The Great Perfection itself is deemed supramundane, but our motivation for practicing it or listening to its teachings could turn it into a mundane practice instead. If our motivation were to gain benefits in this or next life, the teaching of the Great Perfection would cease to be supramundane upon entering our mindstream; it would not even be a Mahayana practice. What would it be then? It would just be a mundane practice, or, a practice of mundane Great Perfection.

~Depicted from THE RIGHT VIEW - The Three Differences

The worst thing about arrogance is that people believe they are better than everyone else and eventually lose respect for others. Additionally, they develop a mistaken view that money will resolve all problems. Not recognizing the benefits of practice and liberation, they plunge further into material pleasures and lack the impetus to improve. When advised to recite Amitabha or to practice with diligence, they respond, “Everything in my life is progressing smoothly; I have all that I want. Why would I still need to go to the Amitabha pure land?”

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

What Buddhism does acknowledge is that sentient beings do not have free will over their cyclic existence, and that it is not without causes that we keep roaming about involuntarily in samsara. Yet causes and conditions can be changed and improved because they are compounded phenomena.

~Depicted from THE RIGHT VIEW - The Twelve Nidanas¹—the sequence of cyclic existence

First of all, we should know that to encounter the teaching on emptiness is not something to be taken for granted. Hearing it plants the seed for realization of emptiness that is not only indestructible but will also come to fruition in the near future. It is stated in the Four Hundred Verse Treatise by Aryadeva: Most sentient beings do not have the chance to hear the profound teaching on emptiness due to insufficient merit. Even if they do, most are unable to generate faith in or have reasonable doubt about the empty nature of phenomena, having little merit and inferior capacity or being negatively influenced by the surrounding environment and their social background. Anyone who can muster even the slightest doubt about the plausibility of all phenomena being empty of self-nature will hence have the means to cease samsara in the end.

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

Buddhists should be realistic and rational, not just echo the views of most people. Life and death are of course the most important events in life. As we are normally concerned even with minor ailments, there is no reason not to be serious when facing the lessons of life and death. There are many real examples from all over the world, both old and new, pointing to the existence of soul and rebirth. When solid proof for refutation is still lacking, acknowledging rather than rejecting their existence would be a sounder choice.

~Depicted from THE HANDBOOK'S FOR LIFE JOURNEY - On Death And Rebirth-Understanding Death

Buddhism has a number of very special methods for overcoming suffering. With practice, the methods help us purify our mind and reach a higher state of attainment. In the short run, we can alleviate our stress; ultimately we can be free of the suffering of birth, aging, illness, and death.

In the past, people used to think Buddhism denotes pessimism and passivity, and teaches escape from the real world. Actually, that is not the case. The Buddhist understanding of human suffering goes well beyond this view. Buddhism is not passive; on the contrary, the Buddhist view on life, suffering, and happiness is intimately connected with the real world. We can all benefit greatly if we understand some of its concepts.

~Depicted from ARE YOU READY FOR HAPPINESS - Suffering is just a Paper Tiger

Some non-Buddhists in India follow asceticism strictly, forsaking food, clothes, bath, etc. They believe liberation can be attained through physical austerity. Others suggest that practitioners must jump into five fires—fires in the four directions plus the sun—to attain liberation after the body has been burned down. In Hetuvidya,¹ the view of a non- Buddhist school was mentioned, which posited that both physical and mental phenomena are the causes of samsara. When one of them is destroyed, freedom from samsara may then be possible.

We must be clear that all these views are wrong.

~Depicted from THE RIGHT VIEW - A Buddhist’s Mode of Life

Although freeing small fry or other beings that will not be killed in the near future is also liberating living beings, they are not lives saved at the point of being killed. To engender great merit and to be deemed a genuine form of fearless offering, lives saved should be those that are about to be killed such as the assorted fish sold in the marketplace.

~Depicted from THE RIGHT VIEW - Liberating Living Beings

Here it is pointed out the practice of reciting the buddha’s name without distraction is undertaken with bodhicitta as a foundation. Of course, renunciation must also be present. In The Buddha Speaks of Amitabha Sutra, it is said: Without renunciation, one will chase after worldly happiness. Desire prevents us from being born in Western Pure Land because it is basically an obstacle. If desire is not eradicated, the thought of taking rebirth in Western Pure Land will not arise; even if it arises, it will not be very strong, so rebirth in Western Pure Land cannot be attained.

~Depicted from GATEWAY TO VAJRAYANA PATH - Sutra and Tantra: Similarities and Differences