness must at least understand the underlying concept; only then can emptiness be practiced. If we do not even know what no-self or emptiness means, we will not know how to practice emptiness. Hence, prior to teaching the practice of no-self, I shall first explain the principle of “no-self” — why there is “no-self,” that is, why the “self” does not exist. With this understanding, the practice can then proceed.

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

Of course, our mental activity is dictated by the sixth consciousness which itself is also a mistake. Nevertheless, at the stage we are now, we can only rely on the sixth consciousness to guide us, to lead us to a certain stage whereat our speech, thought process, etc. lose their former effectiveness and functions and must be discarded, like a pair of worn-out shoes that has outlasted its usefulness.What state is the mind in after mental fabrications are discarded? At that point, it’s just direct cognition. Whose cognition? It’s wisdom’s cognition, not that of the sixth consciousness. At that point, our sixth consciousness has already transformed into wisdom. Although not yet the wisdom of the buddhas, it is the wisdom of the bodhisattvas. This is just what we need. When wisdom appears, ignorance at the gross level is immediately eliminated; we instantly comprehend the true nature of life, phenomena, and the universe. This is what’s been pointed out in Ch’an Buddhism and Dzogchen as sudden enlightenment.

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