In our lifetime, we have never experienced our innate clarity, even though all our suffering, happiness, and emotions come from deep within the mind. Buddhism often uses the term “clarity” to describe the most fundamental level of the mind (luminosity and clear light are other terms also used). This kind of “clarity” is neither visible light, nor non-visible light; it cannot be found in any electromagnetic spectrum in physics. It is a state of purity totally free of defilements. There is no happiness or joy, suffering or anxiety in this state of great equanimity.

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

Although most of the concepts the Buddha taught can be deduced logically, some are difficult to discover without profound insight like the Buddha’s. When Buddha Sakyamuni was propagating the Dharma, he also said it is difficult for an ordinary person to observe and understand cause and effect. Thus, before we reach a certain level of wisdom, it is best not to inspect the workings of cause and effect. Even if we try, we will not be able to come to any conclusion; we might even raise doubt over its validity.

Once there is doubt, we might act in our own interest without regard to the law and moral conduct; thinking others are unaware of our true intention, we bring harm and injury to them. If we genuinely believe in and respect cause and effect, we will be fearful of committing transgressions. This is because there is no connection between “cause and effect” and “whether others know our true intention.” When we commit a transgression, this action, like a seed, is stored and will one day mature. No one is spared at the time it matures; where there is cause, there is effect – that is the objective reality. Without cause and effect to restrain us, our moral standards will decline to even beyond the bottom line. This will create even greater alienation among people and generate a lot of problems for society. Therefore, we should believe in cause and effect, and practice the ten virtues.

~Depicted from ARE YOU READY FOR HAPPINESS - Spiritual Equipment for Modern Times

Without the Buddhist teachings and practice, most people are still able to endure suffering; this is because they hold on to hope, even if it is very slight. Faced with good fortune, however, it is difficult for them to remain composed; with money, power, and status, they become megalomaniacal and self-important. Unable to return to their simple life before, and even less willing to listen, reflect, and practice the teachings, they indulge in material pleasures and gradually deplete their blessings.

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

The three yogas of Nyingmapa represent three different levels of view, which move ever closer to the nature of mind from one level to the next. Mahayoga is mainly about the generation stage, its object more outwardly directed; hence there are many discussions on visualization, mantra recitation, offering, etc. in its contents. Anuyoga is primarily about the completion stage, its object the vajra body which is inwardly focused; hence fewer practices about visualization and mantra recitation are included, its main purpose being to control the channels, winds, and essences of the body. It is the view of Anuyoga that practices of visualization, mudra, mantra recitation, offering, etc. as dictated in Mahayoga are all unnecessary detours. Atiyoga talks about the completion stage without marks, which holds that all things, be they external or internal, are manifestations of the mind. As long as the nature of mind is realized, none of the external or internal practices is needed, as they are all deviations. Therefore, the object of Atiyoga is neither the external practices of visualization, mantra recitation, making offering, etc. nor the practice of channels, winds, and essences of the vajra body, but the luminous nature of mind.

~Depicted from GATEWAY TO VAJRAYANA PATH - The Completion Stage —the skillful means to realize emptiness

The specific methods we have already mentioned are all techniques for integrating the Dharma in our daily life. A lot of people also recognize the need to bring the teachings into their life; however, without practice and the right view and understanding, what is there to bring into real life?

~Depicted from ARE YOU READY FOR HAPPINESS - How to Face Suffering and Happiness-Taming the Mind as in Taming the Elephant

Some non-Buddhists in India follow asceticism strictly, forsaking food, clothes, bath, etc. They believe liberation can be attained through physical austerity. Others suggest that practitioners must jump into five fires—fires in the four directions plus the sun—to attain liberation after the body has been burned down. In Hetuvidya,¹ the view of a non- Buddhist school was mentioned, which posited that both physical and mental phenomena are the causes of samsara. When one of them is destroyed, freedom from samsara may then be possible.

We must be clear that all these views are wrong.

~Depicted from THE RIGHT VIEW - A Buddhist’s Mode of Life

There are two traditions in sutra: one is the common, or typical, sutra tradition that focuses mainly on the teachings of the Buddha in the first and second turnings of the wheel of Dharma; the other is the uncommon sutra tradition. Many of the scriptures in the Buddha’s third turning of the wheel of Dharma dwell on the six perfections and the four methods of guidance that underlie the vast activities of the bodhisattvas, but there are also ten quintessential sutras that place a great deal of emphasis on luminosity of tathāgatagarbha, the luminous mind of the buddhas that is inherently present in each being; we call these ten sutras in the third turning the uncommon sutras. The view in uncommon sutra is entirely different from the view in common sutra, but very similar to that in tantra, even if it is not as clearly stated. For this reason, these ten sutras are said to be “half sutra half tantra.”

~Depicted from GATEWAY TO VAJRAYANA - Vajrayana Terminology

At the same time, we should think: although all that is defiled or tainted is the cause of suffering, I enjoy a quiet and relatively happy life now because of the merit I accumulated in past lives; this happiness does not come by easily. The sutras state that true and unparalleled good fortune in the world is to be able to live a relatively good life and have the opportunity to listen, reflect, and practice the Dharma at the same time. It is exceptionally rare to find people in samsara who fulfill both conditions.

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

Presently, on all the continents except Antarctica, there are children who can remember their past lives. When these children first began to talk, they would say who they were, where they came from; they would give their parents’ names and details of their past lives. Their parents in this life would then check and validate the actual existence and subsequent death of the persons mentioned. Often enough these children inherited very strong habitual tendencies from their past lives—one who loved to smoke in past life would steal his father’s cigarettes to smoke in this life; one who died of a car accident in past life would be too frightened to go near cars in this life, and so forth. Some of them don’t feel close to their parents of this life but take the parents and relatives in the past life as their real parents and family instead. Many parents are unwilling to make this public lest others should think their children are mentally unstable, out of embarrassment, or because it violates their own religious beliefs. Nevertheless, the secret gets out eventually.

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