In the time of the Buddha, the listeners came from all walks of life. There were non-Buddhists, Brahmins, celestial beings, nagas, etc. Many of the Brahmins maintained a view of the universe that was at variance with the facts. The Buddha knew that to contradict them inopportunely would not only make them feel disagreeable but also jeopardize his work of propagating the Dharma. In order to teach them according to their capacity, the Buddha chose to apply skillful means instead, that is, to go along with their views, even knowing that those were wrong, as long as he could teach them the three characteristics of conditioned existence—impermanence, suffering and no-self (the Three Dharma Seals). The Buddha would not mind if the rest of their views were valid or not, because only through the knowledge of the Three Dharma Seals could they be liberated from samsara. Other branches of learning, no matter how proficient one is in, do not concern the question of liberation.

~Depicted from THE RIGHT VIEW - Buddhism—the Definition

Well, does it mean that we do not need to think about money from now on? No, we can still try to make money, but how to treat money is another matter that needs to be carefully considered. Whether money is earned as in the case of laypeople or received by the monastics as an offering, it is important to know that money is not the property of any one person but belongs to all sentient beings. One is only helping sentient beings to manage and distribute the money and hence it should be spent wherever it is needed to benefit others. If one holds such view, even lay practitioners can go and make more money than it is required for a normal life. Lacking it, however, one would be deemed violating the Buddha,s principle of living, that is, being content with fewer desires, and can never be truly happy. Then, it makes no difference if one is a monastic accepting an offering or a layperson making more money than is needed for a normal life.

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

We should never rely too much on our senses because they are imperfect. The eye can only see the most superficial layer of the earth; we see light, but only a minute part of the spectrum. We hear sounds, but only ordinary sounds; we cannot distinguish between sound waves of higher or lower frequencies. Hence, we cannot conclude our sensory perceptions are absolutely real.

What about the discovery of Brownian motion under the microscope – is it real at the absolute level? Actually, there is always some wisdom more profound, an instrument more advanced and more sensitive. With the emergence of quantum mechanics, we find many of the theories in classical physics no longer work. All worldly knowledge is only valid on a relative level, not on an absolute level.

~Depicted from ARE YOU READY FOR HAPPINESS - The Significance of Buddhist Philosophy Today

To be sure, since we are still ordinary people, it is hard to accept setbacks, in the first day or two, the first hour or two; this is only because we are not yet accomplished in our practice. Upon reflection, it will become clear although we have lost status and wealth, we have not lost the prospect of liberation and can still continue to practice on the path to liberation. In so doing, we will be relieved. Although this notion is common knowledge, not the practice itself, it must nevertheless be reaffirmed.

~Depicted from THE FOUR SEALS OF DHARMA - The Practice of Suffering

In my opinion, a view on life that is based on the principle of karma and cycle of rebirth should be a pro-active one. Imagine if we don’t believe in reincarnation but in nothingness after death, wouldn’t it be very sad, passive and meaningless, with nothing to look forward to at old age? At that point, no amount of money or knowledge matters anymore. It is often the very reason why old people choose to end their lives. Besides, if nothing were to remain after the passing of this life, one would feel free to do whatever one pleases without any concerns for morality or conscience, hence commit more evil karma and cause endless suffering for future life.

~Depicted from THE HANDBOOK'S FOR LIFE JOURNEY - On Death And Rebirth-What Life Truly Is

Bardo Tödröl was first translated from Tibetan into English by the late Lama Kazi Dawa-Samdup and edited by American scholar Walter Evans-Wentz. The book has been published and reprinted many times in the U.S. and Europe in English, German and other languages, and is highly regarded by the academia in the West. Dr. C. G. Jung, the Swiss psychiatrist, reviewed the book himself and acknowledged its unique input and value to his academic research. He said, “For years, ever since it was first published, Bardo Tödröl has been my constant companion, and to it I owe not only many stimulating ideas and discoveries, but also many fundamental insights.” W.Y. Evans-Wentz believed that the book would not only improve understanding between East and West but also correct the wrong and indifferent attitude of people, especially those in the West, toward mankind’s fundamental question of life and death. But lack of interest in or plain ignorance of this question is also the case with most people in China today.

~Depicted from THE HANDBOOK FOR LIFE'S JOURNEY -On Death And Rebirth-What Life Truly Is

We generally think of a mantra as something we recite, such as the mantra of Vajrasattva, but this is just one of its many meanings. Actually, the tantric view, conduct, and practice are all included in the mantra because they can all free us from our afflictions.

~Depicted from GATEWAY TO THE VAJRAYANA PATH - A Compendium of the Vajrayana

The way of living and the meaning of life may seem to be the most basic things that we should all know about, but to separate the two in practice is not so easy. I personally feel that it is rather important to be able to tell the difference between the two. Nowadays, many people including quite a few Buddhist practitioners think that the way of living and the meaning of life mean one and the same. However, what they have in mind is just the way of living, which less intelligent animals also know, never the purpose and significance of life.

~Depicted from THE RIGHT VIEW - The Way of Living and the Meaning of Life

This is a kind of intention and aspiration as well. For instance, if one wants to get up at five o'clock in the next morning, one must make resolute decision to wake up at that time when going to bed. Once the decision is made, one will naturally wake up on time even without the help of an alarm clock. Similarly, Arhats also rely on the power of induction when getting ready to enter into the state of cessation of feelings and perceptions (nirodha-samāpatti). For example, if planning to stay in the state of cessation for five days and emerge on the sixth day, one must make firm this intention before sitting down to meditate. Otherwise, as no thought will arise once entering the state of cessation, it will be impossible to emerge from samadhi on the sixth day without invoking the power of induction in advance. This is a very important point to note.

When death is near, the function of the power of induction is to strengthen the determination to never abandon or forget to practice both aspiration and application bodhicitta from the time of dying, through the bardo state and until all lifetimes to come. To uphold such formidable resolution is the power of induction.

~Depicted from THE HANDBOOKS FOR LIFE'S JOURNEY - On Death And Rebirth-Key Points for Practicing Bodhicitta on Deathbed