We know that the animal realm is the preferred rebirth among the three lower realms; however, a key point is that animals are extremely ignorant and incapable of any kind of practice. Not only that, they cannot distinguish between good and evil, are just as afflicted by desire, anger, and delusion, and repeatedly commit unwholesome actions. Thus, taking rebirth as an animal will create even more bad karma, the result of which is one may never again return as a human being.

~ Depicted from THE FOUR SEALS OF DHARMA : The Importance of Practice

Emptiness defined by the Buddha is not something achieved through a process of transformation. Neither can the notion of energy (an existent phenomenon) becoming emptiness be accepted according to the law of the conservation of energy. Even if it were to be accepted, the derivation of such conclusion would not correspond to Buddhist’s idea of emptiness.

Actually, real emptiness does not mean matter disappears into thin air; rather, matter and emptiness exist simultaneously. This is the definition of emptiness given by the Buddha.

We often hear the expression: Only help other people, never oneself. In Buddhism, the word “people” is replaced with “beings”; hence the expression is “Only help other beings, never oneself.” It would be too narrow a scope if we help only people. The word “beings” refers to all living beings. If we can help all living beings, we become bodhisattvas.

In describing a good person, people often say the person is a “bodhisattva.” Actually, there is a certain difference between the two in terms of their attributes. A good person is like the seed that produces a bodhisattva; when a good person elevates the mind to the next level, he or she becomes a bodhisattva.

~ Depicted from ARE U READY FOR HAPPINESS : Buddhism and the Business World - Six Standards in a Corporate Culture

There are many kinds of desire – money, fame, love, etc. When desire is not under control and allowed to grow freely, it becomes insatiable, making us all slaves to its command. This short lifetime will then be spent in pursuit of illusive targets and wasted in striving to satisfy desires. Looking back when life nears its end, one painfully discovers that happiness is a real scarcity with unhappy moments scattered throughout one’s lifetime. Uncontrolled desire can destroy not only this life but also next life, not only oneself but also other beings. Robbery, for example, is basically caused by desire—desire to take what one lacks and others have; in so doing, one not only destroys this and future life but also disrupts the life of others.

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

This world of illusion is described in the American film The Matrix. The directors Larry Wachowski and Andy Wachowski, with whom a friend of mine is acquainted, have a substantial interest in Buddhism and have based the film on certain Buddhist concepts. At the end of the movie, we discover what appears to be a normal world of reality is actually controlled by an artificially intelligent computer called “Matrix,” and that all the people and circumstances in it are computer programs.

In the same way, the flowers, buildings, tables, and so forth which we can see all exist in only a moment. When countless moments join together, they form a continuum; when countless specks of dust come together, they form physical objects like buildings and vehicles, even mankind.

By just practicing impermanence, we can reach a state of mind that apprehends the entire world as an illusion.

Depending on each person’s own condition and capacity, all of us should at least try to be vegetarian from now on. The length of time to stay vegetarian is a personal decision, but the longer the better. Our motivation though should be different from that of the non- Buddhists whose primary concerns are mostly health related rather than considerations for the future life or compassion for other sentient beings. We will not only stop eating meat but should also vow not to eat meat ever again. Absent the vow, simply stop eating meat would not be deemed a virtuous deed on its own.

The vow should go like this, “By the merit of quitting meat now, may I never eat meat again in all future lives. If I were to be reborn as an animal, I would hope to be an herbivore, never a carnivore.” With this, even if we should end up in the animal realm, we would not eat meat and not hurt any beings, including ourselves.

~ Depicted from THE RICHT VIEW : Why Vegetarian?

We should know it is not unusual or special to be a high official, business tycoon, or social elite. In the six cyclical realms, the celestial beings, azuras, and some of the hungry ghosts have wealth and possessions which are immeasurably greater than that of human beings. Although the rich have substantial wealth, they lack compassion and the wisdom that comes from listening, reflecting, and practicing the Dharma. From the standpoint of Dharma practice, they are deprived and unfortunate.

By comparison, we can see how well off we are; hence we should first exchange our blessings for the Dharma and then exchange the teachings for a deeper and more lasting happiness. In this way, happiness and the practice can become mutually beneficial.

~ Depicted from ARE U READY FOR HAPPINESS : Taming the Mind as in Taming an Elephant - How to Face Happiness?

The meaning of life is none other than giving love and elevating the mind. The true value of life is not measured by wealth and achievement but selfless service and wisdom.

~ Depicted from THE HANDBOOK FOR LIFE'S JOURNEY : On Death and Rebirth - What Life Truly Is?

After completing the four preliminaries, visualize a lotus seat an elbow length in front and also above our head; Sakyamuni Buddha is seated on the lotus; the Mahayana bodhisattvas and Theravada sangha revolve around in the four directions; the Buddha and all the bodhisattvas and sangha are facing us.

Then, in front of Sakyamuni Buddha, offer the seven-branch prayer of The Aspiration of Bodhisattva Samantabhadra. Visualize as you recite the verses, which is the proper way to conduct all practices that contain recitation. This is to remind us to reflect on the meaning of the verses. If we recite the verses without connecting with their meaning, it is not very helpful to our practice, just a virtuous deed.

Following this, generate strong faith in the Buddha and bodhisattvas, and supplicate to them with genuine devotion: please grant me blessings to complete the practice of the Four Dharma Seals in this sitting.

~ Depicted from THE FOUR SEALS OF DHARMA : Preparing for the Preliminaries