It is stated in the sutras that practitioners have three levels of classification. Top-level practitioners are able to make progress everyday. Those in the middle fare a little worse but are still capable of some breakthrough each month. Even the ones in the low level can better themselves at least by the year.
It happens quite often that people make speedy progress at the initial stage of their practice, but the progress tapers off after some time. Worse, some may even stop practicing altogether. This is mainly due to a lack of systematic approach to Buddhist practice. What should be done about it?
First, we must understand what the foundational practices are and duly recognize the importance they command on our spiritual journey. If we try to practice the advanced teachings like the Great Perfection or Mahamudra without first completing the preliminary practices, no results will be achieved owing to inadequately prepared faculty. Thus, the foundational practices should be made the top priority for all who intend to bring their practice to fruition.
~ Depicted from THE RIGHT VIEW - The Three Supreme Methods—the ultimate methods of cultivating virtue and training the mind
Though the Three Supreme Methods is the most foundational practice of Buddhism for the beginners, many probably have not even heard of it. It is by no means complicated to explain, but quite a difficult matter to execute properly even for those veteran Buddhists. Nevertheless, once we understand the philosophy and the aim of Buddhist teachings, we should try our best to apply what we have learned in order to make progress and be benefited from them.
~ Depicted from THE RIGHT VIEW - The Three Supreme Methods—the ultimate methods of cultivating virtue and training the mind
If in this life we only have contrived, not genuine, bodhicitta, then just as the Venerable Atisha said, “Those who have aroused contrived bodhicitta in this life will become great bodhisattvas in the next life and be able to deliver as many sentient beings from samsara as there are in Jambudvipa2”. Why is that? That is due to the fact that simply arousing bodhicitta is already a supreme Dharma practice. Based on infallible karma, it is only logical for those people to attain equally supreme result in their next life.
~ Depicted from Luminous Wisdom Book Series 10
Ignorance can also be regarded as fatuousness or imbecility. Due to not knowing about the truth of the world and ourselves, many issues cannot be resolved and this leads to the emergence of various afflictions. If the truth, the actual facts, or the true essence were understood, afflictions would not arise. So, all afflictions derive from ignorance.
~ Depicted from Luminous Wisdom Book Series 10
Finally, the point to remember is that altruistic motivation will naturally arise over time when practice is conducted properly and consistently. That is to say, our practice should follow the course of first establishing the right view, then learning to gradually forsake attachment and selfishness, and lastly endeavoring to arouse genuine Bodhicitta. Taking these three steps is the minimum required of a true Mahayana Buddhist.
~ Depicted from Luminous Wisdom Book Series 1
According to a report from the Chinese Center for Disease Control and Prevention, there are currently more than 100 million people in China with mental illness, 287,000 suicides and two million attempted suicides annually, plus anxiety disorders, manic depression and various other types of mental disorder. We can attribute this alarming situation to the high pressure from work and everyday life, but the fundamental cause, in Buddha’s words, is the three poisons—desire, aversion and delusion.
~ Depicted from "THE HANDBOOK FOR LIFE"S JOURNEY : On The Three Poisons - How to Handle Desire"
Although our living conditions today are much better than in the past, mentally we tend to feel empty, restless, anxious and inadequate, now more than ever. Distress from being destitute can end a life while mental suffering can be equally deadly.
~ Depicted from "THE HANDBOOK FOR LIFE"S JOURNEY : On The Three Poisons - How to Handle Desire"
How to let go? There is a difference between “letting go” and “giving up.” Being pessimistic, cynical, prejudiced and life cant’ go on, so one was forced to temporarily give up. If one day the temptation appears, one will resume his character. In Buddhism, this is giving up, not letting go. For instance, if one day, I have a better watch, the greed for the old watch disappears. This is not letting go; it is just transferring the attachment to the new watch. Letting go in Buddhism means to have no greed for anything. It is impossible to give up all worldly things. Worldly people need to survive and feed families and they should not throw away jobs and families, or give up earning money once they start to study Buddhism.
~ Depicted from Luminous Wisdom Book Series 9
