WORDS OF WISDOM AUTHOR: KHENPO TSULTRIM LODRO

It happens quite often that people make speedy progress at the initial stage of their practice, but the progress tapers off after some time. Worse, some may even stop practicing altogether. This is mainly due to a lack of systematic approach to Buddhist practice. What should be done about it? First, we must understand what the foundational practices are and duly recognize the importance they command on our spiritual journey.

~Depicted from THE RIGHT VIEW - The Three Supreme Methods—the ultimate methods of cultivating virtue and training the mind

As stated in the sutras, “Existence in the human realm is rare, and all is impermanent.” Most of you here are already in your 30s and 40s. The remaining days, a few more decades at the most, are really not that long and will soon pass by before you know it. Unfortunately, there is no guarantee the opportunity to practice will present itself again in the next life if you fail to seize it this time. So the point is to lay the necessary foundation now as the stepping-stones leading to a better start for the next life.

~Depicted from THE RIGHT VIEW - The Three Supreme Methods—the ultimate methods of cultivating virtue and training the mind

This is to generate aspiration. If at the time there is still enough strength, one should practice the Seven Branches, including visualization and chanting the prayer. If unable to do so, one should contemplate this way: With all the roots of virtue accumulated over past-present-future lives, may I never forget bodhicitta and be able to cultivate bodhicitta in all future lives. Furthermore, may I have the chance to encounter admirable friends of Mahayana life after life. Then, pray to the guru and the Three Jewels for blessings to have these wishes come true. To wish wholeheartedly in such ways signifies the power of aspiration.

~Depicted from THE HANDBOOK FOR LIFE'S JOURNEY -On Death And Rebirth-Key Points for Practicing Bodhicitta on Deathbed

Buddhism, certainly Tibetan Buddhism, places great importance on happiness. The emphasis in Mahayana Buddhism is not on one’s own happiness but rather that of all sentient beings. When we strive for the welfare of all beings, we can at the same time attain even greater happiness for ourselves. This well-being ultimately surpasses any that material enjoyment can bring. Such is the Tibetan Buddhist view on happiness.

~Depicted from ARE YOU READY FOR HAPPINESS - The Tibetan Buddhist View on Happiness

Sentient beings in general, certainly the beings in hell and even the gods, do not have the opportunity to practice on the path of liberation. To establish a foundation for practice on the path of liberation, one must start in the human realm. Gods can also practice if they laid the basis of the practice in their previous life as a human being; thus, establishing this foundation in a previous life as a human is the only condition that governs whether they can continue to practice or not.

~Depicted from THE FOUR SEALS OF DHARMA - All Contaminated Things are Unsatisfactory

We cannot just simply reason with ourselves that all is illusory; there are no karma, no Buddha and no sentient beings, so we don’t need to learn the Dharma either. Although the truth may be thus, our realization has not reached a level to warrant such reaction; just like everyone knows that dreams are unreal and no one likes having nightmares, but there is nothing one can do when the nightmare does come. Therefore, before attaining ultimate realization, we still must respect infallible karma and avoid suffering, notwithstanding their being illusory in reality. One cannot hope to resolve everything by simply telling oneself to let go, to not have attachment. The boat can only be abandoned after crossing the river. In order to cross to the other side of the river of samsara, one cannot give up the ship of practice just yet.

~Depicted from THE HANDBOOK FOR LIFE'S JOURNEY - On The Three Poisons-How to Refute Ignorance

Vajrayana Buddhism was developed in two stages: the First and the Second Propagation period. The period of the First Propagation refers to Nyingmapa whose central teaching is Dzogchen, or Great Perfection. The tantras of Great Perfection specify clearly that no meat eating be allowed. The period of the Second Propagation refers to Gelugpa, Kagyupa, Sakyapa and all the other schools of Vajrayana Buddhism in Tibet except Nyingmapa. Of all the tantras of this period, the most important and pivotal is the Kalachakra Tantra. Both the Tantra and its annotations specify very clearly that meat eating is not allowed. All these point to the fact that Mahayana Buddhism, be it exoteric or esoteric, is against eating meat.

~Depicted from THE RIGHT VIEW - Why Vegetarian?

A practitioner should stay detached when circumstances so require, and remain attached if attachment is called for. When cultivating bodhicitta, attachment is essential. Sakyamuni Buddha said that at that point our self-attachment should be bigger than Mount Meru — I want to attain Buddhahood, I want to free all sentient beings from suffering, I want to undertake actions that are beneficial to others, etc. This kind of self-attachment is indispensable at the beginning; with practice, one gradually dispels the wrong kind of self- attachment, creates the conditions for realizing emptiness and compassion, and ultimately eradicates all forms of attachment. Thus, the delineation between attachment and non-attachment must be very clear.

~Depicted from THE FOUR SEALS OF DHARMA - The Practice of No-Self

In our previous teachings on the preliminaries, we emphasized the three stages an ordinary person must undergo on the path from initial practice to final attainment of buddhahood. The first stage is to give up the pursuit of worldly pleasures and cultivate renunciation; the second stage is to give up selfishness and develop bodhicitta; the third stage is to give up self-attachment and establish the wisdom that realizes no-self. In the first and second stages, there is no difference between sutra and tantra.

~Depicted from GATEWAY TO VAJRAYANA PATH - Sutra and Tantra: Similarities and Differences