Let us ask ourselves: ' Which level do i belong? Did i or can i improve over last year?" If the answer is no, then we do not belong to any one of the three levels of practitioners. Since there is no fourth level, it just goes to show that we are practitioners in name only. And even that could be an overstatement.
~Depicted from FROM BELIEVER TO BODDHISATTVAS
Some may questions, " These people are actually doing good things to others and keeping up with their practice, not killing or stealing. Why use the word "unwholesome" to describe their intention ?" That is because even if one succeeds in reaping the benefits of this life through practice, so what? It is altogether likely that after regaining health, for instance, one may do something resulting in more negative karma, leading to more suffering in the future. Even though the motivation itself is not evil, it remains a potential cause of affliction. It not only will not help end suffering but more may ensue because of it. Hence, the descriptive word "unwholesome" is assigned to this type of motivation.
~Depicted from FROM BELIEVER TO BODDHISATTVAS
How to validate 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 holds the doctrine of dependent arising of all phenomena or compounded phenomena. What is dependent arising? It means that cause begets effect. All phenomena are the manifestations of dependent arising, the results of conditioned genesis. Suppose a person killed an animal. It caused great harm to that animal. How can there be no consequence for the person who had committed such grave karma? Like casually throwing a seed into the 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 From Believers to Bodhisattvas
It happens quite often that people make speedy progress at the initial stage of their practice, but the progress tapers off after some time. Worse, some may even stop practicing altogether. This is mainly due to a lack of systematic approach to Buddhist practice. What should be done about it.
First, we must understand what the foundational practices are and duly recognize the importance they command on our spiritual journey. If we try to practice the advanced teachings like the Great Perfection or Mahamudra without first completing the preliminary practices, no results will be achieved owing to inadequately prepared faculty. Thus, the foundational practices should be made the top priority for all who instead to bring their practice to fruition.
~Depicted from FROM BELIEVER TO BODDHISATTVAS
Some people may wonder why, as mentioned above, a motivation to pursue health an long life is considered unwholesome, but here it turns up in the section of wholesome motivation. The previous one is unwholesome in the sense that it only aims to take care of things for this life; whatever of the next life is not its concern. The inferior disciples, on the other hand, do not seek enlightenment nor rewards for this life. Their goal is to obtain temporal blessings for the next life, which makes it a wholesome motivation.
~Depicted from FROM BELIEVER TO BODDHISATTVAS
In secret mantra vehicle, blessing from the guru is very important. Especially in enlightened Mahamudra. In this practice, there is no need for logical analysis or the practice of the breath and channels. Even the generation stage is not emphasized. Although in the practice of Vajrasattva, there is some simple practice of generation stage; this is, however, not essential. At the end of all practices, the essential link to enlightenment is the blessing of the guru. Of course, not just any guru can give this blessing. It has to be a guru who has the power to give blessing. Only then can we receive this blessing.
~Depicted from LUMINOUS WISDOM BOOK SERIES
When H.H Jigme Phuntsok Rinpoche gave the teaching of the Great Perfection, he requested that all participants must complete the five preliminary practices beforehand or no attendance be allowed. That certainly gave pressure to many who subsequently scrambled to complete in time. Of course, if completion means only meeting the requirement of finishing 100000 mantra recitations without generating the corresponding aspiration or actions, it will do nothing for the inner self but a show of formality. Hence, it is most important to take a systematic approach to dharma practice and be mindful at all times of pure motivations.
~Depicted from FROM BELIEVER TO BODDHISATTVAS
So far we have discussed the imitative and the true version of practicing with a mind free of attachment and concepts. The true version refers to the way a boddhisattva, having arrived at the first ground, practices the six paramitas. Because the boddhisattva has realized the illusory nature of all phenomena, there is no attachment whatsoever to any practices of the six paramitas. But those who have not realized emptiness can only imitate the true version at best. If one does not understand the viewpoints of Madhyamaka, then not even this is practicable. When neither version is feasible, from what perspestive can one approach the idea of a mind free of clinging and concepts?
~Depicted from FROM BELIEVER TO BODDHISATTVAS
We need to differentiate the dharma and people who claim they are manifestation of buddhas and bodhisattvas. If the four noble truths expounded by the Buddha are problematic, then the dharma itself is problematic. However, having listened to the dharma for a long time, everyone knows these doctrines are valid. One should not start out blindly worshiping and following those who are famed and claim to have supernatural power, then after some time, having found out some situations which are not aligned with the dharma, one proceeds to have the wrong view towards dharma and slander and criticise the dharma. These are two extreme acts, which distort the direction of dharma study.
~Depicted from LUMINOUS WISDOM BOOK SERIES
