A practitioner should stay detached when circumstances so require, and remain attached if attachment is called for. When cultivating bodhicitta, attachment is essential. Sakyamuni Buddha said that at that point our self-attachment should be bigger than Mount Meru — I want to attain Buddhahood, I want to free all sentient beings from suffering, I want to undertake actions that are beneficial to others, etc. This kind of self-attachment is indispensable at the beginning; with practice, one gradually dispels the wrong kind of self- attachment, creates the conditions for realizing emptiness and compassion, and ultimately eradicates all forms of attachment. Thus, the delineation between attachment and non-attachment must be very clear.

~Depicted from THE FOUR SEALS OF DHARMA - The Practice of No-Self

Many Buddhists like to do nothing but attend all sorts of ritual activities like empowerment, fire offering and what not. Buddhism would in time be no more than a formality if this persisted. Buddhists should focus on learning and practicing Buddhadharma. Doing otherwise would not be learning Buddhism in its true sense. In the end, Buddhism will become totally commercialized, worldly-oriented and ritualistic while its essence of wisdom and compassion will gradually be diluted until it disappears altogether. The Buddha also said that these types of development which cause the deterioration of Buddhism will appear in the Age of Dharma Decline.

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

First of all, we should know that to encounter the teaching on emptiness is not something to be taken for granted. Hearing it plants the seed for realization of emptiness that is not only indestructible but will also come to fruition in the near future. It is stated in the Four Hundred Verse Treatise by Aryadeva: Most sentient beings do not have the chance to hear the profound teaching on emptiness due to insufficient merit. Even if they do, most are unable to generate faith in or have reasonable doubt about the empty nature of phenomena, having little merit and inferior capacity or being negatively influenced by the surrounding environment and their social background. Anyone who can muster even the slightest doubt about the plausibility of all phenomena being empty of self-nature will hence have the means to cease samsara in the end.

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

We cannot just simply reason with ourselves that all is illusory; there are no karma, no Buddha and no sentient beings, so we don’t need to learn the Dharma either. Although the truth may be thus, our realization has not reached a level to warrant such reaction; just like everyone knows that dreams are unreal and no one likes having nightmares, but there is nothing one can do when the nightmare does come. Therefore, before attaining ultimate realization, we still must respect infallible karma and avoid suffering, notwithstanding their being illusory in reality. One cannot hope to resolve everything by simply telling oneself to let go, to not have attachment. The boat can only be abandoned after crossing the river. In order to cross to the other side of the river of samsara, one cannot give up the ship of practice just yet.

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

From a short-term perspective, the significance of releasing tens of thousands of lives from the suffering of death is already self-evident. There is absolutely no comparison between giving a new life and giving money or other objects to a being facing death. Put in another way, if we are about to be killed, would we like someone to rescue us or give us a lot of money? The answer should be obvious. Realistically, what is the use of money for a dead person? In most cases, the relatives and the friends of the deceased do not really know how to use the money left behind to assist the deceased, e.g., to perform phowa. At the juncture of life and death, money loses its purpose. Saving lives is naturally the most important.

~ Depicted from THE RIGHT VIEW -Liberating Living Beings

From death to rebirth, there are at least more than a few chances for a person to obtain liberation, attain Buddhahood or be reborn in Sukhāvatī (pure land of Amitabha) if one has grasped the pith instructions on death. Short of attaining Buddhahood or being reborn in Amitabha’s pure land, by applying the pith instructions on death, one can also freely choose to be reborn in the human realm, having a life endowed with freedom and leisure to practice the Dharma and ultimately gain liberation. Having grasped the pith instructions, one is no longer just at the mercy of past karmic force when taking rebirth. Absent this knowledge, one will miss all the opportunities to be free from the control of karmic force time and time again. It is therefore crucial to learn the pith instructions on death.

~ Depicted from THE HANDBOOK FOR LIFE'S JOURNEY - On Death And Rebirth-How to Face Death

In the modern world, people also have similar questions. There are some who have never stolen things, killed or hurt anyone; rather, they have kept their vows and practiced virtue. Yet, they often seem to be less fortunate than others in many aspects. Such cases tend to make people wonder, “If karma was true, why should good people run into bad luck?” Lay practitioners who do not have in-depth knowledge of karma or fully understand the viewpoints of Abhidharma-kosha-shastra may ask the same question. Some would even say, “I have attended many pujas and read so many scriptures. I should not have to suffer this or that illness or misfortune.” This is a wrong view. The fact is that all the virtuous actions committed have been stored in our alaya consciousness. It is due to the relevant conditions not yet matured that karma derived from those actions has not come to fruition. This is like a farmer who sowed all his grains in the springtime and must wait five to six months for the harvest. In the meantime, he is just a poor fellow with nothing left to eat at home. Some people may question, “You have toiled hard every day, tilling the land. Why don’t you have any food to eat?” Question like this is pointless. Everyone knows that there is a waiting period between sowing and harvesting.

~Depicted from THE RIGHT VIEW - On Cause and Effect

The nature of desire is that it can never be contained. This year’s luxury goods become next year’s necessity which we must possess in order to keep up with the times. In two to three years, the same luxury brands are taken off the shelf. Desire is like a treadmill; our footsteps can never keep pace with the speed of the treadmill. If we continue to feel happy as our desire grows, this may still be understandable since the depletion of resources on earth is a problem that future generations have to deal with, not us. However, the question is whether we can truly be happy if our desire grows with no end in sight. We cannot! As happiness is founded on satisfaction, when we incessantly covet all things, even if we are satisfied, it is only a very temporary feeling.

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

A practitioner should stay detached when circumstances so require, and remain attached if attachment is called for. When cultivating bodhicitta, attachment is essential. Sakyamuni Buddha said that at that point our self-attachment should be bigger than Mount Meru — I want to attain Buddhahood, I want to free all sentient beings from suffering, I want to undertake actions that are beneficial to others, etc. This kind of self-attachment is indispensable at the beginning; with practice, one gradually dispels the wrong kind of self- attachment, creates the conditions for realizing emptiness and compassion, and ultimately eradicates all forms of attachment. Thus, the delineation between attachment and non-attachment must be very clear.

~Depicted from THE FOUR SEALS OF DHARMA - The Practice of No-Self