We should never rely too much on our senses because they are imperfect. The eye can only see the most superficial layer of the earth; we see light, but only a minute part of the spectrum. We hear sounds, but only ordinary sounds; we cannot distinguish between sound waves of higher or lower frequencies. Hence, we cannot conclude our sensory perceptions are absolutely real.

~ Depicted from ARE U READY FOR HAPPINESS : The Significance of Buddhist Philosophy Today

After a person has killed a being or stolen things, the karmic seed of such actions will remain in this person’s alaya consciousness. When it will germinate is uncertain, however. The scriptures often use the analogy of harvesting crops to illustrate the timing of karmic effect. There are a great variety of grains and vegetables and the length of time for them to ripen varies. Some may ripen in only one to two months, others five or six months, or even longer. The types of seeds, the geographical location and the climate are all contributing factors to this disparity.

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.

~ Depicted from THE RIGHT VIEW : The Four Noble Truths 

From death to rebirth, there are at least more than a few chances for a person to obtain liberation, attain Buddhahood or be reborn in Sukhāvatī (pure land of Amitabha) if one has grasped the pith instructions on death. Short of attaining Buddhahood or being reborn in Amitabha’s pure land, by applying the pith instructions on death, one can also freely choose to be reborn in the human realm, having a life endowed with freedom and leisure to practice the Dharma and ultimately gain liberation.

Having grasped the pith instructions, one is no longer just at the mercy of past karmic force when taking rebirth. Absent this knowledge, one will miss all the opportunities to be free from the control of karmic force time and time again. It is therefore crucial to learn the pith instructions on death.

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

Liberation is not a fairy tale nor is it mysterious. Through proper training, the mind of ordinary people like us, bounded by attachment and ignorance, can absolutely be transformed into the pure state of Buddha nature. This is liberation.

~ Depicted from THE HANDBOOK FOR LIFE'S JOURNEY : On The Three Poisons - How to Refute Ignorance

What constitutes a true practice? It is contemplation on precious human birth, impermanence of life, and the other preliminaries. This discussion on the practice of the Four Dharma Seals is based on the teaching of Mipham Rinpoche, but overall, it is training in renunciation and bodhicitta, and gaining realization of emptiness of self through practices in Madhyamaka and Dzogchen.

We must try our utmost to cultivate these three qualities of mind. If at the end of our lives, we do not have renunciation and bodhicitta, nor realization of emptiness, and moreover cannot obtain a favorable rebirth in the three higher realms, the consequence of falling into the unfavorable realms is unthinkable.

Let us consider for a moment where we are exactly in our practice. After an investigation like this, some people may delight in discovering they have perfect bodhicitta; some may regret they have not started to practice bodhicitta; some may know with certainty they are in the process of cultivating bodhicitta. Regardless, we should all work towards this goal. Those of you who are not practicing should start right away; those who, like me, have not yet aroused bodhicitta should exert greater effort; those who already have bodhicitta can start the practice of emptiness.

~ Depicted from THE FOUR SEALS OF DHARMA : Preparing for the Preliminaries

In the Diamond Sutra, it is clearly stated, “Seeking to see me in form or hear me in sound is taking the deviant path. The Thatagata cannot be met this way.” The Buddha represented via form or sound is not the real Buddha. Thinking that seeing the Buddha is to see the body of the Buddha and hearing the Buddha is to hear the voice of the Buddha are all wrong views. It is also stated very clearly in The Sutra of Bodhisattva Ksitigarbha’s Fundamental Vows that only dharmakaya represents the real Buddha.

~ Depicted from THE HANDBOOK FOR LIFE'S JOURNEY : On The Three Poisons - How to Confront Anger

Many people are afraid of ghosts, and Buddhists are no exception—afraid of going to dark places at night or getting nervous when passing the cemeteries. At times like this, if one is brave enough, stop moving and observe: When I was nervous just now, what exactly is that thought of fear? After making this observation, it is likely that one comes to realize that, although the sense of fear is still present, the nature of fear is entirely unreal, empty of any substance, like bubbles. Right away, the fear toward ghosts vanishes without a trace.

~ Depicted from "THE HANDBOOK FOR LIFE"S JOURNEY : On The Three Poisons - How to Confront Anger