In the past, people used to think Buddhism denotes pessimism and passivity, and teaches escape from the real world. Actually, that is not the case. The Buddhist understanding of human suffering goes well beyond this view. Buddhism is not passive; on the contrary, the Buddhist view on life, suffering, and happiness is intimately connected with the real world. We can all benefit greatly if we understand some of its concepts.

~Depicted from ARE YOU READY FOR HAPPINESS - Suffering is just a Paper Tiger

We neither came to nor will leave this world voluntarily. However unwilling, we all have to go when it is time, not by choice and certainly not on our terms. As well, we came in the same fashion. If there were free choices, no being would want to be born as an ox or a horse. But the reality is that we see these poor beings all the time. If free will were possible, all beings would naturally choose to be king in the human realm or someone like Indra, the King of the gods, instead of an ox or a horse. This clearly shows that beings cannot choose the timing or the form of birth. One just has to come when it is time. Why?

This is by no means God’s will. Buddhism does not acknowledge a personified God but respects all faiths, including the viewpoints of atheism and the non-Buddhist traditions. Some people may find this statement unacceptable since atheism rejects the ideas of samsara and causality. How can such nihilistic views be respected?

As a matter of fact, the sutras answered this question long time ago. The answer is that although atheism is incorrect, atheists at least have contemplated the question of life. In this respect, they are better than those who, like animals, only care about eating and drinking, and generally feel apathetic toward the issues of life and rebirth.

~Depicted from THE RIGHT VIEW - The Twelve Nidanas¹—the sequence of cyclic existence

If you have been training in bodhicitta, what stage are you at? Have you already developed bodhicitta or are you still in the process? I cannot claim to have bodhicitta but I am doing the practice. Have you started? If you have started but do not see results yet, you need not worry since you can be sure of results at some point. On the other hand, if you don’t practice, you will never see any results!

~Depicted from THE FOUR SEALS OF DHARMA - Preparing for the Preliminaries

Buddhism believes the nature of happiness is neither a steady income nor harmony in the family, neither the joy of seeing the world nor a glass of water. Although all may bring a sense of well-being, they are not the nature of happiness.

The true nature of happiness is a special feeling from within. Sometimes this feeling is related to material matter; other times there is no connection at all. Material matter is only one cause or condition which creates a feeling of well-being. It can bring about a temporary sense of security or satisfaction, from which one can in turn derive temporary happiness. The different forms of happiness, such as a steady income, are sources of happiness but are not happiness itself.

~Depicted from ARE YOU READY FOR HAPPINESS - The Tibetan Buddhist View on Happiness

Buddha-dharma is not a philosophy to be appreciated from afar. Its wisdom is directly accessible and relevant to our problems in life. Unfortunately, most followers do not progress beyond an intellectual understanding of the Dharma, even those who have studied the five major treatises – Middle Way, logic, prajnaparamita, and other profound and significant texts. When confronted with life’s unexpected difficulties, they are lost and unable to put the teachings into practice. This is like a soldier who is armed with very sophisticated weapons; when confronted by the enemy, he is caught by surprise and does not know which weapon to use. How regrettable!

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

The Buddha particularly wanted to avoid taking a dualistic stance toward any issues. To lead a poverty-stricken life is an extreme. Most people cannot maintain a contemplative life under such harsh condition except for someone like Milarepa. On the other hand, a life of indulgence may cause all kinds of physical problems. For instance, many doctors suggest that over-consumption of meat could be the cause for heart disease. Therefore, the proper way of living set by the Buddha is one of simplicity and modesty.

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

belief in karma and rebirth serves to remind us that the ending of this life is only a stop on life’s very long journey as well as the beginning of the next leg. In different time and space, life exists in different forms. All the success and failure of this life will end as life ends, but spiritual attainment and the seeds of both good and bad habitual tendency will not perish but like data be copied to future life. No matter how old one gets, there will always be hope, as there is always another life to look forward to. This is an idea that evokes positive energy; once accepted, it can only be good for us. Although it is a bit guilty of being practical minded—to give in this life in order to have better return in next life, it is not a serious flaw. Naturally, to be able to give unconditionally would be much better.

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

we must carefully examine and ask ourselves, “What is the purpose of my years of participation in animal liberation? Did I do it mainly for my own benefit?” If the intention is to attain Buddhahood for the sake of all sentient beings, then our action is undoubtedly a supramundane practice. If we liberate animals in the hope of attaining our own longevity, or a healthy human rebirth with long life, or a rebirth in Amitabha’s Pure Land for ourselves, the actual intended beneficiary is really just us while it may appear that animals are being helped by our action.

~Depicted from THE RIGHT VIEW - The Three Differences

Offering of Dharma is particularly important. If we are given two choices: 1) we can release all the fish in the market free of charge on condition that we do not recite the Buddha’s names for them or feed them nectar pills; 2) we can recite mantras, feed them nectar pills and bless them with the text of ‘liberation upon wearing,’ but we cannot buy them to set them free. Which one should we choose? Make sure it is the latter.

~Depicted from THE RIGHT VIEWS- Liberating Living Beings