From a short-term perspective, the significance of releasing tens of thousands of lives from the suffering of death is already self-evident. There is absolutely no comparison between giving a new life and giving money or other objects to a being facing death. Put in another way, if we are about to be killed, would we like someone to rescue us or give us a lot of money? The answer should be obvious. Realistically, what is the use of money for a dead person? In most cases, the relatives and the friends of the deceased do not really know how to use the money left behind to assist the deceased, e.g., to perform phowa. At the juncture of life and death, money loses its purpose. Saving lives is naturally the most important.

~ Depicted from THE RIGHT VIEW -Liberating Living Beings

From death to rebirth, there are at least more than a few chances for a person to obtain liberation, attain Buddhahood or be reborn in Sukhāvatī (pure land of Amitabha) if one has grasped the pith instructions on death. Short of attaining Buddhahood or being reborn in Amitabha’s pure land, by applying the pith instructions on death, one can also freely choose to be reborn in the human realm, having a life endowed with freedom and leisure to practice the Dharma and ultimately gain liberation. Having grasped the pith instructions, one is no longer just at the mercy of past karmic force when taking rebirth. Absent this knowledge, one will miss all the opportunities to be free from the control of karmic force time and time again. It is therefore crucial to learn the pith instructions on death.

~ Depicted from THE HANDBOOK FOR LIFE'S JOURNEY - On Death And Rebirth-How to Face Death

In Vajrayana, especially stated in the stanzas of the Kalachakra Tantra, it is very wrong to eat meat. Karma of many people sharing the meat of one animal is grave enough. Karma of one person consuming many small animals is much, much worse. For example, processed meats like sausage, hot dogs, luncheon meat, etc. are very often made from the meat and organs of various animals. Eating these kinds of meat will produce tremendous negative karma, tantamount to the one committed by eating many lives. It is Vajrayana’s view that all Mahayana practitioners must refrain from eating any kind of meat.

~ Depicted from THE RIGHT VIEW - Why Vegetarian?

The nature of desire is that it can never be contained. This year’s luxury goods become next year’s necessity which we must possess in order to keep up with the times. In two to three years, the same luxury brands are taken off the shelf. Desire is like a treadmill; our footsteps can never keep pace with the speed of the treadmill. If we continue to feel happy as our desire grows, this may still be understandable since the depletion of resources on earth is a problem that future generations have to deal with, not us. However, the question is whether we can truly be happy if our desire grows with no end in sight. We cannot! As happiness is founded on satisfaction, when we incessantly covet all things, even if we are satisfied, it is only a very temporary feeling.

~Depicted from ARE YOU READY FOR HAPPINESS - Spiritual Equipment for Modern Times

A practitioner should stay detached when circumstances so require, and remain attached if attachment is called for. When cultivating bodhicitta, attachment is essential. Sakyamuni Buddha said that at that point our self-attachment should be bigger than Mount Meru — I want to attain Buddhahood, I want to free all sentient beings from suffering, I want to undertake actions that are beneficial to others, etc. This kind of self-attachment is indispensable at the beginning; with practice, one gradually dispels the wrong kind of self- attachment, creates the conditions for realizing emptiness and compassion, and ultimately eradicates all forms of attachment. Thus, the delineation between attachment and non-attachment must be very clear.

~Depicted from THE FOUR SEALS OF DHARMA - The Practice of No-Self

Our final goal is to produce a very strong and precise feeling of emptiness or impermanence each time we meditate. When not meditating, our temporary objective is to be able to experience emptiness and impermanence naturally without having to think specifically about these concepts in everyday life.

~Depicted from THE FOUR SEALS OF DHARMA - The Practice of No-Self

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

Are all actions undertaken for others in accord with the genuine Dharma? Not necessarily. There are indeed many good-hearted people in our society. Every time I hear about their endeavors, I feel ashamed of my own inadequacy. They are not Buddhists, nor do they proclaim their intention to attain buddhahood for the sake of liberating other beings. Yet, we can all see the good that they do. As for us Buddhists, we may try to renew our aspiration everyday by reciting over and over again: “I must arouse bodhicitta in order to deliver others from suffering.” But are we just paying lip service? Do our minds and actions correspond to our aspiration?

~Depicted from GATEWAY TO THE VAJRAYA PATH - Vajra Master and Empowerment

The sutras have often discussed and demonstrated that suffering comes from self-attachment, that is, attachment to the existence of a self. Here, the conclusion is set forth from a different standpoint. Suffering and happiness are not produced by external circumstances, but are closely related to our views and habitual tendencies. All suffering is created by our own attachment to things.

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