Actually, in both sutra and tantra, the outer and inner preliminaries must be practiced; as long as it is Mahayana, renunciation and bodhicitta must be developed. Though there are some differences in terminology, the content of the practice is essentially the same. Whether it is in sutra, tantra, Ch’an, or Pure Land, all require renunciation and bodhicitta; without this foundation, what point is there in reciting the buddha’s name? Or in practicing Ch’an? We should recite the buddha’s name and meditate on this basis; only then are we truly practicing Pure Land and Ch’an Buddhism.

~Depicted from GATEWAY TO VAJRAYANA PATH - Sutra and Tantra: Similarities and Differences

Sakyamuni Buddha expounded this principle two thousand years ago. Modern physics also acknowledges the continuous process of small particles arising and ceasing in a moment, in one thousandth of a second or even one ten-thousandth of a second. However, what the Buddha taught is more profound and explicit than modern physics, since the concept of an indivisible moment which is significantly smaller than one thousandth of a second or one ten-thousandth of a second is virtually inconceivable to us. The arising and ceasing that takes place in such a moment is so subtle we cannot begin to comprehend it.

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

In the past, people used to think Buddhism denotes pessimism and passivity, and teaches escape from the real world. Actually, that is not the case. The Buddhist understanding of human suffering goes well beyond this view. Buddhism is not passive; on the contrary, the Buddhist view on life, suffering, and happiness is intimately connected with the real world. We can all benefit greatly if we understand some of its concepts.

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

Bardo Tödröl was first translated from Tibetan into English by the late Lama Kazi Dawa-Samdup and edited by American scholar Walter Evans-Wentz. The book has been published and reprinted many times in the U.S. and Europe in English, German and other languages, and is highly regarded by the academia in the West. Dr. C. G. Jung, the Swiss psychiatrist, reviewed the book himself and acknowledged its unique input and value to his academic research. He said, “For years, ever since it was first published, Bardo Tödröl has been my constant companion, and to it I owe not only many stimulating ideas and discoveries, but also many fundamental insights.” W.Y. Evans-Wentz believed that the book would not only improve understanding between East and West but also correct the wrong and indifferent attitude of people, especially those in the West, toward mankind’s fundamental question of life and death. But lack of interest in or plain ignorance of this question is also the case with most people in China today.

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

The other three types of ripening do not result in karmic effect that will manifest swiftly. The first is ripening in the next life. For example, the effect of committing great evil, such as the five hellish deeds, or great virtue will definitely materialize in the next life. Second, the effect is certain to manifest but the timing of which is uncertain; it may take three or four lifetimes or even longer. Third, there may or may not be any effect. What could be the reason for this uncertainty in view of infallible karma? When a weak cause (or karma) encounters a strong antidote, causality may then be broken.

~Depicted from THE RIGHT VIEW - On Cause and Effect

In recent years, natural disasters such as earthquake, tsunami and hurricane have occurred more frequently while suicides and mental problems have become more widespread. Increasingly, people come to realize how fragile life is and begin to focus more on the subject of life and death, which everyone must face eventually. To the majority, death is a very heavy topic as it signifies great fear and trouble. But there is no escape from death, no matter what. Understanding what death really is can help us not only quash fear toward death but also find the opportunity to be free from death completely. 

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

Impermanence can be divided into two kinds, inner and outer. The world of living beings, the sentient world, is referred to as “inner,” the physical world of mountains and rivers, the non- sentient world, as “outer.” Each kind of impermanence can be further classified as continuous or momentary.

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

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

In the first turning of the wheel of Dharma, the Buddha focused on the subjects in the outer preliminaries, suffering in samsara, infallible karma, etc., which are the four truths of Theravada Buddhism, not so much on emptiness; in the second turning of the wheel of Dharma, the Buddha also mentioned impermanence and suffering to some extent, but the heart of the teachings was emptiness; in the third turning of the wheel of Dharma, emptiness was no longer the most important, rather the luminous mind became the main topic the Buddha expounded.

~Depicted from GATEWAY TO VAJRAYANA PATH - Vajrayana Terminology