Renunciation is the foundation of bodhicitta. Having aroused bodhicitta, one is qualified to receive the bodhisattva vows which one can bestow on oneself. Afterwards, one can begin the practice on emptiness. Knowing that the union of wisdom and compassion is the combination of emptiness and bodhicitta essentially means that one has understood perfectly the quintessence of all the exoteric and esoteric teachings of Mahayana Buddhism.

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.

~ Depicted from THE RIGHT VIEW : Buddhism -- The Defination

Normally, when we are free from any physical suffering and encounter no difficulty in our daily life, we think the world is so good that we do not feel necessary to be mentally or physically prepared for impermanence -- just relax and idle the time away. Should some misfortune befall us, we would likely be caught off guard and much distracted as to what to do. By then it may be too late to even turn to the Buddha as a last resort.

On the other hand, many people feel insecure without money or the care of their children in old age, so they busy themselves all the time with the task of making money. As a result, their older years might have been well provided for, but not at all for their future lives. Eventually, everyone has to go through death and rebirth. It is startling to see that people in the secular world make no preparation for either.

Still, some others practice but only for the hope of gaining health, wealth, and other benefit through the blessings of the Buddhas and bodhisattvas. Of course, absent any adverse conditions, praying to the Buddhas and bodhisattvas can help us reach our goals. Nevertheless, the short-term goal of obtaining worldly fortunes should never be the choice of a dharma practitioner.

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

Practitioners also encounter suffering and happiness. How to transform happiness and, in particular, suffering into favorable conditions in our practice is extremely important. Without the right method, suffering and happiness become obstacles to the path. This not only impedes our practice, it also affects the normal course of our life.

Buddha-dharma is not a philosophy to be appreciated from afar. Its wisdom is directly accessible and relevant to our problems in life. Unfortunately, most followers do not progress beyond an intellectual understanding of the Dharma, even those who have studied the five major treatises – Middle Way, logic, prajnaparamita, and other profound and significant texts. When confronted with life’s unexpected difficulties, they are lost and unable to put the teachings into practice. This is like a soldier who is armed with very sophisticated weapons; when confronted by the enemy, he is caught by surprise and does not know which weapon to use. How regrettable!

~ Depicted from ARE YOU READY FOR HAPPINESS : How to Face Suffering and Happiness-How to Face Suffering

In the seventeenth century, Europe fostered the modern civilization; in the eighteenth century, Great Britain started the Industrial Revolution. After the transition from an agricultural society to an industrial society, new technological processes contributed to building substantial prosperity and wealth for mankind. Indeed, in this modern age, people are enjoying greater material well-being than ever before. However, we are also facing many problems at the same time: Firstly, our trust in people has diminished. Although the cultural standard is on the rise and knowledge base is ever-growing, our moral standards have eroded. We no longer seem to know how to be a righteous person.

In the last century, from the 60’s to the 90’s, there was a decline of 28% in the index on trust among people in the United States and Great Britain. How does such a steep decline come about in so short a time? The main reason is a lot of people are no longer sincere. When people lack sincerity, they no longer trust each other. More importantly, despite uninterrupted progress in our society, the index on happiness continues to decline, while divorce, suicide, and crime rates keep rising. Depression is even more of a problem.

~ Depicted from ARE YOU READY FOR HAPPINESS : Spiritual Equipment for Modern Times

Unlike greed and anger which are quite noticeable, ignorance is a latent defilement. When we are angry or being greedy, it is obvious to not only ourselves but also others because our behavior is different, whereas ignorance is hidden deep down and not easily detected. None of the wise and knowledgeable people in the world including scientists, philosophers and psychologists has yet to discover ultimate ignorance. Although various fields of study have helped us clear some delusions and revealed to us many truths about life and the world, ignorance, a defilement entrenched at the deepest level, has never been explored by either science, philosophy or religions. Moreover, as the methods provided by these disciplines are not counteractive to ignorance, they are unable to refute and end ignorance.

