What does the concept of illusion have to do with our life in this world? How do we make use of it?

Even though we now know the world is an illusion, it is a very real world from the standpoint of our eye, ear, nose, tongue, and body. Because of this relative reality, we have to be responsible to our society, family, and company employees; we need to build a career and provide for our family. We have to abstain from destroying and harming life, from stealing and cheating, etc. Knowing everything to be illusory, we must nonetheless distinguish between right and wrong, good and evil.

~Depicted from Luminous Wisdom Book Series : The Significance of Buddhist Philosophy Today

How can a person who has practiced virtue his entire life be reborn in the lower realms?

Well, although the person may have been virtuous throughout this life, we do not know anything about this person’s previous lives. Maybe the person had been virtuous in this as well as the last two lifetimes, but this might not still be the case if we could go back even further. Some negative karma might have been committed many lifetimes ago. From the perspective of the three types of immutable karma, virtuous karma that the person had committed in this life happens to ripen not in the current or the next life, but in yet unknown future lives. That is, it may not come to fruition until perhaps hundreds or even thousands of years later.

When fundamental ignorance arises, our mind has already moved away from clarity to its second level. What is fundamental ignorance? At this level or state, the mind, prior to entering clarity, is very calm and relaxed and totally free of thought — correct, incorrect, good, bad, painful, happy... .

To be more specific, the origin of mind is clarity; subsequently, within clarity, slight undulations begin to form; when these undulations appear, the first moment of fundamental ignorance is produced. Although the innate clarity of the mind remains unchanged at this time, fundamental ignorance has already separated from clear light to form our consciousness. Here fundamental ignorance is likened to a ripple in the ocean. Although the ripple is not yet a wave, the calm ocean surface is not quite the same and is showing signs of undercurrent.

Depicted from Luminous Wisdom Book Series : Suffering is just a Paper Tiger

The practice of the Four Noble Truths begins with the cultivation of renunciation and bodhicitta.

Renunciation enables us to transcend samsara while bodhicitta inspires us to remain in samsara without being bound by it. Are they contradictory to each other? No, not at all. If renunciation is not generated, samsara cannot be transcended. We will then end up in the same position as all other beings in the six realms, having no ability to save anyone. In order to transcend samsara, one must resolutely cut off all attachment to it. However, that does not mean one should abandon all those remained in samsara afterwards. To abandon means one should set one’s goal to only seek enlightenment for oneself and upon reaching that goal, one ignores their need for liberation. Sravakas and pratyekabuddhas, abiding in the meditation of cessation. They have transcended samsara and at the same time abandoned those left in samsara. Alas, owing to their limited power of concentration, they neither have the ability nor the aspiration to lead other sentient beings to liberation.

~ Depicted from Luminous Wisdom Book Series : The Four Noble Truth

The greater, more extensive compassion encompasses more than just ensuring the basic needs of sentient beings. Those needs should be taken care of, but they are not the focal point. The most important is to make all sentient beings understand the facts of samsara and the ways to be freed from it. This is the Buddha’s greatest compassion—to teach sentient beings the truth first, then the methods for liberation.

Depicted from Luminous Wisdom Book Series : Buddhism -- The Definition

Buddhism can be said to be a special kind of culture since it encompasses many rich academic disciplines; among them philosophy, astronomy, geography, and science. Not only that Buddhism also has its own view on life, on right values, and on the world.

The worldview of Buddhism is firstly a specific knowledge; but more importantly, it is one of formulating this knowledge into ways and methods which can be used in our daily life. One aspect deals with regulating our own mind; the other aspect deals with benefiting sentient beings, bringing happiness, a healthy life, and joy to more people — this is also the basic tenet of Buddhism.

Depicted from Luminous Wisdom Book Series : The Significance of Buddhist Philosophy Today

All branches of Buddhism fall under Mahayana and Theravada. There is no third vehicle (yana). To be a Theravada practitioner, the first requisite is having unshakable renunciation—complete distaste for worldly fulfillments and whole-hearted pursuit of liberation from samsara. Do we have such resolution? If not, we would not qualify as Theravada practitioners.

Mahayana practitioners, on the other hand, must have undaunted bodhicitta and be willing to serve the needs of others unselfishly and unconditionally. Can we do that? If not, we would not be deemed Mahayana practitioners either.

Depicted from Luminous Wisdom Book Series : The Three Supreme Methods

Our circumstances in this lifetime, whether favorable or not, happy or not, are all the result of good and bad karma we created in the past. It is just as the tidal wave brings great destruction to mankind, karma locks us in the endless suffering of samsara.

~ Depicted from Luminous Wisdom Book Series : Suffering is just a paper tiger

Western philosophy can be divided into two different schools of thought — idealists and realists. Buddhism is neither one nor the other, even though the teachings contain a great deal of both elements. Some of the more substantive views of the idealist school in the West are set forth, for instance, in Bertrand Russell's discourse "Appearance and Reality," and in the writings of George Berkeley, the prominent British empirical idealist. They claimed reality consists solely of sensory perceptions and that there is no material world apart from this reality. These concepts are similar to the Mind Only school in Buddhism. However, Berkeley in the end encountered a contradiction in his own argument. In his response to exponents of the realist school, he grudgingly handed the problem back to God, which rendered his position unacceptable.

Depicted from Luminous Wisdom Book Series : The Significance of Buddhist Philosophy Today