As in any practice, we must first know its underlying concept. It is only after full apprehension of the concept that practice can proceed. Without right understanding, our practice is blind. Without practice, right understanding is also useless. Hence, one complements the other; each is indispensable. We can eradicate our afflictions and attain liberation only with the perfect union of the two.

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

Momentary Impermanence is the basis of continuous impermanence. All composite phenomena are impermanent in that they are momentary: the moment they come into existence, they disintegrate. In other words, whatever is created is annihilated in the same instant.

From a macro perspective, all things that are created abide in the world for a time before they disintegrate – the process of arising and ceasing cannot be instantaneous. However, in examining phenomena on a microcosmic level, we discover all things arise and cease at the same time.

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

For instance, the sutras say: when we recite the three syllables “OM AH HUM,” three separate thoughts – OM AH HUM – will also arise within our consciousness. Then examine the thought “AH” in the middle and divide it into three segments: the first is next to “OM”; the second is in the middle; the third is next to “HUM.” Each of these segments can be divided again and again until such time we come upon the smallest part that ordinary human consciousness can grasp. Within this indivisible part, arising and ceasing are sure to also take place at the same time. From this, we can infer that the so-called mind or consciousness only exists for an instant; there is no world or person apart from this instant.

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

When our visualization practice reaches a certain stage, we become very conscious of subtle matter and can observe it as clearly as if it were under a microscope. For instance, in examining the wall, we can clearly see each brick, each speck of dust in the brick, the space within the dust, the arising and ceasing of each particle, and so forth — like taking a picture with a high-speed camera. The entire world is an illusion in that moment; all phenomena come into being, abide, and cease to exist within the illusion. Like in the Heart Sutra, “form does not differ from void, void does not differ from form; form is thus void, void is thus form,” arising and ceasing are the same thing.

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

In Buddhism, “composite phenomena” are all things — whether physical matter, mental factors, or their respective activities — that arise from causes and conditions and are subject to cause and effect. “All composite phenomena are impermanent” means all things that depend on causes and conditions for their arising are impermanent.

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

As an example, when we are listening to Dharma teachings, we think I exist, but actually the so-called “I” only exist within an instant. If we assume, in a succession of ten moments, that the fifth moment is “I,” then the first, second, third, and fourth moments constitute the past, while the sixth, seventh, eighth, ninth, and tenth moments are the future; the only moment in which I exist is the fifth moment. All things that are gone cannot exist – in any corner of the world, planet, or time frame; all things that have yet to come also cannot exist. Only the fifth moment remains, but this too will pass instantly. At which point we will think the sixth moment is “I,” then the seventh and eighth. When all the moments successively step into the present, we will continue to designate each moment as “I.”

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

There are three main reasons sentient beings perpetuate in samsara: first, clinging to impermanence as permanence; second, seeing activities that are inherently unsatisfactory as joyful; third, mistaking a non-existent self for a truly existent self. With these three forms of attachment, good and bad karma is created. With good karma, beings take rebirth in the upper realms of the gods and human beings; with bad karma, beings take rebirth in the lower realms such as hell, unable to transcend samsara and attain liberation.

Actually, the cause for liberation arises inside the self, not outside. Here we are referring not to our body but to our thoughts or mind. By overcoming the three forms of attachment, we can be free of mental afflictions and bondage; if these three forms of attachments are not eradicated, liberation cannot be attained.

How do we overcome this attachment? Not by burning incense, praying, or prostrating to the buddhas! Not by supernatural powers! The only way is to realize wisdom. Why is wisdom the only method that works? Because all three forms of attachment are basically manifestations of ignorance. Just as we use light, the opposite of darkness, to dispel darkness, we use wisdom, the opposite of ignorance, to dispel ignorance; all other methods are ineffective. Wisdom here denotes insight that fully apprehends impermanence, suffering, and selflessness. Although the practices on impermanence and suffering appear simple, they are essential to the path of liberation and must therefore be undertaken. By relying on these three types of wisdom, we can cut through the three forms of attachment that bind us to samsara. There is no reason liberation cannot be attained under the circumstance.

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

What is inner impermanence? The term “inner” denotes sentient beings. The sentient beings referred to here are not plant life but living beings that can experience suffering and happiness.

Inner impermanence can also be classified as continuous or momentary.

Continuous impermanence is easy to understand, like when we undergo successive rebirths as a human or god in the previous life, as a human in this life, and as a human or animal in the next life; or when we experience the various changes within this lifetime, i.e., birth, infancy, childhood, youth, manhood, aging, and death. These changes which we can clearly observe not only in ourselves but also in other beings constitute continuous impermanence.

Momentary impermanence denotes the arising and ceasing that take place each instant in our body and mind as in the world outside.

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

Actually, concept and practice are essential aspects of any method; the two are inseparable. Of these, concept is likened to our eyes when we take a walk, while practice is our footsteps. We can proceed to walk only after seeing the road ahead; however, if we only see the road but fail to take steps, we will never arrive at our destination. In the same way, we should fully comprehend the underlying concept in the practice before we begin. But concepts are no more than knowledge found in the books. Except when one is truly enlightened, whatever is gained through listening or thinking — be it listening to the Dharma, reading, or contemplating — is considered conceptual knowledge. If this knowledge is not put into practice, it will not be very helpful in eliminating our afflictions. Having established the right understanding, we must then begin to practice. The purpose of listening to the Dharma and applying the teachings is to eliminate afflictions and attain liberation, not only for ourselves but also for all sentient beings.

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