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

hether we choose to practice or not, it is essential to all of us regardless of our background.

Our focus hereon is the practice, not burning incense, prostrating to the buddhas, or reciting the sutras. If we read Diamond Sutra in the morning and KŞitigarbhasūtra in the evening, this constitutes recitation, not practice. Although reciting the sutras can contribute to the accumulation of merit and help the practice, it is not true practice.

What constitutes a true practice? It is contemplation on precious human birth, the impermanence of life, and the other preliminaries. This discussion on the practice of the Four Dharma Seals is based on the teaching of Mipham Rinpoche, but overall, it is training in renunciation and bodhicitta, and gaining realization of emptiness of self through practices in Madhyamaka and Dzogchen.

People usually believe an “enemy” is someone outside, a certain animal, a particular organization, etc. Buddhism asserts our real enemy is not outside; the most fearsome enemy is inside – it is our self-attachment.

The ancients say: “Fortune and misfortune do not come through the door; only we ourselves invite them.” The happiness and suffering we experience are entirely of our own choosing. If not for one’s innate attributes, nothing can harm us – not the raging fire in hell, the hunger and thirst in the hungry ghost realm, or the evil spirits and wild beasts in this world. Our foremost enemy is self-attachment. It is this attachment that gives rise to greed, anger, delusion, and arrogance.

Ordinarily, people think victory is the success in a conflict or struggle involving the defeat of an opponent. However, this cannot be true victory since the victor is actually the victim and the loser.

The conventional view is that if I defeat or kill an enemy, I have won. But I do not know with this action I have actually created the cause for taking rebirth in hell, so am I not bringing injury upon myself? If today’s triumph leads to suffering in hell, am I not the victim and the loser?

Sakyamuni Buddha always instructed his disciples not to seek victory by challenging others, but to find everlasting victory by contesting oneself – specifically, one’s self- attachment. As a true Buddhist practitioner, we must do battle with our afflictions and with our self-attachment.

In sum, we have to first establish what self-attachment is, then know that it is self-attachment which is our real enemy.

~ Depicted from THE FOUR SEALS OF DHARMA : All Phenomena Lack Self-Existence

The Twelve Nidanas have twofold cause and effect, but they are divided into three phases rather than just past and future life.

Regarding the twofold cause and effect, the first is termed that which “causes” and “to be caused.” Here, “cause” refers to inducing the five aggregates of the future life. In other words, without the preceding cause and condition, the subsequent cause and condition or the next link will not come about. The latter, the one “to be caused,” is the cause and condition brought by the one that “causes.”

The second is termed that which “generates” and “to be generated.” It means that if there was nothing to generate, the five aggregates of the future life would never be formed or generated. The cause is the one “generates” and the effect is the one “to be generated”.

~ Depicted from THE RIGHT VIEW : The Twelve Nidanas—the sequence of cyclic existence

What is the real meaning of life? The answer can only be found in Buddhism. Other worldly disciplines such as philosophy have so far failed to answer this question fully. The general view is that nothing remains after death, so the meaning of life is to enjoy life to the fullest while it lasts even at the cost of squandering the precious lifetime, depleting massive amount of resources and destroying the natural environment. Still, happiness is beyond reach. It shows that to pursue happiness this way only leads to disappointment.

For most people, it is quite necessary to understand these points. Whether to continue chasing material prosperity or choose a more meaningful way of living is crucial to where this life will lead us. As a matter of fact, it is an extremely rare opportunity that we were born human, have encountered the teachings of the Buddha and had some time to practice. No other things in the world are as extraordinary as such opportunity. In our countless past lives, we must once have enjoyed great wealth and high esteem that made others envious and might even have owned the most precious wish-fulfilling jewel (Cintamani). The same will happen in the innumerable future lives as well. But all those did not make us any better off today.

~ Depicted from THE RIGHT VIEW : A Buddhist’s Mode of Life