user453: I'm new to Buddhism. I was familiarizing myself with the "Four Seals" in  This Article. 
The article connects the first truth, that all compounded things are impermanent, to charity. He said that giving our things to others is a good way to practice coming to terms with the fact that all things don't last. 
I was wondering if time is included as one of those "things" that we should disconnect ourselves from and give to others? Is time a "compounded thing?"

user4722: The Four Dharma Seals encompass the whole Buddhadharma and are excellent.  It brings me joy that you are learning them.
You should pretty much give everything, to perfect generosity.  However, before you go out and give away your house and all your clothes, you can probably benefit people in greater ways by "setting your intention and being natural" -- one of the Lojong Mind Training verses. (You can read more about Lojong proverbs at this wonderful resource http://lojongmindtraining.com/)
Think about, in the simple example, of a man who could use his great wealth to buy many acres of farm land and supply his village with a seemingly endless supply of food.  Had he given all his wealth away at once, it might not be as beneficial to sentient beings.
So, yes, time is definitely something you should give to other beings.  In fact, practicing, studying, reflecting, and meditating can be of the most generous uses of our time, by setting our intentions to ultimately benefit all beings (as numberless as the sky is vast).
This setting of intention is called Bodhichitta, it is the "Mind inclined to Awakening" and it is so very very precious.  More valuable than all the diamonds and gold and silver.
Your question is really wonderful!  Our time is valuable, and if we can spend even 10 minutes a day thinking about how we can benefit someone we know, it is time well spent!
Also wonderful, is that using your time in the service of others lessens our attachment, and brings us closer to the natural.
You can use your time to think about how you can help people you know (or just met) who have similar needs as you.  If you know someone without a job, you can try and help them get one, or if you know someone lonely, you can be their friend and really listen and be there for them.  
You can also spend your time reflecting happily on the good deeds you've done for others.  This is also a great way to uplift the mind and ensure that our practice of virtue grows and grows.
You can plant great seeds by encouraging the people you know to do the same: to help where help is needed, to think about how we can help others, and to spend our time offering all the wisdom and love we can.

user16: To evaluate this question correctly, it is essential to look at the difference of Theravada and Mahayana, since answers given by people from these differing traditions are bound to be slightly different also. It appears to me, the four seals are a mahayanic equivalent to the (not-only) theravadic three marks of existence. Also the Theravada/Mahayana-difference is also highly relevant to the question of time being compounded.
Essentially this difference consists the ideal that people strive after, which is the Arahant in case of Theravada - someone who destroys all bondages and gains enlightenment for himself and the Bodhisattva in Mahayana - someone who strives to enlighten all beings before attaining Nirvana himself or herself. (I'm being very brief here.)
The interpretation you refer to, charity as the answer to impermanence of things sounds to me to be typically mahayanic or vajrayanic (Vajrayana developed out of Mahayana).
About time: this is one of the trickiest subjects of Buddhist thought. Thinking over the Buddha's denial of ultimate ontological status for compounded entities (like "the person"), Buddhist thinkers tried to find out, what in the end has this ultimate ontological status, things that are uncompounded - asaṃskṛta/asaṃkhata. One of the perished schools of Buddhism - the Sarvāstivāda was especially noted for the theory of uncompounded, sort of atomic entities called dharmas, time being also made out of minimal time-quantums that all exist simultaneously in the present (past and future as well).
Nāgārjuna is supposed to be the first, definitely the greatest early Mahayana-teacher and his teaching polemicizes precisely against this theory of uncompounded smallest entities, claiming, that they do not exist, that really everything, including Nirvāṇa, Pratītyasamutpāda and time is compounded. His teaching can also be read (thereby being truly mahayanic) as a rejection of self-centered hunger for enlightenment and thirst for Nirvāṇa.
Therefore, at least according to Mahayana the answer to your questions are yes, time IS compounded, we SHOULD disconnect ourselves from it, from clinging to it and we SHOULD freely spend it on others.
EDIT: replaced Hinayana by Theravada.

