The Buddha told his disciples: it’s clinging to any objects that will become obstacles to liberation, not the value of the clung objects. At the time of death, if a rich person can distribute his assets properly, which leaves him with no attachment to his assets, the assets will not become obstacles to his liberation. To the contrary, even if one’s assets are not abundant, if one clings to them, then the assets will become obstacles to one’s liberation.
It’s highly possible for one to realise the nature of mind if one is adept in the Ngöndro practices and calm abiding practice, and having fervent devotion in Dzogchen and the teacher. Everyone of us has an opportunity to achieve that. However, without engaging in the Ngöndro practices, one will not have the opportunity as such. Therefore one needs to lay a solid foundation first, refraining from only focusing on one practice of foundational practices. One needs to adopt a down-to-earth approach to practice methodically, starting by cultivating renunciation. One cannot use tricks in dharma practice; rather, one has to begin with foundational practice.
Shakyamuni Buddha taught us: birth, old age, illness and death are the natural law and nobody can escape from it. Attachment is the culprit to confront these suffering. Having attachment is bound to lead to suffering. How to face up with suffering is the most important task of life. Buddhism teaches us that the best way to confront this suffering is to let go of it.
Buddhism, certainly Tibetan Buddhism, places great importance on happiness. However, the emphasis in Mahayana Buddhism is not on one’s own happiness; it is the welfare of all sentient beings which is important. When we strive to bring joy to all beings, we can be sure of attaining even greater happiness for ourselves. This well-being ultimately surpasses any that material enjoyment can bring. Such is the Tibetan Buddhist view on happiness.