What needs to be overthrown is our steadfast clinging to the belief of distinct, self-existing phenomena, not the standpoints of the atheists or some other philosophies. Once that clinging is gone, nothing that others preach can impair our true view anymore. For no matter how eloquent they are, they cannot affect someone who has realized emptiness. The means by which one can thoroughly destroy clinging to the idea of self-existing phenomena is to generate renunciation, arouse bodhicitta and cultivate the critical view of emptiness.

Why is realization of emptiness so powerful? It is because the cause of our endless rebirth in samsara is not something external but our own views and attachment, a kind of thought actually. And thoughts can be overthrown, but not all of them. Those that are formed on a solid base with logical reasoning are very difficult to be overthrown.

Is clinging to the idea of a real self well grounded and sensible? Not so. Ever since birth, we have always had this notion of a self. Now take a look and see if this self truly exists. And how does it exist? If we examine closely, we will discover that it does not exist. But why do we have this compelling sense of a real self? The truth is that it is all just an illusion. Like when running a high fever, one may see hallucinations as real or have strange thoughts popped up in mind. This is because the causes for seeing hallucinations or having twisted thoughts are already formed such that whatever one sees or thinks is nothing but the illusions created by these causes.

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

The cultivation of renunciation begins with the four general preliminaries: contemplating the rarity and preciousness of human birth, the impermanence of all phenomena, the law of infallible karma and the suffering of samsara. Upon successfullycompleting the general preliminary practice, renunciation will arise spontaneously. As for relative bodhicitta, it has two stages, i.e., aspiring and engaging. The practice of aspiring bochicitta is to cultivate the Four Immeasurables: loving-kindness, compassion, altruistic joy and equanimity through which unbiased, unlimited compassion for all sentient beings will arise. Once that has been developed, generation of bodhicitta will be just steps away. It is only when practice progresses in an orderly fashion, step-by- step that we can hope to reap any results.

This is because the attainment of Buddhahood is the ultimate way of freeing all sentient beings from suffering. Though we need various skillful means to achieve this goal, the most needed is not merely to offer others money, good reputation, enviable position or to establish charities to feed or treat the poor.

Instead, the most meaningful method is to propagate Buddhadharma from which others may find out for themselves the true nature of life. This is the only way that can really benefit others.

- Quote from The Right View, "The Three Supreme Methods"

when there is cause, there is effect. Life’s sorrows and joys, separations and reunions, in fact, all phenomena come with their own respective causes. Some we can see, some cannot. Only very special kind of persons can grasp the whole picture. But cause and effect always go hand in hand, never alone. No cause, no effect, and vice versa. If one is in pursuit of happiness, one must sow happiness to reap happiness. The seed of happiness is virtuous action. To avoid suffering and misfortune, one must not give rise to their causes. The cause of suffering is doing evil. Being foolish and ignorant, ordinary people try to reap happiness by sowing suffering. For example, nowadays many people try to prolong their own lives by killing and eating all sorts of animals. Aren’t the means and the purpose completely contradictory to one another?

It is a conviction of suffering being the nature of samsara to such a degree that one no longer harbors any desire for samsara and wholeheartedly seeks liberation from it. At the same time, one must also cultivate the transcendent wisdom that is implicit in the ultimate liberation.

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

On the other hand, virtue also has the possibility to turn into mutable karma. It is therefore important for us to save all virtuous karma as best we can. There are two ways to do that. One is dedication. The other, a better way, is to understand fully the meaning of emptiness, that is, 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. Because anger is defilement, a mental affliction rooted in attachment, it is incompatible with the view that all phenomena are illusory. But the virtuous actions we performed are directly associated with attaining realization of that view. Since something mired in attachment is inferior to the virtuous root planted with wisdom, anger cannot destroy this root of virtue. If we have neither attained any realization nor dedicated merit, but are constantly filled with anger, virtuous karma will be destroyed very easily. For ordinary people, the best way to save accumulated good karma is dedication of merit.

Similarly, after we have generated renunciation and bodhicitta, we do not have to immediately abandon all worldly activities such as working, handling family affairs and so forth.

As long as we do not develop attachment to those ordinary activities, we can practice and work at the same time. Generating renunciation and bodhicitta not only are not incompatible with daily work, but may even come in handy for a true practitioner faced with thorny issues or interpersonal conflict.

Theravada practitioners aim to free only themselves from samsara, while the bodhisattvas aspire to do that for themselves and all other sentient beings. Frankly, to single-handedly lead all sentient beings to liberation is an extremely difficult task, one that not even the Buddha could have accomplished in a single lifetime. But the infinite power and aspiration of the Buddha have continued to benefit all those who are receptive to his teachings until this day. Even so, he cannot deliver all sentient beings. What matters is not that everyone can be saved but that we all strive toward that worthy end.

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

The Vajrayana tradition of Tibetan Buddhism offers rich pickings of sublime practices, described by some as being plentiful as the yak’s hair. But no one would be qualified to practice any without first developing renunciation and bodhicitta as the base, which ought to be the single most important practice for us now.