Practice of the ultimate truth

This practice uses the notion of emptiness to overcome defilement.

1. The first method -- Visualize in front of you the person that you are attached to and contemplate: ‘What do I like about this person? Although my eyes see this person, he or she does not actually exist. Just like a car which is assembled with all its parts, absent the parts, there is no real car. The so-called car is only one’s illusion. Likewise, humans are composed of skin, muscles and bones. When every component is broken down, including even every cell and neuron, what I see will be the same as that in the charnel ground. If these broken down parts can represent a person, so can those in the charnel ground. Obviously, the body itself is not the person I like. Then, do I like that person’s mind? No, I never know what that person is thinking, so what’s there to like. Apparently, what I like, or what I’m attached to, is only an illusion.’

~ Depicted from "THE HANDBOOK FOR LIFE"S JOURNEY : On The Three Poisons - How to Handle Desire"

What is unfortunate, however, is that everyone seems to be placing emphasis on training the body, not the mind. This preoccupation is leading to an imminent crisis around the world — not a financial crisis, but a crisis of the mind. Depression, accompanied by symptoms of anxiety and loneliness, has already become the third biggest killer of mankind, following cancer and AIDS, respectively. There are two ways to treat depression: one is by way of meditation, which not only treats both symptom and illness, but also brings unexpected benefits; the other is by way of medication, which in theory relies on the physiological effects of drugs to control anxiety. Although patients may appear to be free of depression, the drugs have side effects which impair their cognitive ability and thus cannot be used over a long period of time.

~ Depicted from THE PAPER TIGER - The Tibetan Buddhist View on Happiness

Some of you here started your Buddhist practice earlier, some just a couple of years ago. No matter how long it has been, we should all look back to see what motivated us to perform virtuous actions. If our motivation is that of the inferior disciples, albeit some good karma may ensue, it will not lead to enlightenment. If we come to realize this might be a problem, something can still be done to transform our good karma into means for attaining enlightenment. The most effective way is to generate bodhicitta. Why? From the perspective of all things being incessantly arising and ceasing every instance, it is true that what we did before no longer exists, but the continuum of awareness of the karmic seeds has already been planted in our alaya consciousness. Once we have generated renunciation and bodhicitta, the continuum in the alaya consciousness will be transformed immediately. Virtuous karma of the past may thus become the cause of enlightenment. If we do not improve the inferior motivation, it will forever remain just mundane phenomenon and never become the cause of liberation. What a pity that must be!

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

Although it is not advisable to cultivate virtue with the kind of motivation mentioned above, it does not mean Buddhist practice cannot bring forth worldly benefits. Nor does it mean the Dharma should never be applied as worldly practice does. Let us use taking refuge in the Three Jewels as an example. No matter what the motivation is, taking refuge prevents obstacles caused by both human and non-human beings, purifies a great deal of negative karma and brings health and longevity. These are the benefits inherent in taking refuge. Also, when we run into difficulty or experience pain, the normal thing to do is to pray to our guru and the Three Jewels, as all Buddhists should. It is not as if we oppose completely doing good for the sake of health or holding pujas for longevity and wealth. However, to direct every practice simply to gain worldly benefits is wrong. Liberation from samsara alone should be the ultimate goal for us taking up any practice.

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

To meditate regularly on the impurity of the body and impermanence can be very helpful. At the least these practices are effective in preventing desperate measures being taken in times of distress, as even Buddhists who are not trained in meditation practice may likely hurt themselves when in despair; burning incense and making offering to the deities alone won’t help very much in this kind of situation. In fact, there are some who know the importance of doing meditation practice but just cannot muster sufficient resolve to go ahead. It is a sign that their overall effort in Dharma practice is still somewhat lacking.

~ Depicted from "THE HANDBOOK FOR LIFE"S JOURNEY : On The Three Poisons - How to Handle Desire"

Undoubtedly, the result of the practice will be different for people with religious belief and those without. However, this is not a problem. We can achieve our goals with these mind practices — whether we want to attain Buddhahood and benefit all sentient beings, realize self-liberation, or simply alleviate stress, improve the quality of our life, and live a happier and more meaningful life.

~ Depicted from THE PAPER TIGER - The Tibetan Buddhist View on Happiness

People generally think that it is very difficult for laypeople to drop all worldly concerns in order to focus fully on spiritual practice. Consequently, for them to attain liberation is equally difficult. Yet, even in today’s world, there are still possibilities for people to succeed in their practice, to gain the ultimate wisdom and to be free from all suffering. The key lies in being able to cultivate a truly altruistic motivation and hold to the right view.

~ Depicted from Luminous Wisdom Book Series 4

One may question, “Many accomplished masters have attained extraordinary realization. Why would they still encounter obstacles or become ill?”

There are two possibilities. One of them can be explained by way of the Twelve Nidanas. Accomplished practitioners may have eradicated all defilements in this life, but they were once ordinary beings in the past. Even Shakyamuni Buddha was an ordinary being before attaining Buddhahood, not to mention the lesser known practitioners. As an ordinary being, one cannot but commit karma and karma is infallible. Consequently, even accomplished masters must still go through suffering in this life due to some distant causes not yet resolved. Nonetheless, this will be the last time they would ever experience suffering again in their cyclic existence since primordial time.

~ Depicted from Luminous Wisdom Book Series 1

The specifics on how to meditate on impermanence according to Miphom 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 "THE HANDBOOK FOR LIFE"S JOURNEY : On The Three Poisons - How to Handle Desire"