If we are neither Mahayana nor Hinayana practitioners, then strictly speaking, we are not Buddhist practitioners at all. What are we after all? At best, we are believers of Buddhism or of Shakyamuni Buddha, who may intermittently chant some mantras and do some good deeds here and there. Really, just be a little better than non-believers. Though we may have had many teachings and empowerments, met more than a few respectable teachers and practitioners, we still cannot get any closer to even the edge of liberation. Worse, it must have been horrifying to discover that we possibly may not even be Buddhist practitioners when going through the aforementioned self-examination.

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

Mahayana practitioners, on the other hand, must have undaunted bodhicitta and be willing to serve the needs of others unselfishly and unconditionally. Can we do that? If not, we would not be deemed Mahayana practitioners either.

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

2. The second method is also the most important. In the midst of highly painful time, calm down and ask yourself, “I feel such unbearable pain, but what is pain anyway?” Of course we will all say, “It’s my heart, my mind, in pain.” What is mind then? At this point, we will discover that mind and pain are inseparable, that mind has become pain. If we look further at the nature of mind itself, we may suddenly realize that it’s like looking at empty space. At that moment, all of mind’s suffering instantly disappears; the so-called mind and suffering do not exist at all.

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

It is really this simple. You will die, and I will die too. We all know this indisputable truth, yet we seem to keep forgetting it. It is thus advisable for each of us to deeply contemplate this teaching, for nothing will come out of our practice otherwise.

 ~ Depicted from Luminous Wisdom Book Series 1

About those past misdeeds that we have performed but cannot recall, we can contemplate like this: “All the misdeeds that I have committed since beginningless time, whether intentionally or unintentionally, are all wrong. As if they are the poison I have taken, I feel the greatest fear and regret for my action, and vow never to commit them ever again.” This way, all negative karma can be changed into mutable karma. The significance of such resolution cannot be overstated. Otherwise, any karmic effect will be possible if this is not done.

~ Depicted from Luminous Wisdom Book Series 1

All branches of Buddhism fall under Mahayana and Hinayana. There is no third vehicle (yana). To be a Hinayana practitioner, the first requisite is having unshakable renunciation—complete distaste for worldly fulfillments and whole-hearted pursuit of liberation from samsara. Do we have such resolution? If not, we would not qualify as Hinayana practitioners.

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

Now, the one who is heartbroken may thank, not hate, the ex-lover because the separation affords one the opportunity to learn more about oneself or to take up spiritual practice that probably would not happen otherwise. There is one other good thing about suffering, and that is, it makes one more sympathetic and understanding of others’ suffering and more willing to share one’s own lesson to help others out of their difficulties as well.

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

It is not necessary to forgo family, life, or work to practice meditation. While enjoying material wealth and family life in this world, we can make time for practice on a regular basis. If we can stay calm and relaxed in the midst of life ’s activities, we will be able to experience happiness that comes from the deep recesses of our mind.

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

Whether in this life or in the entire cycle of rebirth, we have three major problems: Firstly, the mind of greediness. Because of greed for wealth, fame and material goods, one invariably gets tied up with these. This greed has become one of the most crucial facets of the world of samsara.  Secondly, the selfish mind. Selfishness is indeed a real, serious issue in that one pursues one’s own self-interest at the expense of others. Lastly, attachment, which is the most serious— persistently holding onto everything and worrying about personal gain and loss concerning whatever one is attached to.


Owing to these three harmful states, we have been caught in the world of samsara and unable to attain liberation. The door to overcoming these problems is to practice the genuine Dharma.

~ Depicted from Luminous Wisdom Book Series 7