After contemplating on the nature of samsara, we will know samsara is full of suffering — if it is not suffering of suffering, it is suffering of change or all-pervasive suffering. The things people covet, such as wealth and position, are all temptations that are transitory and unreliable. Those who make the pursuit of material pleasures their only goal in life will likely experience despair, disappointment, and pain after contemplating suffering of samsara. On the other hand, in recognizing all of the above, we as practitioners should probe further and ask: is there no goal more worthwhile than the pursuit of wealth and position? Is there no accomplishment to be attained other than wealth and reputation? While these pursuits are not meaningful, it doesn’t mean life is meaningless. Apart from seeking high office and material riches, we also have a far greater and more precious aspiration which we didn’t know about until Sakyamuni Buddha pointed it out to us, that is, to attain liberation by following the path.

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

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"

Why is the word “suffering” repeated? This alludes to the great intensity of the suffering. That aspect of suffering which all living beings, whether human or animal, perceive alike and reject, and which is clearly recognized as a painful feeling, is said to be suffering of suffering. This suffering is found primarily in the lower three realms; it is also evident in the human and god realms, for example, in the eight basic types of suffering of human beings such as birth, aging, sickness, and death.

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

Liberation is not a myth, but an objective and realistic goal to elevate the discriminating mind of ordinary people to the wisdom mind of the buddhas. To accomplish this grand aspiration, practitioners can forgo worldly pursuits such as fame and wealth; they are far-sighted and pro-active. Ordinary people are just the opposite; they lack vision, cannot see beyond this lifetime, and hence do their utmost to get ahead in this life only.

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

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"

Presently, there are many empowerments and teachings given on Dzogchen and Vajrayana Buddhism; there are also many people who claim they want to practice Dzogchen and receive empowerments. However, serious practitioners of impermanence and bodhicitta are few and far between. This is why we never see progress. We are true practitioners only if we earnestly undertake basic practices like impermanence and suffering. At that point, our worldview will be entirely different; however difficult or harsh life’s circumstances, there will be nothing we cannot think through and accept.

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

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"

A Buddhist practitioner must first be able to see through the vanity of money, fame, etc. To “see through” is to know these things fade like the cloud and smoke, and that none are worth pursuing. Of course, even if we have this understanding today, we may not be able to give them up right away. The Buddha did not expect us to do so either; even if he did, we would not be able to comply. Nonetheless, the inability to forgo these things does not imply samsara is not suffering, nor does it suggest we cannot give them up in the future.

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

The Three Dharma Seals are not only the view of Sakyamuni Buddha but also that of all the buddhas of the ten directions and three times. Any buddha that turns the wheel of Dharma will expound the Three Dharma Seals. All that is transmitted pertains to the Three Dharma Seals; in whatever manner the teachings are given, their essence is the Three Dharma Seals, even in Vajrayana Buddhism. Although the uncommon view of Vajrayana speaks of emptiness and clarity, it also espouses impermanence, suffering, etc. at the same time.

- Quote from The Four Seals of Dhama, "Summation"