The most venerable Vimalaprabha has said that regardless of whether this period lasts one hour, two hours or one day, this state and the state of a buddha are no different. In other words, the Buddha's state and the state before the existence of samsara, as well as the state of waking up from fainting after death, can be seen as completely inseparable. This is because, through Dharma practice, a buddha has completely removed all afflictions and they no longer arise. Although ordinary people are able to experience this particular state for a moment, without practicing Dharma they are unable to stop the arising of afflictions altogether. This state only remains for a short while for ordinary people; subsequently, a new cycle of samsara will begin while a new bardo is created. The very first moment of the bardo arises from this state. Thus, this is one beginning of samsara, and this state is exactly the same as the process of the farthest beginning of samsara and the dawn of life.

~ Luminous Wisdom Book Series 3: The Buddhist Theory of the Origin of Species

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

 ~ Luminous Wisdom Book Series 1: On Cause and Effect 

Buddhism accepts the possibility of relative, temporary happiness existing in samsara, but not absolute happiness. Generally speaking, suffering accounts for the better part of samsara. Although this view may perhaps be accepted now, many people still consider that the poor must suffer more than the rich. However, the data point out that it is wrong to equate material prosperity with happiness. As long as we live the way that the Buddha prescribed for us, our life will be relatively happier and more meaningful.

Of course, there is no possibility for happiness if we cannot even sustain the basic needs of life. But once an average living standard can be maintained, we must learn to keep life simple, and to live contently with fewer desires. If not, happiness will forever be beyond our reach.

~ Luminous Wisdom Book Series 6

It is also possible for virtue to turn into mutable karma. Therefore important that we safeguard all our virtuous karma as best we can. There are two ways to do this. One is dedication. The other, a better way, is to understand fully the meaning of emptiness, that is, knowing that virtuous karma is intrinsically illusory, like a dream. If we can contemplate in this way, even if anger arises it cannot destroy the root of virtue. Because anger is a defilement, a mental affliction rooted in attachment, it is incompatible with the view that all phenomena are illusory. But the virtuous actions we performed are directly associated with attaining realization of that view. Since something mired in attachment is inferior to the virtuous root planted with wisdom, anger cannot destroy this root of virtue. If we have neither attained any realization nor dedicated merit, but are constantly filled with anger, virtuous karma will be destroyed very easily. For ordinary people, the best way to preserve accumulated good karma is through the dedication of merit.

 ~ Luminous Wisdom Book Series 1: On Cause and Effect

Whether in this life or in the entire cycle of rebirth, we have three major problems: The first is the mind of greediness. Because of greed for wealth, fame and material goods, we invariably get tangled up with these. This greed has become one of the most critical facets of the world of samsara. The second is the selfish mind. Selfishness is indeed a real, serious issue in that we pursue our own self-interest at the expense of others. The last is attachment, which is the most serious—persistently holding on to everything and worrying about our own gain and loss as far as whatever we are 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.

~ Luminous Wisdom Book Series 7

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

The doctrine of the twelve links of dependent arising is a key aspect of Buddhist thought. It mainly describes how the past, present and future lives of human beings and other sentient beings of the desire realm come about. In other words, it explains how we enter and leave this world.

~ Luminous Wisdom Book Series 1

Shakyamuni Buddha explained these concepts more than 2,500 years ago. People do not believe them, though, and even label Buddhism “negative”, “pessimistic”, and so on. In the 21st century, there are many people who do not have problems with food and clothing and even possess great wealth.

We must learn to let go of outrageous selfishness. Otherwise, we will encounter mental problems. If our whole life is driven by vanity, we will never have happiness. Ordinary people cannot immediately put aside all selfishness, but if we are interested in how to let go of selfishness, Mahayana Buddhism provides us with many methods. If we train ourselves in Mahayana Buddhist philosophy and its practical methods, we will gradually become those who are concerned for others and shares their happiness. This is what is called being a bodhisattva.

~ Luminous Wisdom Book Series 8

Why do we have to start with the smallest bit of hatred? Everything is accomplished sequentially—first the easy levels then the difficult ones. When we confront small amounts of hatred successfully, we gain confidence and are really satisfied. As the power we gather from our practices grows stronger, when we have to face more substantial degrees of hatred it will be easier to handle. On the other hand, if we tried to conquer a whole mass of hatred from the beginning, it would be easy to fail, and if we utterly failed the first time, we would then lose confidence and our interest in practicing would dwindle.

~ Luminous Wisdom Book Series 10: How to confront anger