Going through this analysis may not help one gain realization of emptiness, but it does serve to greatly reduce attachment.

Furthermore, contemplate this: ‘What I need to do now is to cool my attachment. Otherwise, I can’t live or work normally; worse, I may even hurt myself. It is ironic to waste my life for someone who doesn’t like or care about me, a useless exercise that only proves how silly I am.’

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

If a person is in the initial stage of depression, drugs are unnecessary; by regulating the mind, symptoms such as amnesia, anxiety, and other negative emotions can be treated. When these are alleviated, the person will be able to regain his or her focus and experience greater efficiency at work. If a person ’s condition is already quite serious, drugs can be used first to contain the symptoms. This is because a new practitioner lacks the ability to stabilize the condition. Once the situation has improved, he or she should follow up with meditation to get to the source of the problem.

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

People generally think that it is very difficult for laypeople to drop all worldly concerns in order to focus fully on spiritual practice. Consequently, for them to attain liberation is equally difficult. Yet, even in today’s world, there are still possibilities for people to succeed in their practice, to gain the ultimate wisdom and to be free from all suffering. The key lies in being able to cultivate a truly altruistic motivation and hold to the right view.

~ Depicted from Luminous Wisdom Book Series 4

The motivation of an average disciple is that of a sravaka and pratyekabuddha, which is not to practice for worldly blessings like health or longevity. These people are scared of and loath all worldly fulfillments and clinging to the five aggregates (from physical body to consciousness), and long to rid themselves of the shackles of the five aggregates as soon as possible. Therefore, they do not perform good deeds or practice the Dharma for worldly benefits; yet liberation of others does not concern them either. Well, do arhats not have compassion? Yes, they do, and they take pity on the sentient beings as well. But because their compassion is not deep enough, they do not have the courage to help all sentient beings to freedom from samsara, wanting only to resolve their own cyclic existence. They are unwilling to generate bochicitta and practice for others’ sake. That is why such motivation is only of middling quality. Practice with this kind of motivation yields no karmic fruit other than liberating oneself.

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

Practice of the ultimate truth

This practice uses the notion of emptiness to overcome defilement.

1. The first method -- Visualize in front of you the person that you are attached to and contemplate: ‘What do I like about this person? Although my eyes see this person, he or she does not actually exist. Just like a car which is assembled with all its parts, absent the parts, there is no real car. The so-called car is only one’s illusion. Likewise, humans are composed of skin, muscles and bones. When every component is broken down, including even every cell and neuron, what I see will be the same as that in the charnel ground. If these broken down parts can represent a person, so can those in the charnel ground. Obviously, the body itself is not the person I like. Then, do I like that person’s mind? No, I never know what that person is thinking, so what’s there to like. Apparently, what I like, or what I’m attached to, is only an illusion.’

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

What is unfortunate, however, is that everyone seems to be placing emphasis on training the body, not the mind. This preoccupation is leading to an imminent crisis around the world — not a financial crisis, but a crisis of the mind. Depression, accompanied by symptoms of anxiety and loneliness, has already become the third biggest killer of mankind, following cancer and AIDS, respectively. There are two ways to treat depression: one is by way of meditation, which not only treats both symptom and illness, but also brings unexpected benefits; the other is by way of medication, which in theory relies on the physiological effects of drugs to control anxiety. Although patients may appear to be free of depression, the drugs have side effects which impair their cognitive ability and thus cannot be used over a long period of time.

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

Buddhism does not exclude the possibility of relative and temporary happiness existing in samsara, but not absolute happiness. Generally speaking, suffering accounts for the better part of samsara. Although this view may perhaps be accepted now, many people still consider the poor must suffer more than the rich. However, the data presented above already point out that it is wrong to equate material prosperity with happiness. As long as we live the way that the Buddha prescribed for us, our life will be relatively happier and more meaningful.

Of course, there is no possibility for happiness if one cannot even sustain the basic needs of life. But once an average living standard can be maintained, one must learn to keep life simple, that is, to live contently with fewer desires. If not, happiness will forever be beyond one’s reach.

~ Depicted from Luminous Wisdom Book Series 6

Although it is not advisable to cultivate virtue with the kind of motivation mentioned above, it does not mean Buddhist practice cannot bring forth worldly benefits. Nor does it mean the Dharma should never be applied as worldly practice does. Let us use taking refuge in the Three Jewels as an example. No matter what the motivation is, taking refuge prevents obstacles caused by both human and non-human beings, purifies a great deal of negative karma and brings health and longevity. These are the benefits inherent in taking refuge. Also, when we run into difficulty or experience pain, the normal thing to do is to pray to our guru and the Three Jewels, as all Buddhists should. It is not as if we oppose completely doing good for the sake of health or holding pujas for longevity and wealth. However, to direct every practice simply to gain worldly benefits is wrong. Liberation from samsara alone should be the ultimate goal for us taking up any practice.

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

To meditate regularly on the impurity of the body and impermanence can be very helpful. At the least these practices are effective in preventing desperate measures being taken in times of distress, as even Buddhists who are not trained in meditation practice may likely hurt themselves when in despair; burning incense and making offering to the deities alone won’t help very much in this kind of situation. In fact, there are some who know the importance of doing meditation practice but just cannot muster sufficient resolve to go ahead. It is a sign that their overall effort in Dharma practice is still somewhat lacking.

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