We have all seen the weapon-like objects such as a sword held by Manjushri and many other bodhisattvas. These weapons are not meant for subduing any beings but destroying desire, anger and delusion. The purpose for learning and practicing Buddhadharma is to enable us to face, control and eliminate all defilement, which are also the mission and the goal of Buddhists. The criterion for measuring the quality of any practice is not the amount of mantra recited, the extent of merit accumulated, or how one fares in money terms, job, health, etc., but whether negative emotions have been reduced. For example, we can check if we feel as angry as before when others insult or bully us now. If anger remains the same, our endeavor to learn the Dharma basically loses its real purpose. Naturally, it is impossible to completely eliminate negative emotions before realization of emptiness is attained. We can only somewhat keep them under proper control.

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

The happiness that material enjoyment brings is limited. Yet what we want is unlimited. How is it possible to fill an infinite space with something which has a limit? Certainly not in this lifetime! Our lifespan is no more than several decades, but even if we lived billions of years, we would still fall short of satisfying ever-growing greed. In fact, the longer we live, the greater our desire and the suffering that follows. Thus, the Buddha admonished us to keep our desire in check in order to gain true happiness; if we are always chasing after material things, we will never find real happiness.

~ Depicted from THE PAPER TIGER - The Tibetan Buddhist View on Happiness

How can we ascertain the existence of causality? The Buddha once said that it is not so easy for an ordinary person to prove the existence of cause and effect, but not impossible. Buddhism puts forth the doctrine of dependent arising of all compounded phenomena. What is dependent arising? It means that cause begets effect. All phenomena are the manifestations of dependent arising, the results of conditioned origination. Suppose a person killed an animal, causing great harm to that animal. How can there be no consequence for the person who has committed such grave karma? Like casually throwing a seed into moist and warm soil, it will germinate on its own with no tending required. By the same token, in the phenomenal world, every cause must bear its own fruit with no exception.

~ Depicted from Wisdom Light Book Series : The Right View - On Cause and Effect

As in any practice, we must first know its underlying concept. It is only after full apprehension of the concept that practice can proceed. Without right understanding, our practice is blind. Without practice, right understanding is also useless. Hence, one complements the other; each is indispensable. We can eradicate our afflictions and attain liberation only with the perfect union of the two. Accordingly, before we discuss the actual practice of the Three Dharma Seals, we must also know its concept.

~ Depicted from THE FOUR SEALS OF DHARMA - Summation

Desire also means greed which can be defined in a broad or narrow sense. Broadly speaking, it encompasses desire for money, fame, love and even liberation; while in a narrow sense, it only points to desire for money, fame, status and the likes. Desire needs be properly managed lest it should cost us much suffering, especially when directed toward a person of one’s desire, the suffering can be even more damaging. For example, if a husband or a wife has an extramarital affair, his or her other half will usually suffer a tremendous blow mentally as it is most difficult to accept the fact and let go. The ensuing effect ranges from experiencing depression to taking one’s own life. In such case, it is even more crucial to control the desire to grasp—what is the point of hanging on to a person who no longer feels enamored with you? Therefore, the Buddha said 2500 years ago that breaking up other people’s family is a very serious misdeed, with sexual misconduct being one of the ten non-virtues. Although marital problems were not as notable or serious then, they have become a very common and critical social issue today.

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

The doctrines and practices of Buddhism are logical and realistic, not at all mysterious. When understood, it is unlikely that anyone will disagree. Buddhism has pointed out a safe passage out of samsara for us, whether we choose to leave is another matter. If we choose not to go this way, we will just keep wandering away from the path to liberation. And whether or not liberation from samsara can be attained really all comes down to one’s actual practice.

~ Depicted from Wisdom Light Book Series : The Four Noble Truths - The Path Out of Samsara

The minimum goal we should set for ourselves of this life is to enter the bodhisattva’s path of accumulation, which is the first step, a must, to start the journey of dharma practice. What then is the primary factor leading to the path of accumulation? It is genuine bodhicitta. Surely you all know the definition of bodhicitta. Many may even be able to expound methodically its actual practice. However, it would be hard to say how many of you can actually arouse genuine bodhicitta.

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

Renunciation and bodhicitta should be practiced separately in proper order and followed by the practice of emptiness. As such, renunciation and bodhicitta that were practiced beforehand will also turn into the wisdom of emptiness.

Here, emptiness is not like the Hinayana view of no-self. Rather, it contains the element of great compassion. And within great compassion, there is realization of emptiness. These views and practices of the union of wisdom and compassion encompass all the implicit significance of the Dharma. However, they are much easily said than done.

~ Depicted from Wisdom Light Book Series : The Right View - Buddhism: The Definition

There was a story in the Vinaya: A bihkshu who was rendered immobile due to his illness had no one to take care of him. His bed was so filthy that it was as if he slept in his own excrement. One day, the Buddha came to this bihkshu’s home with Ananda. The bhikshu panicked upon seeing the Buddha, but the Buddha gently comforted him and took his dirty clothes to wash personally.

If the Buddha could do this, we the followers of the Buddha would have no excuse not to do likewise. Yet, this is still not quite real compassion. Real compassion means that, at the time of life and death, one chooses to sacrifice one’s own life for others. Although this ideal may also exist in some other schools of thought or theory, it is somewhat limited in their scope. Whereas the Buddha’s great compassion is for all sentient beings, not just humans or Buddhists.

~ Depicted from Wisdom Light Book Series : The Right View - Buddhism: The Definition