The cessation of suffering means having eliminated all the defilements. It is like the reemergence of blue sky after the clouds have been blown away by the wind. Similarly, when negative karma and defilements have been purified and uprooted by renunciation, bodhicitta and realization of emptiness, Buddha nature (Tathagatagarbha) will naturally arise. This is the Noble Truth of the Cessation of Suffering, the ultimate effect of practicing the Dharma. Then, does it mean that actualization of Tathagatagarbha is the sole purpose for us to practice the Dharma? No, of course not. The ultimate goal of Mahayana practice is to attain enlightenment in order to benefit sentient beings more effectively and completely.

Excerpt from the Luminous Wisdom Book Series: "The Right View ~ The Four Noble Truths"

The most important and the key difference between Buddhism and non-Buddhism lies in taking refuge in the Three Jewels. Accordingly, taking refuge is deemed a prerequisite for anyone who wants to learn Buddhism. However, it this has never been forced upon anyone. Only those who want to learn the Buddha’s teachings or take up Buddhist practice must complyadhere to this. Not taking refuge is toone remains an outsider (with regard to the Buddha’s teachings), is off the path to liberation, and cannot be deemed a Buddhist.

~ Luminous Wisdom 1 : The Three Differences

A lot of lay people feel unbearable pain when they encounter problems in personal relationships mainly because of their over attachment.  

The Buddha instructed us to follow the middle way, to avoid extreme measures in any situation. We need not be resentful, disgusted, or pessimistic in life; but we should not see life as perfect either. Wealth and relationships are neither good nor bad on their own; whether they become good or bad depend on the mind. If we look upon wealth, relationships, and other worldly pursuits with equanimity, our life will be that much happier.

To liberate lives is a common practice frequently performed by many Buddhists. When conducted properly, the resulting merit is boundless. Otherwise, the merit will be greatly diminished. It is therefore very important for us to know the proper way of liberating living beings.

For laypeople, cultivating renunciation also means not to be covetous of worldly things. Non-Buddhists cultivate renunciation as well. Many non-Buddhist monks or clergies do not wish to remain in samsara. They too seek liberation. However, lacking the right view, theirs are not considered true renunciation.

Excerpt from the Luminous Wisdom Book Series ~ "The Right View : The Three Differences."

Buddhism occasionally uses the ocean to describe our state of mind, and sometimes the sky and clouds to explain the essence or activities of the mind. Here we draw a parallel between the ocean and our mind. The clarity of the mind is likened to an ocean surface which is completely still — without sound, waves or ripples, it is calm and peaceful and seemingly empty of time and space.

Excerpt from Luminous Wisdom Book Series: The Paper Tiger ~ Suffering is just a Paper Tiger

Is Buddhism a kind of philosophy? No. There are Eastern, Western and other types of philosophy. Some of them may enunciate certain thoughts that are similar to that of Buddhism, but their analyses never go as deep. Hence, Buddhism is not a branch of philosophy.

Excerpt from the Luminous Wisdom Book Series: "The Right View ~ The Definition"

In both Mahayana Abhidharma and Sarvāstivāda’s Abhidharmakosa, the term used for our negative emotions is kleśa or defilement, and different kinds of defilement have been clearly classified. Even in psychology and medicine, there are not nearly as many terms to describe the various aspects of negative emotions. However, no matter how it is classified, the origin of all defilement is ignorance.

Excerpt from Luminous Wisdom Book Series "The Handbook for Life's Journey : On the three poisons - How to refute Ignorance"

Chandrakirti’s Entering the Middle Way, the epitome of Mahayana teaching, holds that both mental and physical phenomena exist from the point of view of the relative truth, and neither exists in terms of the ultimate truth. Both are empty of self-nature, rather than the physical phenomena have no independent existence but the mental phenomena do. Furthermore, Chandrakirti explained that this is the view of the Buddha, because in Abhidharma-kosa-Shastra the Buddha had inquired extensively into the existence of the mental and physical phenomena from the perspective of the relative truth, and subsequently refuted the existence of both when enunciating Prajnaparamita. In other words, if existence is affirmed, then both exist, and vice versa if it is refuted. This is Chandrakirti’s point.

Excerpt from Luminous Wisdom Book Series : The Right View ~ Buddhism – The Definition