A lot of people opt for a life in the middle whereby there is neither great suffering nor happiness – a relatively placid life in which they can also practice the Dharma. However, an ordinary life such as this is not necessarily long-lasting. We cannot avoid the eight types of suffering, including birth, aging, illness, and death, and may even encounter great vicissitudes in life. Without the Dharma, how do we confront these circumstances?

Hence, it is not just in times of suffering, but also in times of happiness, that we need the Dharma. With the wisdom and the force of the teachings to face happiness, to share our good fortune with others, then happiness will not obstruct our practice.

~Depicted from ARE YOU READY FOR HAPPINESS - How to Face Suffering and Happiness-How to Face Happiness

Where do these harmful pills come from? Some are from tertons who are actually impostors and some are concocted by demons to hurt sentient beings. At times, genuine nectar pills, after being handled or made by persons who have broken samaya vows, can also be tainted. As Guru Rinpoche did not leave behind many nectar pills, accomplished masters, after retrieving them, will mix them with other nectar and medicinal herbs, then bless the pills through meditation and mantra recitations. If during this process there is one samaya violator among the attending practitioners, the pills will get tainted.

Therefore, close attention is needed when administering nectar pills. As ordinary beings, we cannot tell the real from the fake ones with the naked eye. The only way is by examining whether the pills came from a pure source. This is a very important step. If we are unsure of their source, we should just chant the Buddha’s names and omit giving the nectar pills to the soon-to-be liberated beings.

~Depicted from THE RIGHT VIEW - Liberating Living Beings

Without the Buddhist teachings and practice, most people are still able to endure suffering; this is because they hold on to hope, even if it is very slight. Faced with good fortune, however, it is difficult for them to remain composed; with money, power, and status, they become megalomaniacal and self-important. Unable to return to their simple life before, and even less willing to listen, reflect, and practice the teachings, they indulge in material pleasures and gradually deplete their blessings.

A lot of people are envious of the rich and are mistaken in thinking material things can bring all kinds of happiness. Further influenced by materialism in the West, they relentlessly pursue a life of material pleasures. Except for those who understand the Dharma and are serious practitioners, many of the rich are not happy and are actually more troubled and afflicted than ordinary people. If we examine how they make and spend their fortune, we may discover countless negative deeds being committed behind the façade of glittering wealth. How can this be a blessing?

Thus the Buddha and many Buddhist masters explained there is no absolute happiness in the three realms, particularly the desire realm. Although there is happiness in life, it is relative and short-lived; within happiness are seeds of suffering.

~Depicted from ARE YOU READY FOR HAPPINESS - How to Face Suffering and Happiness-How to Face Happiness

Many people who do not understand the views of Madhyamaka tend to find many contradictions when reading the scriptures of Prajnaparamita, such as the Diamond Sutra and the Heart Sutra, that expound the idea of emptiness, i.e., the five aggregates, the four elements and in fact all phenomena are without distinct self-nature. This is plainly because they do not know the need to separate the two truths in their analysis. Here are some of the usual questions: Is Buddhahood a fallacy? If the Buddha is empty of self-nature, what is the point of practicing the Dharma and how is one supposed to attain Buddhahood? Are causality and rebirth for real? If karma, samsara, Buddhahood, the practice itself and the act of freeing sentient beings from suffering are all real, how can they be empty of self-nature at the same time? To answer these questions, the two truths must be applied separately.

~Depicted from THE RIGHT VIEW - The Two Truths—the Key to Unlocking Madhyamaka

What kind of practice is animal liberation? That also depends on your motivation. Even if the motivation is for a rebirth in the god or human realm or to avoid rebirth in the three lower realms, rather than for health or longevity in this life, liberating animal is still just a mundane activity. To liberate animals for one’s own freedom from samsara is viewed as a supramundane Theravada practice. To do it out of bodhicitta, the wish to attain Buddhahood for the sake of all sentient beings, is a supramundane Mahayana practice. To couple the Mahayana practice with some Vajrayana views essentially makes animal liberation a Vajrayana practice.

~Depicted from THE RIGHT VIEW - The Three Differences

Some people think that it is because killing and stealing are against religious beliefs that people refrain from doing so. The truth is that killing and stealing should be forsaken because they are against the natural law and hence inevitable punishment. For example, is it against the Buddhist doctrine to take poison? Although Buddhism forbids people to take poison, the real reason is poison itself which is inedible. If you insist on taking it, you will be poisoned and experience pain. This is the result of acting against the natural law. Certain kinds of poison can take effect immediately; others may take months or even years for the effect to set in. The same is true of karmic results. Although we cannot see the actual workings of cause and effect, the manifestation of effect follows the same principle. If people see that a person remains in good health after taking poison but before the effect setting in, they then assume that the person did not take poison after all. Does this make sense? In fact, one should not equate absence of pain with non-poison; it is simply not time yet for the poison to take effect. Similarly, killing and stealing are like swallowing poison. They are bound to take effect, just a matter of time.

~Depicted from THE RIGHT VIEW - On Cause and Effect

If the dying person has never received any precepts before, either precept for taking refuge or that of lay practitioners, transmit whichever is needed. If the precepts received before have somehow been broken, now is the time to restore them. In Tibet, when a person is about to die and if time permits, the dying person must be given the chance to receive empowerment. If empowerment is received at time of dying, there will be no chance of breaking the Vajrayana vows. Hence the precept will be kept pure when the person is leaving this world, which can favorably influence the direction of rebirth to the next life. It is therefore critically important to be able to receive precepts and empowerment at time of dying.

~Depicted from THE HANDBOOK'S FOR LIFE JOURNEY - On Death And Rebirth-How to Face Death

Regardless of social status or profession, all of us should cultivate love and elevate our minds as this is the most important objective in life. It is absolutely possible to train and elevate human mind. In terms of specific methods, the most extensive and the most effective are in the Buddhist teachings. When our mind actualizes its fundamental state of wisdom and compassion, then all will be just fine.

~Depicted from THE HANDBOOK FOR LIFE'S JOURNEY -On Death And Rebirth-What Life Truly Is

To chase away darkness, there needs to be light. To eliminate the darkness of ignorance, we need the light of wisdom. Here, wisdom is not common cleverness. Cleverness in real life may actually be a kind of delusion—knowing how to make and spend money may seem very clever, but it is likely to ruin one’s own and others’ chance for liberation and also future life, hence a delusion. The only one who understands the true nature of ignorance and knows how to resolve it is Buddha Sakyamuni. Many people have come to realize the reality of the world through the Buddha’s teachings and attained ultimate freedom and liberation.

The kind of wisdom we need to look for is realization of emptiness. There are three kinds of wisdom: wisdom resulting from hearing, from contemplation and from meditation. To correspond to each kind of wisdom, there are also three steps one can take to find the respective wisdom.

~Depicted from THE HANDBOOK FOR LIFE'S JOURNEY - On The Three Poisons-How to Refute Ignorance