Knowing virtuous karma is, like dreams, intrinsically illusory. If we can contemplate in this way, even if anger arises, it cannot destroy the root of virtue.

Normally, when we are free from any physical suffering and encounter no difficulty in our daily life, we think the world is so good that we do not feel necessary to be mentally or physically prepared for impermanence -- just relax and idle the time away. Should some misfortune befall us, we would likely be caught off guard and much distracted as to what to do. By then it may be too late to even turn to the Buddha as a last resort.

What can be attained through wisdom of the Buddha is liberation from samsara for every sentient being. This is not just a theoretical outcome, but quite realistic so long as everyone can undertake to practice according to the Dharma.

- Quote from The Right View, "Buddhism—the Definition"

If the body is doing virtuous action but the mind wanders off, the virtue so cultivated will be made superficial and brings no benefit.

Once there was an accomplished master. A disciple went up to him for one more profound instruction before taking leave of the master. The master said, “I do not have any better teaching.” After offering all his possessions to his master, he pleaded again. The master, holding the disciple’s hand, said sincerely, “You will die. I will die, too. Do take some time to reflect on this. My master taught me this and it is what I have practiced. My master did not give me any other teaching, nor have I practiced any other. This is it, the best pith instruction that I know of. Now go and practice it diligently!”

- Quote from The Right View, "The Three Differences"

Although in real life we can see and experience suffering around us at any given time, we tend to easily forget what we have witnessed. As a result, the miseries we so witnessed cannot help us discern the true nature of samsara. This is why the Buddha taught us to regard samsara as nothing but suffering.

Some people may disagree and ask, “How can samsara be full of suffering when we have actually experienced happiness in this world?” But this feeling of happiness is really the result of us being obscured by some superficial and transitory appearances. Once we realize the truth behind the so-called happiness, we may begin to feel quite anxious about the precarious condition to which this life has been taking us so far.

- Quote from The Right View, "The Four Noble Truths—the Path Out of Samsara"

In addition, dedication should correspond with motivation. If our motivation is to cultivate virtue for the sake of all sentient beings, our dedication should be for them as well. The two should not be inconsistent. It would not make any sense to arouse bodhicitta first and subsequently dedicate merit for our own benefit. According to the viewpoints of Mahayana Buddhism, we can dedicate merit neither for the worldly blessings of this life— our own health or prosperity, nor the attainment of the state of sravaka or pratyekabuddha, but enlightenment or the attainment of Buddhahood, the most sublime of all dedications. To dedicate as such, the seeds of virtue can never be depleted; the fruits born thereof, though ripened time after time, will never end. As the merit has been dedicated for the attainment of enlightenment, it will not disappear before then.

In Compendium of Training, Shantideva cited many sutras in describing a specific attitude: a king or an entrepreneur who has bodhicitta will think his wealth does not belong to him. He is merely a custodian who is responsible for discharging or distributing the wealth in such a way as to benefit sentient beings.

If bodhicitta is absent, wealth and worldly possessions are all causes of suffering which hinder us in our pursuit of liberation.

- Quote from Are You Ready For Happiness? Don't Let the Paper Tiger Scare You Off, "How to Face Happiness"

It is the motivation or the purpose for taking up a practice that really determines whether such practice is Mahayana or Theravada, mundane or supramundane.

- Quote from The Right View, "The Three Differences"