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 

Generally speaking, it is very difficult to directly prove the existence of causality because our eyes cannot look beyond this life for causes from the past lives and effects in the future lives. Nonetheless, through indirect means, as shown by the example above, it is possible to prove the link between cause and effect. Not only is samsara conditioned by causality, but also nirvana and liberation. Therefore, if it is liberation that we seek, we must plant the seed of liberation, which will then yield the fruit. Such is the view of Buddhism.

~ Depicted from Luminous Wisdom Book Series 1

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

For us ordinary people, it would be very difficult to consider matters like renunciation, bodhicitta and liberation if we must struggle constantly to eke out a living. A harsh living condition may be helpful for some to generate renunciation, but renunciation developed under this circumstances is not real, as genuine renunciation must include aspiration to seek liberation. Poverty alone may not be enough reason for people to forsake samsara. Only those who have grasped the essence of the Dharma may possibly generate true renunciation. Therefore, Buddhists in general need not and should not deliberately live too poorly.

~ Depicted from Luminous Wisdom Book Series  6

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

Depending on each person’s own condition and capacity, all of us should at least try to be vegetarian from now on.  Our motivation though should be different from that of the non-Buddhists whose primary concerns are mostly health related rather than considerations for the future lives or compassion for other sentient beings. We will not only stop eating meat but should also vow not to eat meat ever again. Absent the vow, simply stop eating meat would not be deemed a virtuous deed on its own. The vow should go like this, “By the merit of quitting meat now, may I never eat meat again in all future lives.

~ Depicted from Luminous Wisdom Book Series 1