Establishing Future Lives Through Reasoning
If greed and self-grasping have not been eradicated, and one has not attained the fruition of an Arhatship, the habitual tendencies of clinging to “I” and “mine” will persist, linking to the final mind at death. This connection inevitably ensures a future existence, for when causes and conditions are complete, the result must arise.
Suffering helps us give rise to renunciation
As for us, our sense of suffering is severely insufficient and extremely limited. In fact, our minds are filled with attachments of this kind. Because of this, we can not give rise to genuine renunciation; our renunciation is largely pretense.
The Three Fundamental Questions on Which Buddhism Is Established (Part One)
Only Buddhism teaches that every person is a Buddha, and that in the end you can realize the same omniscience as the Buddha. This is also theoretically self-consistent. That is precisely why one must study Buddhist theory.
The Three Fundamental Questions on Which Buddhism Is Established (Part Two)
To realize Madhyamaka through detailed analysis and direct experiential observation—that is what is called practice. At this point, your mind knows very clearly that, in practice, everything has “collapsed.” You can let the entire world collapse; nothing appears at all. What remains is only the fundamental essence that gives rise to everything. This is called awakening or enlightenment.
Are You Accumulating Merit the Wrong Way Too?
If you do not accumulate merit, there is simply no way to carry out genuine practice. Your mind unconsciously keeps reinforcing this sense of “I” as an individual, and may even use so-called “merit” to armor and protect it. Practicing in this way, you will never experience the Dharma-nature of selflessness (dharmatā), and liberation will remain forever out of reach.
Only Two Possibilities for Life? An Inquiry into the True Meaning of Life(part3)
The idea that “when a person dies, it is like a lamp going out” is actually a very tragic view of life, because it implies that death renders everything about us meaningless. If there is rebirth within samsara, then we must reexamine the meaning of our lives, as well as rethink our worldview and values.
Only Two Possibilities for Life? An Inquiry into the True Meaning of Life(part2)
So what, then, is the source of the world? It can only be the mental, the mind. On the relative level, the law governing mind is that one moment gives rise to the next. Therefore, the first moment of consciousness in this life can only come from the previous life.
Only Two Possibilities for Life? An Inquiry into the True Meaning of Life(part1)
This is because science has no means of proving the nonexistence of rebirth, while research supporting the existence of rebirth continues to accumulate. In fact, Buddhism possesses not only a logically self-consistent theoretical framework, but also practical methods and verifiable conclusions that can confirm its claims through direct experience.
Worldly goals are already hard enough to accomplish，let alone becoming a Buddha
If you truly want genuine accomplishment, you really must renounce all worldly attachments in this lifetime. Some people want to give up nothing yet grasp everything—clinging to greed, hatred, and delusion—and still aspire to become a Buddha and transcend life and death. This is obviously sheer foolishness.
What are the different stages of meditation?
With consistent long-term practice, you will naturally progress through different stages of meditation, collectively known as the nine meditatitve absorptions.
Are all thoughts bad? How can we use thoughts to practice?
However, even with the cessation of the six senses, the inner awareness, often called "inner luminosity," will never vanish.
Can we really describe all our supernatural powers?
Human language simply cannot capture the complexities of time, space, and phenomena that divine perception can access. Our words are limited by our senses; we label things based on what we perceive, not the full reality that divine powers might glimpse.
Expressions of States: The Culmination of Practice
Why is awakening said to be inconceivable and beyond the reach of consciousness and sensation? Because states are non-conceptual and not based on feelings. Thoughts change, and feelings vanish.
The Interrelationships Among the Bodhisattva’s Six Pāramitās (Part 3)
Through contemplation, experiential feelings arise; once such feelings have arisen, one enters concentration within those feelings. This is what is called the practice of one-sided emptiness. Eventually, the experience of emptiness itself is relinquished, the nature of mind is clearly recognized, and one then enters Dharmatā-samādhi.
The Merit and Defect of Monotheism
While Western philosophy examines the world through the lens of the six senses, Buddhism focuses on meditative introspection. This introspection can lead to a profound transformation of the mind.
The Importance of Teachers in Buddhist Practice
Close followers of a guru may receive pith instructions directly from the guru without studying many theories, but it doesn't mean that just receiving the pith instructions alone will work for them. It requires careful analysis and experience, as well as frequent communication with the guru.
The Gap Between Aspiration and Action on the Buddhist Path
Initially, we study the texts and contemplate their meaning with discipline, developing the foundation for cultivating the mind of renunciation and Bodhicitta. The cultivation of renunciation and Bodhicitta should be integrated into both meditation and post-meditation sessions. After finishing our meditation practice, we must bring the practice of renunciation and Bodhicitta into our daily life, minimizing the gap between the two sessions until they eventually become one.
How to Achieve The Three Principal Aspects of the Dharma Path?
As lay practitioners, if we focus on the three principal aspects of the path, we have the potential to achieve awakening within this lifetime. By cultivating Renunciation and Bodhicitta, we establish a strong foundation that allows us to wholeheartedly study and practice the Correct View of Emptiness. This, in turn, increases our chances of awakening.
The Four Stages of Madhyamaka(Part four)
The fourth stage regards free of mental fabrications as equipoise-nature, which refers to the oneness of the mind's true nature and the phenomena arising from the mind ––– Emptiness and luminosity. The phenomena arising from the mind refer to things we see, hear, and feel. All of them are emptiness and luminosity.
The Four Stages of Madhyamaka(Part three)
The third stage considers dependent origination as the absence of mental fabrications. What does the absence of mental fabrications mean? It means that the authentic experience of Emptiness is not gained through mental conceptualizations or feelings, but rather through a true, direct, and distinct understanding of Emptiness.