Incapable of going wrong.
It is the antidote that is the problem!
As long as we feel that we are missing something, we will be fooled.
What is it that is complete, and has no parts to fail?
Emptiness has no inside or outside, no top or bottom. Emptiness is the clarity of perfect consciousness that has no needs. Having no needs, it cannot be fooled into needing something. Neediness is the normal human conditioning and is the reason we are being fooled, time after time.
Applying any method* is merely an antidote and not a permanent solution, because the situation will arise again and again. Anger arises and we apply compassion: this merely covers up the anger, and keeps us in perpetual self madness because the anger is still present underneath.
It is pure consciousness that is foolproof, as it perceives everything without bias. The moment we recognise any emotion is the moment of detachment because there is a brightening of the mind. In that moment, anger is wisdom, from which true compassion expands. If we modify, we could be applying platitudes and sound bites which hide the reality of feeling the discomfort and sadness within the raw situation. In experiencing freedom, there is slight unease because it is glaring obvious that we have been holding on to something.
*There are lots of methods!
Buddhist traditions from Wikipedia:
Vatsīputrīya later name: Saṃmitīya
The following lists the twenty sects described as Hīnayāna, as the classification is understood in some Mahāyāna texts:
Sthaviravāda split into the 11 sects:
Mahāsāṃghika split into 9 sects:
Influences on East Asian schools
The following later schools used the vinaya of the Dharmaguptaka:
Chinese Buddhism, especially the Vinaya School
Korean Buddhism, especially Gyeyul
The following involve philosophical influence:
The Japanese Jojitsu is considered by some an offshoot of Sautrāntika; others consider it to be derived from Bahuśrutīya
The Chinese/Japanese Kusha school is considered an offshoot of Sarvāstivāda, influenced by Vasubandhu.
The different schools in Theravāda often emphasize different aspects (or parts) of the Pāli canon and the later commentaries, or differ in the focus on and recommended way of practice. There are also significant differences in strictness or interpretation of the vinaya.
Vipassanā tradition of Mahasi Sayadaw and disciples
Dvaya Nikaya or Dvara Nikaya (see Mendelson, Sangha and State in Burma, Cornell University Press, Ithaca, New York, 1975)
Waturawila (or Mahavihara Vamshika Shyamopali Vanavasa Nikaya)
Kanduboda (or Swejin Nikaya)
Tapovana (or Kalyanavamsa)
Sri Kalyani Yogasrama Samstha (or ‘Galduwa Tradition’)
Mahasati meditation (mindfulness meditation)
Thai Forest Tradition
Tradition of Ajahn Chah
Tantric Theravada Mahāyāna schools
Thousand-armed Avalokiteśvara Bodhisattva. Guanyin Nunnery, Anhui, China
Jingtu (Pure Land)
Daśabhūmikā (absorbed into Huayan)
Tongbulgyo (Interpenetrated Buddhism – including Jeongto, or Pure Land)
Gyeyul (Vinaya school)
Yeolban (Nirvana school)
Wonbulgyo (Korean Reformed Buddhism)
Tịnh Độ (Pure Land)
Trúc Lâm (Syncretic)
Unified Buddhist Church (Engaged Buddhism)
Hòa Hảo (Reformist)
Risshū school (Vinaya school)
Jojitsu (Satyasiddhi – historical)
Kusha (Abhidharmakośa – historical)
Sanron (Mādhyamaka – historical)
Japanese esoteric Buddhism
Subcategorised according to predecessors:
New Bön (synthesis of Yungdrung Bön and Nyingmapa)
New Kadampa Tradition
Karma Kagyu (or Kamtshang Kagyu)
Pagtru Kagyu (or Phagmo Drugpa Kagyu):
Rime movement (ecumenical movement)
Tendai (derived from Tiantai but added tantric practices)
Shugendo (Syncretized with Shinto, Taoism, and shamanism)
New Buddhist movements
Dalit Buddhist movement
New Kadampa Tradition
Risshō Kōsei Kai
Triratna Buddhist Community
True Buddha School