In this Age of Dharma Decline, practitioners always tend to have myriad problems. For example, they pay less attention to the foundational elements of achieving accomplishment in Vajrayana practice such as visualization, recitation, cultivation of the right view, mindfulness, etc., but busy themselves instead with just the formalities of practice such as the mandalas, rituals, offerings, vajra dance, and so on. In so doing, the result from practice cannot manifest, nor can the four activities (pacifying, enriching, magnetizing, subjugating) be accomplished.

~Depicted from GATEWAY TO VAJRAYANA PATH - The Generation Stage

It is neither useful nor necessary to talk about other practices such as Dzogchen and Mahamudra at this time. If we bypass basic practices such as renunciation and bodhicitta for the more advanced methods, we will come up empty- handed in the end. Those who want to understand the advanced practices from a conceptual standpoint can listen to other teachings or read up on them. My purpose is to establish a method of practice that can benefit you and allow you to progress on the spiritual path. Thus, I shall not elaborate on methods that are not helpful to you now, or in which the results are barely perceptible.

~Depicted from THE FOUR SEALS OF DHARMA - SUMMATION

Bardo Tödröl elucidates the whole process of death, the state of after-death and the process of taking rebirth. The book has received rather strong support in the West mainly because its contents have been validated by many near-death experiences of people who came back to life after a sudden death. The fact that the ancient text of Bardo Tödröl happens to match the clinical findings of modern medicine accounts for its great stature and influence. You should read the book if you are interested in knowing more about it.

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

There is an analogy for this. When ink is poured on the snow, the snow will be turned into ink color. After it melts, the color can still be seen on the ground. Similarly, if karma is born of defilements, the karmic mark will be left in the alaya consciousness after defilements are gone. Karma (or cause) is kind of a unique ability. Although our eyes cannot see how rice seeds germinate, they do have within themselves the capacity to do so. Likewise, when a karmic seed is planted in the alaya consciousness, it will yield fruit when all the right conditions come together. This fruit is also called karmic effect. And this particular capacity of the alaya consciousness to yield karmic fruit is the inherent nature of cause.

~Depicted from THE RIGHT VIEW - On Cause and Effect

As in any practice, we must first know its underlying concept. It is only after full apprehension of the concept that practice can proceed. Without right understanding, our practice is blind. Without practice, right understanding is also useless. Hence, one complements the other; each is indispensable. We can eradicate our afflictions and attain liberation only with the perfect union of the two. Accordingly, before we discuss the actual practice of the Three Dharma Seals, we must also know its concept.

~Depicted from THE FOUR SEALS OF DHARMA - SUMMATION

In Buddhism, “composite phenomena” are all things — whether physical matter, mental factors, or their respective activities — that arise from causes and conditions and are subject to cause and effect. “All composite phenomena are impermanent” means all things that depend on causes and conditions for their arising are impermanent.

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

We may not believe in the existence of God, a creator of all things, but we must believe in the existence of something profound and mysterious. The world is not what we see and think. The information we receive from the five sense faculties is incorrect; what we get is merely sets of illusion. Nevertheless, we still cling to our perceptions and believe they exist. In Buddhism, the term we use is attachment.

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

Some regard Buddhism as a kind of belief. Belief also means faith. Of course faith is needed in Buddhism, but it would be oversimplified to regard Buddhism as a belief since keeping faith is only one of the aspects of Buddhism.  The foundation and the priority of Buddhism are not about belief, but wisdom and compassion.  Although Buddhism does advocate the importance of faith, it is not unique to Buddhism; science also calls for faith.  For example, people today all want to promote faith in science.  If one does not trust science, one probably would not even dare to take airplane.  People take planes because they believe in the technology that allows airplane to transport people to their destinations.  It takes faith to accomplish anything in this world, the same kind of faith as in Buddhism. Therefore, it is incorrect to equate Buddhism with belief.

~Depicted from THE RIGHT VIEW - Buddhism—the Definition

People now enjoy a more prosperous material life than at any time in the past, but they are also under greater pressure than ever before. Intense stress and competition have already pushed us toward the brink of collapse. We truly need the Dharma! Only with meditation practice can we help ourselves and others.

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