When animals see meat-eating people, they may seem a little scared. We know that animals in some ways are much more sensitive than humans. They know who are meat eaters and can differentiate the smell between a meat eater and a vegetarian. The Buddha said that when meat eaters approach animals, especially small animals, they may terrify the animals so much as to make them almost feel faint. It is the same as how a human would feel when seeing a Rakshasa, a demon also called man-eater. Consequently, from the perspective of benefiting sentient beings, those who claim to be bodhisattvas, who have taken the bodhisattva vows and are cultivating compassion definitely should not eat meat either.

Depicted from THE RIGHT VIEW - Why Vegetarian?

Buddhism holds that the cause of our cyclic existence is nothing physical but karmic force. As long as karmic forces remain, physical body will continue to manifest no matter how many times it has perished. Once the habitual tendency accumulated in the alaya consciousness has reached a maturing point, physical body may manifest at any given time. It can also be said that the physical world, the universe and the body of sentient beings are the work of alaya consciousness, not unlike what the materialists suggest that mental phenomena are something manufactured by the brain. The fact is that it would be totally useless to torture the body to attain enlightenment so long as karmic forces remain in the alaya consciousness. That is why the Buddha asked the followers not to live in hardship deliberately because it will not bring anyone any closer to liberation, only suffering upon oneself. Naturally, it would be a different matter altogether if being poor was due to a lack of merit. The Buddha did not say that Buddhists cannot be poor, must be wealthy, or that the poor and those having a hard life cannot attain liberation. He only advised that there is no need to go to extremes to be poor.

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

As a Chinese saying goes, newborn calves are not intimidated by tigers. Similarly, children are not afraid of fire. It is not because calves and children are particularly brave but they are ignorant. It is a matter of not knowing what to be afraid of. Those who claim not to have fear of death are mostly in this category.

~Depicted from THE HANDBOOK'S FOR LIFE JOURNEY - On Death And Rebirth-Understanding Death

The true nature of happiness is a special feeling from within. Sometimes this feeling is related to material matter; other times there is no connection at all. Material matter is only one cause or condition which creates a feeling of well-being. It can bring about a temporary sense of security or satisfaction, from which one can in turn derive temporary happiness. The different forms of happiness, such as a steady income, are sources of happiness but are not happiness itself.

~Depicted from ARE YOU READY FOR HAPPINESSS - The Tibetan Buddhist View on Happiness

Without practice or mind training, we cannot be sure of attaining liberation. For instance, over the several decades in our lifetime, we do not in general have to worry about our livelihood; as long as we are willing to work, it is more or less guaranteed. However, death, this uninvited guest, comes when we least expect it. At the critical moment, we are not at all prepared to confront death or transform it into the path. Invariably, we are helpless when death arrives, so the question of birth, aging, illness, and death is a more important one than existence. If we cannot address this problem properly, it is more frightening than the struggle to stay alive; if we can come to terms with the problem in the correct way, it will be more meaningful than solving our livelihood. Therefore, practice is extremely important.

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

When H. H. Jigme Phuntsok Rinpoche gave the teaching of the Great Perfection, he requested that all participants must complete the five preliminary practices beforehand or no attendance be allowed. That certainly gave pressure to many who subsequently scrambled to complete in time. Of course, if completion means only meeting the requirement of finishing 100000 mantra recitations without generating the corresponding aspiration or actions, it will do nothing for the inner self but a show of formality. Hence, it is most important to take a systematic approach to dharma practice and be mindful at all times of pure motivation.

~Depicted from THE RIGHT VIEW - The Three Supreme Methods—the ultimate methods of cultivating virtue and training the mind

To know death correctly can help us overcome fear, anxiety and evasion when death is mentioned because we already know that death is only a part of the cyclic process of life, not the end. There is no need to feel disheartened and pessimistic when facing death. On the contrary, we may even be able to elevate our life to a different level when in death if we know how to make use of the opportunity.

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

The alaya consciousness is the fundamental consciousness. All other types of consciousness, like the sixth consciousness, come and go; for example, they do not exist during our sleep or when the body suffers from a strong external impact and becomes unconscious. However, the alaya consciousness and the good and bad seeds, which are stored in the alaya, are always intact and unimpaired. Before the seeds ripen, we do not see them; but at some point, they mature and produce a result. Thus we have this saying, “good begets good; evil begets evil.”

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

Consider the following: suppose we divide time into an infinitesimal moment so small it cannot be further divided, can we still separate this time into a moment of arising and a moment of ceasing? No, we cannot. If we could, this moment would then be divisible, not indivisible. If there is only arising but no cessation in this indivisible moment, things would arise indefinitely and abide forever; if there is only cessation but no arising, what is it that has ceased to exist? Is it physical matter, mental phenomena, or something entirely different? We know that nothing exists apart from physical matter and mental phenomena. Within this indivisible moment, arising and ceasing can only happen at the same time. All things in the world are destroyed the instant they are created; their arising and cessation exist at the same time. Such is momentary impermanence.

~Depicted from THE FOUR SEALS OF DHARMA - All Composite Phenomena are Impermanent