Reality is anything but sentimental. For eons, no one has been able to refute the existence of past and future life. This is the reality that everyone has to face. If one is not prepared when a calamity hits, no amount of worrying will help at that moment. Thus, practitioners must have the foresight to prepare for the unexpected and steadfastly take the path to liberation for themselves and others. While the body and the mind can still be exercised at will, one should seize every opportunity to practice, and practice diligently as an antidote to impermanence. Leave no chance for regrets later on.

It is stated in the sutras that practitioners are classified into three levels. Top-level practitioners are able to make progress every day. Those in the middle fare a little worse but are still capable of some breakthrough each month. Even the ones in the low level can better themselves at least by the year.

Let us ask ourselves: “Which level do I belong? Did I or can I improve over last year?” If the answer is no, 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.

The minimum goal we should set for ourselves of this life is to enter the bodhisattva’s path of accumulation, which is the first step, a must, to start the journey of dharma practice. What then is the primary factor leading to the path of accumulation? It is genuine bodhicitta.

As a matter of fact, after having aroused bodhicitta, it is acceptable for a bodhisattva to use all available means to benefit sentient beings, except the ones that only bring temporary benefit but leave endless troubles afterward. This is what the Buddha advised, which also points out the difference between the Mahayana and Theravada precepts.

In the Theravada precepts, a line is clearly drawn between what one is permitted and forbidden to do, with no exception allowed. But a bodhisattva can do whatever is necessary to benefit sentient beings as long as there is no selfish intent or any ill consequence thereof. It was with exactly this kind of foresight and open-mindedness that the vows of the bodhisattva were laid down.

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.

If there is not one shred of selfish consideration, whatever one undertakes would all be deemed Mahayana practice, be it just reciting the Buddha’s name once or doing one prostration.

If the purpose of doing a practice is to obtain happiness or to chase away suffering in this life, it is an unwholesome motivation. Although it is better than not having faith in the Buddha’s teachings or being indifferent to cultivating virtue, it does not lead to enlightenment. Thus, practitioners seeking liberation from samsara must not harbor this kind of motivation. It is also stated in the scriptures that such motivation must be given up. So every time we do something good, we should always check our motivation first.

On the other hand, many people feel insecure without money or the care of their children in old age, so they busy themselves all the time with the task of making money. As a result, their older years might have been well provided for, but not at all for their future lives. Eventually, everyone has to go through death and rebirth. It is startling to see that people in the secular world make no preparation for either.

How to differentiate between something contrived and uncontrived? For example, when you are very thirsty, you want to drink water. Drinking, in this case, is uncontrived. When you do not feel like drinking water, but drink it anyhow for reasons other than your own wish. This drinking is contrived.