The Four Stages of Madhyamaka(Part two)
The second stage is to consider emptiness as all phenomena. That is, emptiness is form.
The Four Stages of Madhyamaka(Part one)
The first stage involves considering all phenomena as empty in nature. That is, Form is Emptiness.
Why do the ways ordinary people seek happiness inevitably lead to suffering?
The Buddha taught that when you cannot obtain what you seek, that is the suffering of unfulfilled desire. When you do obtain it, it will eventually change and you will be unable to hold onto it, giving rise to the suffering of separation from what one loves. In the process of grasping, you want to take it and so do others.This is called the suffering of encountering what one hates.
The common mistakes in spiritual practice (Part three)
What is the cause of this issue? An experienced instructor is lacking. Without the necessary instructions provided by an instructor, practitioners cannot bridge the theory and practice of Buddhadharma alone, which is truly a significant issue.
The common mistakes in spiritual practice (Part two)
Many practitioners strive to achieve awakening or enlightenment in one lifetime, but they must realize that sitting on a cushion to meditate alone is not enough. If a person frequently enters the stages of Joy, Clearness, and No Discursive Thoughts through meditation, it could be a sign that they may easily be reborn in the realm of heaven or the realm of the long-lived god.
The common mistakes in spiritual practice (Part one)
Without taming our minds to be gentle and open, we cannot experience the true taste of a tamed mind or eventually become a Bodhisattva. We will have no chance to reach the path of accumulation, one of the five paths of practicing Buddhadharma: the path of accumulation, the path of joining, the path of seeing, the path of meditation, and the path of no-more-learning.
How can one truly believe in Samsara?
To efficiently develop Renunciation and Bodhicitta, we need to go beyond basic studies. Some intellectuals approach Buddhism thoughtfully, and their approach is highly recommended. They do not blindly accept what has been said about Buddhism; instead, they question the credibility of Buddhist doctrine by studying fundamental theories such as Madhyamaka and Cittamatra.
How Chan Buddhism Points Directly to Mind Nature?
Hui Neng's famous five sentences express that the nature of the mind is without inherent self-nature, while simultaneously producing all phenomena without movement. Luminosity, which lacks inherent existence, is also empty, thus demonstrating the Inseparability of Luminosity and Emptiness.
Why the Practice of Nadis, Pranas, and Bindus Is Not for Everyone?
The practice of Nadis, Pranas, and Bindus is a pathway to profound joy for those who pursue it. With diligent effort and practice, practitioners can experience an inexplicable sense of happiness and even develop extraordinary abilities beyond imagination.
Why Is Practice More Important Than Buddhist Terminology?
It's not necessary for beginners to know everything about Buddhism. We don't need to become great Buddhist educators responsible for promoting Buddhism, but we should have a good foundation of knowledge to make our teachings grounded, reasonable, and acceptable.
Why Is Buddhism Praised by Philosophers and the General Public？
Ultimately, the reasons Buddhism is praised by the world can be distilled into two qualities: wisdom and compassion. Because of wisdom, its teachings are profoundly integrated and complete; because of compassion, it is non-contentious.
Why do we compare Buddhism with other philosophies?
In any case, comparing the Buddhist philosophy we study with other religious and philosophical systems brings tremendous benefits to both our understanding of the ultimate aim and our spiritual practice.
Is it right to pursue worldly blessings?
It is acceptable to pursue worldly happiness, but we must recognize that it is not the ultimate form of happiness. If we seek ultimate happiness, we must practice Buddhadharma until we attain liberation.
Paths to Liberation for Lay Practitioners
To achieve realization, Kenpo Tsultrim Lodro, a great master in Tibetan Buddhism, identifies three ways: the practice of Madhyamaka taught in the Sutric tradition, the practice of Nadis, Pranas, and Bindus taught in the Tantric tradition, and the practice of Mahamudra or Dzogchen.
The Three Principal Aspects of the Dharma Path
The Three Principal Aspects of the Path offers a practical methodology for lay practitioners in modern times who wish to attain realization quickly without reading extensive Buddhist texts. To begin, we must cultivate Renunciation and Bodhicitta and develop a correct understanding of Emptiness. Once we have established this foundation, we can practice with diligence and devotion to achieve realization within this lifetime.
This kind of happiness is extremely deceptive
Most people obtain happiness by relying on external stimulation. This overall approach is fundamentally wrong. As a result, the range of available stimuli becomes narrower and narrower, the capacity to feel pleasure—the “faculty of sensation”—becomes weaker and weaker, and eventually happiness disappears altogether.
Buddhist Theory and Practice
Buddhist theory encompasses both teachings and practices. Teachings form the theoretical aspect of Buddhism, while practices provide the practical means to fully comprehend Buddhist theory, such as through meditation.
The Overview of Chinese Buddhism
In China, there are eight lineages of Mahayana Buddhism, each choosing their own scripture(s) from the Twelve Categories of Buddhist Scriptures for study and practice.
The Overview of Tibetan Buddhism
The Tibetan language has the most extensive collection of Buddhist scriptures, which are commonly referred to as Kanjur and Tengyur. The Kanjur comprises the teachings directly delivered by the Buddha, while the Tengyur includes commentaries on the Buddha's teachings written by Bodhisattvas and Indian masters.
Two Methods of Cognition
To understand the world around us, we rely on our worldview - how we perceive and make sense of things. This perception is influenced by both the means through which we perceive the world and the actual content of our perceptions.