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 specifics on how to meditate on impermanence according to Mipham Rinpoche’s teaching can be found in the discourse on the Four Dharma Seals in the book series Wisdom Light. There is also a clear explanation in the Theravada teachings on how to meditate on the impurity of the body. At the beginning, you may be unwilling and tend to resist these practices. But you must convince yourself to undertake these practices in order to take control of your own mind.

~ Depicted from Luminous Wisdom Book Series : On The Three Poisons-How to Handle Desire

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

Meditative absorption or concentration can be practiced with or without religious belief, just as yoga may or may not be associated with any religion. Yoga is simply a practice that leads to good health. Likewise, meditation can, by regulating our mentality, bring happiness and cure depression.

The Buddha gave us many methods for cultivating the mind. Whether we believe in the Buddha or not, the mind practices are important to all of us. They can also be practiced by anyone.

~ Depicted from Luminous Wisdom Book Series : 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

Essential Points of the Body — Meditation Posture

The seven essential points are:

1. The legs in a cross-legged position.

2. The hands in the gesture of meditation (dhyana mudra) palms facing up, the right hand placed on top of the left, thumbs touching each other — rest hands four fingers below the navel.

3. The upper arms away from the body.

4. The body straight, the posture proper — without leaning left, right, front, or back.

5. The head bent slightly forward.

6. The eyes slightly closed with the gaze directed toward the tip of the nose.

7. The tip of the tongue touching the palate — breathe normally, neither too quickly nor slowly. This allows every part of the body to relax; it also calms the mind very quickly.

Some people think that the Buddhist scriptures are wrong in its description of the world, as what’s given in Abhidharmakosa runs against the observations made by modern cosmology. Actually, Abhidharmakosa is not a teaching orally transmitted by the Buddha himself but was composed by many arhats. One cannot find the description of the world in Abhidharmakosa in any of the sutras that were personally taught by the Buddha. Why is there such a big difference between the worldview described in the exoteric Buddhist texts and that of Kalachakra which was taught by the Buddha in later days? The reason, explained many times before in the book series of Luminous Wisdom, is in the differences in cultural background, lifestyle and way of thinking that existed 2500 years ago and now. Given the circumstances at the time, the Buddha had to accommodate the common view then in order to bring certain people onto the path.

~ Depicted from Luminous Wisdom Book Series : The suffering of the paper tiger