All practices of the peerless Vajrayana put great importance on cultivating renunciation and bodhicitta. For instance, when engaging in development stage practice, without the view of emptiness and compassion, even if one can visualise the deity clearly, it’s meaningless. Similarly, according to sutras, without renunciation and bodhicitta, even if one has recited deity’s mantra over 100 million times, it’s not a big deal. Thus the prerequisite of any practice is to engender renunciation and bodhicitta.

~Depicted from LUMINOUS WISDOM BOOK SERIES

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 instead to bring their practice to fruition. 

~Depicted from FROM BELIEVER TO BODDHISATTVAS

Some people may wonder why, as mentioned above, a motivation to pursue health an long life is considered unwholesome, but here it turns up in the section of wholesome motivation. The previous one is unwholesome in the sense that it only aims to take care of things for this life; whatever of the next life is not its concern. The inferior disciples, on the other hand, do not seek enlightenment nor rewards for this life. Their goal is to obtain temporal blessings for the next life, which makes it a wholesome motivation. 

~Depicted from FROM BELIEVER TO BODDHISATTVAS

When first joining Larung Gar, due to immaturity, we tended to be prideful when making progress in our study, H.H. Jigme Phuntsok Rinpoche would regularly dismantle our ego by various means. Therefore, we dared not be conceited regardless how much progress we made. Our teachers were ruthless to a student with potential, seemingly scolding us daily. Because they were confident that the disciples would not get irritated and take off, thus he subdued us without holding back.

~Depicted from LUMINOUS WISDOM BOOK SERIES

When H.H Jigme Phuntsok Rinpoche gave the teaching of the Great Perfection, he requested that all participants must complete the five preliminary practices beforehand or no attendance be allowed. That certainly gave pressure to many who subsequently scrambled to complete in time. Of course, if completion means only meeting the requirement of finishing 100000 mantra recitations without generating the corresponding aspiration or actions, it will do nothing for the inner self but a show of formality. Hence, it is most important to take a systematic approach to dharma practice and be mindful at all times of pure motivations. 

~Depicted from FROM BELIEVER TO BODDHISATTVAS

So far we have discussed the imitative and the true version of practicing with a mind free of attachment and concepts. The true version refers to the way a boddhisattva, having arrived at the first ground, practices the six paramitas. Because the boddhisattva has realized the illusory nature of all phenomena, there is no attachment whatsoever to any practices of the six paramitas. But those who have not realized emptiness can only imitate the true version at best. If one does not understand the viewpoints of Madhyamaka, then not even this is practicable. When neither version is feasible, from what perspestive can one approach the idea of a mind free of clinging and concepts? 

~Depicted from FROM BELIEVER TO BODDHISATTVAS

Let us ask ourselves: ' Which level do i belong? Did i or can i improve over last year?" If the answer is no, then we do not belong to any one of the three levels of practitioners. Since there is no fourth level, it just goes to show that we are practitioners in name only. And even that could be an overstatement. 

~Depicted from FROM BELIEVER TO BODDHISATTVAS

Some may questions, " These people are actually doing good things to others and keeping up with their practice, not killing or stealing. Why use the word "unwholesome" to describe their intention ?" That is because even if one succeeds in reaping the benefits of this life through practice, so what? It is altogether likely that after regaining health, for instance, one may do something resulting in more negative karma, leading to more suffering in the future. Even though the motivation itself is not evil, it remains a potential cause of affliction. It not only will not help end suffering but more may ensue because of it. Hence, the descriptive word "unwholesome" is assigned to this type of motivation.

~Depicted from FROM BELIEVER TO BODDHISATTVAS

How to validate the existence of causality ? The Buddha once said that it is not so easy for an ordinary person to prove the existence of cause and effect, but not impossible. Buddhism holds the doctrine of dependent arising of all phenomena or compounded phenomena. What is dependent arising? It means that cause begets effect. All phenomena are the manifestations of dependent arising, the results of conditioned genesis. Suppose a person killed an animal. It caused great harm to that animal. How can there be no consequence for the person who had committed such grave karma? Like casually throwing a seed into the moist and warm soil., it will germinate on its own with no tending required. By the same token, in the phenomenal world, every cause must bear its own fruit with no exception. 

~Depicted from From Believers to Bodhisattvas