Buddhism holds that a glass of water seen by sentient beings of the six realms will manifest six different phenomena, respectively. By the same token, beings of the six realms will see six different worlds, somewhat like the idea of the multiverse.

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

For example, a patient can be perfectly nursed back to health. But can we prevent that person from getting sick again? No. We can only help this time. There is nothing we can do for the sicknesses that person will suffer in countless future lives. In fact, any form of material help, be it food, clothing, or money, can only temporarily relieve those in need, never for long. The only way to completely and permanently release sentient beings from all suffering is to teach them the facts of samsara and guide them to practice the Dharma so as to bring them onto the path of liberation. Ultimately, this is the real benefit to sentient beings, indeed the true meaning of salvation.

With bodhicitta, many problems related to practice could be easily solved since bodhicitta has within itself the incredible capacity for accumulating merit, forgiving and purifying evil karma and so forth. Thus, bodhicitta is regarded as the indispensable universal key for the entrance of Mahayana Buddhism.

Certain religions like to stress the mysterious power of ghosts and spirits. Although Buddhism does not deny their existence, it believes the biggest demon in the world is the deeply embedded tendency to cling to the self. Outer demons can only affect our daily life in small ways, such as causing illnesses or obstacles. They cannot bind us in samsara, not even if the ghosts of the entire universe combine their forces. Only clinging to the self has such power. Yet, we have never realized that this fellow, Self, who abides in our mind at all times and whom we are very fond of, is really a demon.

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

About those past misdeeds that we have performed but cannot recall, we can contemplate like this: “All the misdeeds that I have committed since beginningless time, intentionally or unintentionally, are all wrong. As if they are the poison I have taken, I feel the greatest fear and regret for my actions, and vow never to commit them ever again.” This way, all negative karma can be changed into mutable karma. The significance of such resolution cannot be overstated. Otherwise, any karmic effect will be possible if this is not done.

So keep in mind of the preciousness of this human birth. Don’t waste this life in neglect and ignorance, and miss the one chance for seeking freedom from samsara. In order to succeed, we must first begin by cultivating renunciation. Failing that, neither meditation nor mantra chanting can ever be deemed supramundane practice through which ultimate liberation can be attained. This is extremely important!

Renunciation is the prerequisite to bodhicitta. Without complete renunciation, genuine bodhicitta can never be aroused.

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

Certain kinds of poison can take effect immediately; others may take months or even years for the effect to set in. The same is true of karmic results. Although we cannot see the actual workings of cause and effect, the manifestation of effect follows the same principle. If people see that a person remains in good health after taking poison but before the effect setting in, they then assume that the person did not take poison after all. Does this make sense? In fact, one should not equate absence of pain with non-poison; it is simply not time yet for the poison to take effect. Similarly, killing and stealing are like swallowing poison. They are bound to take effect, just a matter of time.

In addition, all practitioners need to do a self-check on goal setting. An incorrect goal would be tantamount to one’s biggest inadequacy. If that happens to be the case, then one may not even be a qualified beginner of Buddhist studies at this point. If unwilling to work hard, one will forever remain a non-Buddhist. Actually, everyone has the capacity to arouse uncontrived bodhicitta if real effort can be put into the practice. Bodhicitta, as taught by Shakyamuni Buddha, is a practice exactly meant for people, perhaps like us, who are not yet beginners and have no bodhicitta.

Naturally, before cultivating great compassion, one should generate renunciation first. One cannot have great compassion for sentient beings if one is unaware of the suffering of samsara, because compassion comes from the suffering of sentient beings. No compassion, no bodhicitta either. The other condition for developing renunciation is the desire for liberation. When seeing the suffering of sentient beings, one aspires to save them from the clutches of samsara forever. But on second thought, how can one help others if one cannot attain liberation for oneself in the first place? With this in mind, the two requisites for generating renunciation— aversion to samsara and desire for liberation—are complete.

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