453: <p>I'm new to Buddhism. I was familiarizing myself with the "Four Seals" in  <a href="http://www.shambhalasun.com/index.php?option=com_content&amp;task=view&amp;id=3025">This Article</a>. </p>

<p>The article connects the first truth, that all compounded things are impermanent, to charity. He said that giving our things to others is a good way to practice coming to terms with the fact that all things don't last. </p>

<p>I was wondering if time is included as one of those "things" that we should disconnect ourselves from and give to others? Is time a "compounded thing?"</p>
 4722: <p>The Four Dharma Seals encompass the whole Buddhadharma and are excellent.  It brings me joy that you are learning them.</p>

<p>You should pretty much give everything, to perfect generosity.  However, before you go out and give away your house and all your clothes, you can probably benefit people in greater ways by "setting your intention and being natural" -- one of the Lojong Mind Training verses. (You can read more about Lojong proverbs at this wonderful resource <a href="http://lojongmindtraining.com/" rel="nofollow">http://lojongmindtraining.com/</a>)</p>

<p>Think about, in the simple example, of a man who could use his great wealth to buy many acres of farm land and supply his village with a seemingly endless supply of food.  Had he given all his wealth away at once, it might not be as beneficial to sentient beings.</p>

<p>So, yes, time is definitely something you should give to other beings.  In fact, practicing, studying, reflecting, and meditating can be of the most generous uses of our time, by setting our intentions to ultimately benefit all beings (as numberless as the sky is vast).</p>

<p>This setting of intention is called Bodhichitta, it is the "Mind inclined to Awakening" and it is so very very precious.  More valuable than all the diamonds and gold and silver.</p>

<p>Your question is really wonderful!  Our time is valuable, and if we can spend even 10 minutes a day thinking about how we can benefit someone we know, it is time well spent!</p>

<p>Also wonderful, is that using your time in the service of others lessens our attachment, and brings us closer to the natural.</p>

<p>You can use your time to think about how you can help people you know (or just met) who have similar needs as you.  If you know someone without a job, you can try and help them get one, or if you know someone lonely, you can be their friend and really listen and be there for them.  </p>

<p>You can also spend your time reflecting happily on the good deeds you've done for others.  This is also a great way to uplift the mind and ensure that our practice of virtue grows and grows.</p>

<p>You can plant great seeds by encouraging the people you know to do the same: to help where help is needed, to think about how we can help others, and to spend our time offering all the wisdom and love we can.</p>
 16: <p>To evaluate this question correctly, it is essential to look at the difference of Theravada and Mahayana, since answers given by people from these differing traditions are bound to be slightly different also. It appears to me, the four seals are a mahayanic equivalent to the (not-only) theravadic three marks of existence. Also the Theravada/Mahayana-difference is also highly relevant to the question of time being compounded.</p>

<p>Essentially this difference consists the ideal that people strive after, which is the <em>Arahant</em> in case of Theravada - someone who destroys all bondages and gains enlightenment for himself and the Bodhisattva in Mahayana - someone who strives to enlighten all beings before attaining Nirvana himself or herself. (I'm being very brief here.)</p>

<p>The interpretation you refer to, charity as the answer to impermanence of things sounds to me to be typically mahayanic or vajrayanic (Vajrayana developed out of Mahayana).</p>

<p>About time: this is one of the trickiest subjects of Buddhist thought. Thinking over the Buddha's denial of ultimate ontological status for compounded entities (like "the person"), Buddhist thinkers tried to find out, what in the end has this ultimate ontological status, things that are uncompounded - <em>asaṃskṛta/asaṃkhata</em>. One of the perished schools of Buddhism - the <em>Sarvāstivāda</em> was especially noted for the theory of uncompounded, sort of atomic entities called <em>dharmas</em>, time being also made out of minimal time-quantums that all exist simultaneously in the present (past and future as well).</p>

<p><em>Nāgārjuna</em> is supposed to be the first, definitely the greatest early Mahayana-teacher and his teaching polemicizes precisely against this theory of uncompounded smallest entities, claiming, that they do not exist, that really everything, including <em>Nirvāṇa</em>, <em>Pratītyasamutpāda</em> and time <strong>is compounded</strong>. His teaching can also be read (thereby being truly mahayanic) as a rejection of self-centered hunger for enlightenment and thirst for <em>Nirvāṇa</em>.</p>

<p>Therefore, at least according to Mahayana the answer to your questions are yes, time IS compounded, we SHOULD disconnect ourselves from it, from clinging to it and we SHOULD freely spend it on others.</p>

<p>EDIT: replaced <em>Hinayana</em> by <em>Theravada</em>.</p>
