On the other hand, virtue also has the possibility to turn into mutable karma. It is therefore important for us to save all virtuous karma as best we can. There are two ways to do that. One is dedication. The other, a better way, is to understand fully the meaning of emptiness, that is, knowing virtuous karma is, like dreams, intrinsically illusory. If we can contemplate in this way, even if anger arises, it cannot destroy the root of virtue. Because anger is defilement, a mental affliction rooted in attachment, it is incompatible with the view that all phenomena are illusory. But the virtuous actions we performed are directly associated with attaining realization of that view. Since something mired in attachment is inferior to the virtuous root planted with wisdom, anger cannot destroy this root of virtue. If we have neither attained any realization nor dedicated merit, but are constantly filled with anger, virtuous karma will be destroyed very easily. For ordinary people, the best way to save accumulated good karma is dedication of merit.

~ Depicted from Luminous Wisdom Book Series 1

The doctrine of the Twelve Nidanas is a key Buddhist thought. It mainly delineates how the past, present and future lives of human beings or other viviparous animals of the desire realm2 come about. In other words, it explains how we enter and leave this world.

~ Depicted from Luminous Wisdom Book Series 1

The Buddha is incomparable not only with respect to the view on emptiness, not-self and luminous mind but also in terms of seeking temporary happiness in the mundane world. In my opinion, the Buddha Sakyamuni is the greatest thinker of all times.

The Buddha knew very well our limits and thus would not ask for something impossible of us. He did not say that everyone must lead a life of hardship but that we should control our desires and spend time and energy for something more meaningful in life. Otherwise, we can never be really happy or accomplish anything worthwhile. Do consider this point carefully.

~ Depicted from Luminous Wisdom Book Series 6

It is not uncommon for the same circumstance to be a positive condition for some but negative for others, such as divorce, falling out of love, being sick, among others. In the book series Wisdom Light, there are several discourses, for example, How to Face Happiness and Suffering, Transforming Illness into the Path, that tell us specifically how to deal with such circumstances. Whether one gains enlightenment or descends to the hell realm depends on how the few decades of this life is lived. Only with the help of the Buddha’s wisdom can one maintain equanimity in both good and bad times.

~ Depicted from "THE HANDBOOK FOR LIFE"S JOURNEY : On The Three Poisons - How to Handle Desire"

There is of course a pre-condition for reaching such state, that is, to do the preliminary practice which may seem very boring to some people. But if you like the fruit of the practice, you must go through the process to get it. This is what causality means. To reap the fruit without sowing the cause is only a fantasy at best. It is the same as farmers work hard in the field in order to have a bumper crop. The hard work is the necessary process to get to the aim. So, if the aim is to be awakened one day, don’t ignore the process of getting there. Be diligent, do not omit any part of the practice and satisfy the respective requirement for each practice. Then enlightenment can be possible.

~ Depicted from "THE HANDBOOK FOR LIFE"S JOURNEY : On The Three Poisons - How to Handle Desire"

Before making the afore-mentioned observations, one may experience all sorts of suffering, not unlike experiences in a nightmare. After going through the examinations, everything ceases to exist; all vanish into thin air, like waking up from a big dream.

~ Depicted from "THE HANDBOOK FOR LIFE"S JOURNEY : On The Three Poisons - How to Handle Desire"

True, it is not that easy to be a real Buddhist, but do not let that discourage you either. Are renunciation and bodhicitta only fit for gods and celestial beings to develop? No, it is totally possible, even now in the so-called period of decline of the Dharma, for ordinary people like us to generate renunciation and bodhicitta. If they were only the privileges of the Buddhas and the bodhisattvas of the first bhumi, and impossible to be achieved by ordinary people, we would not be able to do anything even knowing that we are not yet qualified as Buddhist practitioners. But it is not like that at all. Renunciation and bodhicitta are something that ordinary people are absolutely capable of generating. We need not be too discouraged nor too arrogant, just honestly evaluate ourselves and spur ourselves on all the time to make constant improvement and not be a practitioner in name only. The fact that we are probably not yet practitioners by any standards ought to keep us under pressure and ultimately push us to make progress. Nothing but serious actions can lead us to success.

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

Many people have heard the teaching of the Three Supreme Methods before, but that is not enough. To actually practice it is the most crucial. In my opinion, there is no need to hear more teachings if a teaching cannot be put into practice. One should learn to apply faithfully one teaching at a time. Like walking, one only needs to see clearly some ten meters or so of the road ahead in order to move steadily forward. Conversely, knowing the condition of the road a hundred or even a thousand miles ahead but staying put at the starting point would be completely useless.

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

If we are neither Mahayana nor Hinayana practitioners, then strictly speaking, we are not Buddhist practitioners at all. What are we after all? At best, we are believers of Buddhism or of Shakyamuni Buddha, who may intermittently chant some mantras and do some good deeds here and there. Really, just be a little better than non-believers. Though we may have had many teachings and empowerments, met more than a few respectable teachers and practitioners, we still cannot get any closer to even the edge of liberation. Worse, it must have been horrifying to discover that we possibly may not even be Buddhist practitioners when going through the aforementioned self-examination.

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