First, as a Mahayana practitioner, when aspiring or dedicating, one should begin with the vow: “May I, in the many lives from now until enlightenment, never harm the life or even a single hair of another being, not even for the needs of my own body or life.” Naturally, one must make good one’s promise. If, for the time being, one cannot fully keep one’s words, at the least one should vow this way: “May I, in the many lives from now until enlightenment, never intentionally harm the life of another being, even for the needs of my own body or life.” Failing this, any more talks on practicing Mahayana would be pointless. Moreover, we should encourage ourselves to make the promise of not harming other beings at all costs as quickly as we can and make good that promise, which ought to be the goal of our practice at the moment as well.

Many people think burning incense, prostrating to the buddhas, and giving to charity are the ways in which the Dharma teachings are applied to life. Actually they represent only a portion of Buddhist practices in life, and a very superficial one at that. The essence of the teachings is in taking refuge, developing renunciation, compassion, bodhicitta, and the view of emptiness. Through these methods, we can face and surmount difficulties we encounter in everyday life with ease.

- Quote from Are You Ready For Happiness? Don't Let the Paper Tiger Scare You Off, "How to Face Suffering"

What are the three supreme methods? They are: 1. motivation; 2. actual practice with a mind free of clinging and concepts; 3. dedication.

In addition, when encountering suffering each time, we should sincerely wish: may I suffer in the place of all sentient beings; may no one else experience the same kind of hardship. It is best if we can generate this aspiration without pretension; if not, there is still substantial merit in generating a contrived aspiration. In many sutras it is stated this practice has infinite merit. When suffering descends on us, we should always take up this practice with true sincerity. Then suffering becomes a positive condition for our practice, and we are also less likely than in the past to reject adversity.

- Quote from Are You Ready For Happiness? Don't Let the Paper Tiger Scare You Off, "How to Face Suffering"

The Great Perfection itself is deemed supramundane, but our motivation for practicing it or listening to its teachings could turn it into a mundane practice instead. If our motivation were to gain benefits in this or next life, the teaching of the Great Perfection would cease to be supramundane upon entering our mindstream; it would not even be a Mahayana practice. What would it be then? It would just be a mundane practice, or, a practice of mundane Great Perfection.

Although many people are Buddhist followers, they have not given sufficient time to listening, reflecting, and practicing the Dharma, and are in that sense no different from non-Buddhists in character. Within the Buddhist community, we can see disharmony and grievances throughout. Why do they not practice? It is because they do not know how precious human birth is and how rare this opportunity is. It is useless to buy a larger house or a more expensive luxury car. We should cherish our life and this exceptional opportunity. We should know this is the most fortuitous time; if we still do not recognize our good fortune and begin to practice, our blessings will diminish in the road ahead.

- Quote from Are You Ready For Happiness? Don't Let the Paper Tiger Scare You Off, "How to Face Happiness"

On the other hand, many people feel insecure without money or the care of their children in old age, so they busy themselves all the time with the task of making money. As a result, their older years might have been well provided for, but not at all for their future lives. Eventually, everyone has to go through death and rebirth. It is startling to see that people in the secular world make no preparation for either.

The essence of Mahayana Buddhism is bodhicitta; the basis of bodhicitta is compassion. Without compassion, there can be no bodhicitta.

Although suffering is hard on us, if we know the method, it will strengthen our practice, cultivate the mind, and fill our hearts with joy. When this joyous feeling develops to a certain stage, our physical pain becomes less acute, our mind more open; we can face suffering with ease, and relate better with people; hence, we should embrace, even welcome, suffering when we encounter it. Just as in acupuncture, patients are willing to bear the pain of the treatment and pay for it, because they know they can attain good health in exchange. In the same way, our suffering can bring us mental well-being, happiness, even liberation. We do not have to pay for suffering, only confront it directly and transform it into the path.

- Quote from Are You Ready For Happiness? Don't Let the Paper Tiger Scare You Off, "How to Face Suffering"