To lead a “renounced” life as a monastic monk or nun connotes the same meaning as one must leave home behind to pursue ultimate liberation. Home, in this sense, represents the secular world. It is not enough a clear evidence that one has renounced all worldly attachments by just walking out of one’s home and putting on a monastic robe; one must also have developed a genuine sense of revulsion toward samsara.

~ Depicted from Luminous Wisdom Book Series 1

Of course, for those who believe in the law of cause and effect, and the cycle of death and rebirth, but just want to do good deeds to obtain worldly benefits instead of ultimate liberation, it is not necessary to generate renunciation and bodhicitta. Yet for practitioners seeking the path of liberation and that of the bodhisattvas, arousing bodhicitta is the pivotal step that particularly needs to be focused on.

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

If we know that we are angry, the next step is to calmly look inward: What part of me is being angry? Is it my body, blood, brain, bones or consciousness? What exactly is this thing called anger? As we go through these examinations, the more moderate anger will stop and disappear immediately. Does the disappearance of anger mean we have gained realization of emptiness? No. In fact, any thought that we watch attentively will cease to continue. It has nothing to do with gaining realization or not.

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

The fifth type of sastra is called Ornament of Clear Realization, which deals primarily with the Mahayana Buddhist practice. What do we mean by practice? Although many people are very learned in literature and the arts, what constitutes cultural refinement is just knowledge. The problem is whether we can integrate this knowledge into our life. For example, a person can be proficient in Confucian philosophy and very well versed in the Analects and Di Zi Gui (Standards for Students); whether this knowledge can be applied to his or her life, however, requires special practice. In this sastra, the entire process of the Mahayana Buddhist practice is clearly laid out.

~ Depicted from ARE U READY FOR HAPPINESS : The Significance of Buddhist Philosophy Today

While modern people are enjoying Western scientific achievements, it’s apparent that they have also accepted Western junk culture. In our current situation, we have become more and more fickle, such that we cannot even sit for an hour to calm down. We do not like to study texts or even do meditation.  Considering the results of such a vicious circle, how can we acquire happiness?

I suggest that when pursuing material comforts, we need to simultaneously combine modern civilization and traditional culture, and integrate them both into our life and work. On the one hand, it would be helpful to the people around us; on the other, we ourselves can live happily.

~ Depicted from Luminous Wisdom Book Series 8

For laypeople, cultivating bodhicitta and going to work actually are not two conflicting tasks; they can be undertaken simultaneously. Nowadays, the number of family members that one may need to support is probably seven or eight at most. Yet, during the time of the Buddha, an Indian king, who had to attend to numerous important issues everyday, could manage to practice Mahayana and rule the country at the same time under the guidance of the Buddha. Similarly, after we have generated renunciation and bodhicitta, we do not have to immediately abandon all worldly activities such as working, handling family affairs and so forth. As long as we do not develop attachment to those ordinary activities, we can practice and work at the same time. Generating renunciation and bodhicitta not only are not incompatible with daily work, but may even come in handy for a true practitioner faced with thorny issues or interpersonal conflict.

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

Here, to “watch” attentively should not be taken literally to mean seeing with eyes, as eyes cannot see mind. Only mind itself can perceive its own nature. It is said in the texts of Yogacara and Buddhist Logic that mind is self-aware. Non-sentient species or organisms have no sense of self because they don’t have a mind.

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

The fourth type of sastra is called logic, which is a very special and sophisticated form of dialectics. Its approach is similar to the major and minor premises in Western philosophy, but Buddhist logic covers a lot more fronts. A very comprehensive and rigorous logic, it should be studied by those with interest in this subject.

Logic is the study of reaching conclusions based on a series of logical steps. In many Tibetan monasteries, it is common to see monastics engaged in debate. It is through debate that views are established.

~ Depicted from ARE U READY FOR HAPPINESS : The Significance of Buddhist Philosophy Today

From the perspective of ordinary reality, desire is the driving force of development.  From the Buddhist perspective, “I want to study Buddhism”, “I want to become a Buddha”, “I want to practice Dharma”, and “I want to meditate” are also kinds of desire.  Nevertheless, while these desires are a kind of the driving force, they will not bring us suffering. Certain other kinds of desire, though, will still cause us more suffering.

How does desire cause stress and suffering? Firstly, desire itself can be unlimited, but the satisfaction and excitement brought about by material gain is limited. Both science and Buddhism offer proof of this, and it can also be verified in our life experience.

~ Depicted from Luminous Wisdom Book Series 8