Nowadays, some people suggest that one only needs to undertake the actual practice and not care about the theory behind it. But how should one practice without knowing why to practice first? People like Huineng, the Sixth Patriarch of Chinese Zen lineage, and Jetsun Milarepa did not go through the traditional academic training, only relied on a long period of ascetic practice and the supreme blessing of their masters, to attain ultimate realization. But, then again, they were of incomparable faculty. How likely is it that we have the same quality? Not very likely for most of us, I would think.

~Depicted from THE RIGHT VIEW - The Two Truths—the Key to Unlocking

Although Sakyamuni Buddha himself did not distinguish between superior or inferior disciples, we must recognize people have different capacities. That is why the Buddha offered different practices and different views to people of different capacities.

Relatively speaking, the generation stage is already a great practice, but it is still an indirect path. We know that one cannot enter directly into the enlightened realm of the buddha by way of the generation stage alone; instead, one must first practice visualization with thangkas which, however, are painted by people and hence not quite the ultimate way. Whereas Dzogchen, by skipping these diversions and keeping only the essential point, enables the practitioners to attain the enlightened pure state directly and much faster through the practice of tögal. This is a very important point to note. However, tantric practitioners who do not have the capacity to practice Dzogchen must take the indirect path before reaching the final goal.

~Depicted from GATEWAY TO VAJRAYANA PATH - Sutra and Tantra: Similarities and Differences--based on the view of Rongzom Pandita

The World Bank and World Health Organization expect depression to be the biggest public health problem worldwide in the not too distant future. In 2006 alone, the annual expenditure on anti-depressants in the United States was estimated at seventy-six billion US dollars. However, the effectiveness of these drugs has been less than ideal, since the drugs cause damage to that part of the brain that controls the subtle thought processes. Thus, the long term use of anti-depressants will affect our emotional state.

How can we solve this problem?

To treat mental problems we must work with the mind. Nothing could be more appropriate for the treatment of mental conditions than methods that work with the mind. Especially in our present business-oriented society, it is imperative that we look immediately for methods and answers within the Buddhist culture to address concrete problems in our life, and ameliorate the stress and anxiety we feel.

~Depicted from ARE YOU READY FOR HAPPINESS - The Significance of Buddhist Philosophy Today

However, in the context of wisdom and compassion, wisdom can simply be put as realization of emptiness, which encompasses many meanings: realization of no-self, of emptiness pertaining to Madhyamaka of the exoteric school, and realization of Great Emptiness and Clear Light. From the point of view of the esoteric Buddhism, which also includes the view of the Great Perfection, emptiness and clear light are one and the same.

~Depicted from THE RIGHT VIEW - Buddhism—the Definition

As we all prefer to think of ourselves as dharma practitioners, perhaps we should just check how we have done so far with our own practice. Mahayana Buddhism has named five paths and ten bhumis (grounds). Where do we stand now?

Among the five paths, the paths of joining and of accumulation are practices for ordinary people. Even so, the two paths can gather significant merit already. The path of accumulation has three levels: superior, average and inferior. Not to mention the average and the inferior levels, even those practicing at the superior level may descend to the animal realm. It is because at this stage they are still susceptible to breaking the bodhisattva vows and the root precepts of Vajrayana. And when they do, they will definitely reincarnate in the three lower realms as karma never fails. If meat eaters were to end up in the hungry ghost or animal realm, they would most certainly be carnivores.

~Depicted from THE RIGHT VIEW - Why Vegetarian?

Patrul Rinpoche once said: “If renunciation and bodhicitta are absent, a person cannot sow the seeds of liberation even after nine years of Dzogchen retreat.” We ought to reflect deeply on this statement: it is the most sublime Dzogchen that one spends not a few days or several months but nine years to practice; in terms of methodology, it is undertaken in retreat away from any contact with the world outside; despite this, one cannot sow the seeds of liberation because one does not have renunciation and bodhicitta. This should be enough of a warning. Without renunciation and bodhicitta, we may find ourselves in a position wherein the cause of liberation cannot be established even after nine years of Dzogchen practice! Thus, renunciation and bodhicitta are extremely important to any practitioner.

~Depicted from GATEWAY TO VAJRAYANA PATH- Entering the Vajrayana Path

On further analysis, death is really not just a simple process. The process of dying whereby a person’s sense organs and consciousness gradually cease to function is both complex and specific.

When the coma-like period is over, that is, after real death has set in, one enters into the intermediate state. At this point, the deceased wakes up from the coma. Beings in the intermediate state can see their own dead body and the family members gathering around; they even have a little bit of supernatural power to know what these people are thinking, but most don’t know they themselves are already dead. Just like a dreamer, not knowing he or she is dreaming, who takes everything in the dream for real, an intermediate being upon seeing family and friends cry will go to them and console them by saying, “Don’t cry. Everything is fine with me. It’s all right.” But family and friends seem not to see or hear the deceased. Now the intermediate being starts to wonder, “Why can’t they hear me?” Slowly, it dawns on this being that he or she is already dead.

~Depicted from THE HANDBOOK FOR LIFE'S JOURNEY - On Death And Rebirth-Understanding Death

In the other case, the practice does not go well and is actually filled with a lot of negative emotions – greed, anger, delusion …. , even more so than when we are not meditating. It is easy at this time to be despondent and think if we meditate like this, there is no hope for liberation. We must then encourage ourselves: “Even if I failed at this sitting, there will be another. Although I encountered a lot of discursive thoughts as well as afflictions in this sitting, it is very normal since I am just a beginner; these distractions are to be expected. However, by persevering and making effort one step at a time, I will succeed for sure; there is no reason to lose hope.”Then vow to succeed in the next sitting. When practicing, do not fall into the two extremes – of being arrogant and feeling disappointed too early.

~Depicted from THE FOUR SEALS OF DHARMA - The Final Review

Therefore, we must carefully examine and ask ourselves, “What is the purpose of my years of participation in animal liberation? Did I do it mainly for my own benefit?” If the intention is to attain Buddhahood for the sake of all sentient beings, then our action is undoubtedly a supramundane practice. If we liberate animals in the hope of attaining our own longevity, or a healthy human rebirth with long life, or a rebirth in Amitabha’s Pure Land for ourselves, the actual intended beneficiary is really just us while it may appear that animals are being helped by our action.

~Depicted from THE RIGHT VIEW - The Three Differences