Another analogy is this: in ancient times, most of the towns in the East and West are surrounded by a wall; one must enter the town through a gate. If the town only has one gate, a person who wants to go into town must enter through this gate. Many families live in the town; once inside, the person is free to visit any family. However, if the person does not pass through this gate, he can only stay outside and never get in. Renunciation and bodhicitta are the same—they are the only entrance to practice. After cultivating renunciation and bodhicitta, we are free to take up Dzogchen, Mahamudra, Kalacakra, or the generation and completion stage practices. Without renunciation and bodhicitta, it would be foolish to think we can succeed in any of these practices.

~Depicted from GATEWAY TO VAJRAYANA PATH - Entering the Vajrayana Path

A lot of people opt for a life in the middle whereby there is neither great suffering nor happiness – a relatively placid life in which they can also practice the Dharma. However, an ordinary life such as this is not necessarily long-lasting. We cannot avoid the eight types of suffering, including birth, aging, illness, and death, and may even encounter great vicissitudes in life. Without the Dharma, how do we confront these circumstances?

Hence, it is not just in times of suffering, but also in times of happiness, that we need the Dharma. With the wisdom and the force of the teachings to face happiness, to share our good fortune with others, then happiness will not obstruct our practice.

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

Where do these harmful pills come from? Some are from tertons who are actually impostors and some are concocted by demons to hurt sentient beings. At times, genuine nectar pills, after being handled or made by persons who have broken samaya vows, can also be tainted. As Guru Rinpoche did not leave behind many nectar pills, accomplished masters, after retrieving them, will mix them with other nectar and medicinal herbs, then bless the pills through meditation and mantra recitations. If during this process there is one samaya violator among the attending practitioners, the pills will get tainted.

Therefore, close attention is needed when administering nectar pills. As ordinary beings, we cannot tell the real from the fake ones with the naked eye. The only way is by examining whether the pills came from a pure source. This is a very important step. If we are unsure of their source, we should just chant the Buddha’s names and omit giving the nectar pills to the soon-to-be liberated beings.

~Depicted from THE RIGHT VIEW - Liberating Living Beings

The mark of a successful Phowa is that after death, there is visible hair loss, a bump or some yellow liquid seeping around the vertex. These marks serve as proof of successful rebirth. If these symptoms are present, the subsequent guide for the practice of the intermediate state will no longer be needed. If not, the guru or dharma friends will need to provide guide for the practice of the intermediate state.

~Depicted from THE HANDBOOK'S FOR LIFE JOURNEY - On Death And Rebirth-How to Face Death

Many people who do not understand the views of Madhyamaka tend to find many contradictions when reading the scriptures of Prajnaparamita, such as the Diamond Sutra and the Heart Sutra, that expound the idea of emptiness, i.e., the five aggregates, the four elements and in fact all phenomena are without distinct self-nature. This is plainly because they do not know the need to separate the two truths in their analysis. Here are some of the usual questions: Is Buddhahood a fallacy? If the Buddha is empty of self-nature, what is the point of practicing the Dharma and how is one supposed to attain Buddhahood? Are causality and rebirth for real? If karma, samsara, Buddhahood, the practice itself and the act of freeing sentient beings from suffering are all real, how can they be empty of self-nature at the same time? To answer these questions, the two truths must be applied separately.

~Depicted from THE RIGHT VIEW - The Two Truths—the Key to Unlocking Madhyamaka

What kind of practice is animal liberation? That also depends on your motivation. Even if the motivation is for a rebirth in the god or human realm or to avoid rebirth in the three lower realms, rather than for health or longevity in this life, liberating animal is still just a mundane activity. To liberate animals for one’s own freedom from samsara is viewed as a supramundane Theravada practice. To do it out of bodhicitta, the wish to attain Buddhahood for the sake of all sentient beings, is a supramundane Mahayana practice. To couple the Mahayana practice with some Vajrayana views essentially makes animal liberation a Vajrayana practice.

~Depicted from THE RIGHT VIEW - The Three Differences

What does “reaching a certain level” mean? By this we mean it is impractical to receive teachings on all of the 84,000 Dharma methods; however, at the very least, we should understand the method we are practicing, why it is practiced this way, and what the final outcome is. To achieve this understanding, we must first spend an appropriate amount of time to listen and reflect on the Dharma.

~Depicted from THE FOUR SEALS OF DHARMA - The Importance of Practice

If the dying person has never received any precepts before, either precept for taking refuge or that of lay practitioners, transmit whichever is needed. If the precepts received before have somehow been broken, now is the time to restore them. In Tibet, when a person is about to die and if time permits, the dying person must be given the chance to receive empowerment. If empowerment is received at time of dying, there will be no chance of breaking the Vajrayana vows. Hence the precept will be kept pure when the person is leaving this world, which can favorably influence the direction of rebirth to the next life. It is therefore critically important to be able to receive precepts and empowerment at time of dying.

~Depicted from THE HANDBOOK'S FOR LIFE JOURNEY - On Death And Rebirth-How to Face Death

Regardless of social status or profession, all of us should cultivate love and elevate our minds as this is the most important objective in life. It is absolutely possible to train and elevate human mind. In terms of specific methods, the most extensive and the most effective are in the Buddhist teachings. When our mind actualizes its fundamental state of wisdom and compassion, then all will be just fine.

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