All our concepts are transmitted to and analyzed by our consciousness. What we see, hear, smell, taste, and feel with our eyes, ears, nose, tongue and body provides information for our consciousness to judge and make decisions.

If our senses are reliable and accurate, then the information they transmit to us will not be wrong; if our senses are limited, the information they transfer to us cannot be trusted. Our five senses are not ultimately reliable, though, which can be discerned from the example of the pebble.

We need to be aware that everything in this world is illusory and insubstantial.

~ Luminous Wisdom Book Series 7

Although we have not committed killing or stealing in this life and, being Buddhist practitioners, we often chant mantras, meditate and liberate animals, these virtuous actions are still those of a being with defilements. Once strong anger arises in our minds, all our virtuous karma so far accumulated will be destroyed instantly if the merit has not been dedicated. Besides, the roots of virtue of ordinary people are unstable—being good now does not mean staying good forever. If we were to gain the power of clairvoyance, we would be able to see all of our negative karma that is being stored in the alaya consciousness. Without repentance, the ensuing retributions will surely take place. That would exactly match the nihilists’ view—that causality does not exist—in the sense that one may lead a virtuous life but still fall to the lower realms after death.  That would be a dangerous view for us Buddhists. Thus, we must repent for all our negative karma since all of it can be purified through true remorse.

~ Luminous Wisdom Book Series 1 : On Cause and Effect

When we arouse bodhicitta, we must try to eliminate our greatest attachment, self-cherishing. From beginningless time until now, we have not practiced bodhicitta—self-cherishing has been the commander-in-chief and the conqueror in our hearts. It has destroyed bodhicitta and the altruistic mind completely. This is also called egotism. In the area of consciousness, "self" is the decisive factor for everything. If we can practice bodhicitta, for a certain time bodhicitta will definitely overcome self-cherishing and desire, and emerge victorious. Of course, when we are just beginning to practice, if we are not careful we can fall back into desire at any time, because self-cherishing is so intense and its power is so strong. Gradually, however, it will recede and the last of our attachments can be eliminated through the realization of emptiness.

~ Luminous Wisdom Book Series 9: The Principles of Liberation

What does the word “renounce” mean? In the first place, to renounce is to forsake all worldly concerns. In other words, to renounce is not to have any attachment to worldly things and, at the same time, to be fully aware of the suffering nature of samsara. Secondly, one must endeavor to seek liberation from all suffering.

~ Luminous Wisdom Book Series 1

The relationship of cause and effect is such that a "cause" possesses the capacity to create an "effect". In other words, it can bring something into existence. But is it possible for the cause and the effect to exist at the same time? No, this is not possible. If they were to co-exist, this would imply that the effect already exists, and under such circumstances, what need would there be for a cause? In this case, 'cause' loses its meaning, just like saying that when food supplies are already present, then seeds are not needed.   

~ Luminous Wisdom Book Series 10

What is the use of the Buddhist worldview? The Buddhist view of this world brings us compassion and wisdom. With compassion and wisdom, we are able to balance our lives in terms of money, relationships, marriage and everything else, and with certain kinds of practice and mind training, we can ultimately attain enlightenment.

～ Luminous Wisdom Book Series 3: The Illusory World

We neither came to nor will we leave this world voluntarily. However unwilling, we all have to go when it is time, not by choice and certainly not on our terms.   

In any case, actual practice should always be undertaken in three stages: cultivating renunciation, arousing bodhicitta, and, finally, contemplating emptiness. Just practicing these three accordingly would be enough to eradicate ignorance. No more, no less. Once ignorance ceases, the chain of causation will be broken as well. So, do make the best use of your time and practice diligently.

~ Luminous Wisdom Book Series 1

Practice falls into two categories: one is a meditation retreat, not necessarily for a month or a week, just keeping a simple retreat for two or three hours a day is very good. Strictly speaking, there is no way to practice any Dharma without doing retreat or in a distracted, indolent and unfocused state.

Another type of practice is to apply to our daily lives the Dharma that we gained through contemplation and the understanding of Dharma that arose during retreat. Without practice, many of life’s afflictions will remain unsolved. Listening to and contemplating the Dharma will does do some good—through the Buddha’s insights, we can see the true nature of the world and life, and we can become more open-minded—but this cannot completely resolve our afflictions. Therefore, while listening to and contemplating the Dharma, it is most important to also meditate on the Dharma.

~ Luminous Wisdom Book Series 9: The Principles of Liberation