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

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

Before the practice, we must first have the corresponding view. Without right understanding, how do we practice? If we are not even clear about the direction, there is no point in talking about the practice. A lot of people will say “we want practice, not listening and contemplation.” Although practice is imperative in the end, so too are listening and contemplation up front. We can practice only after we have given sufficient time to listening and contemplation, that is, after these activities have reached a certain level.

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

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

Some non-Buddhists think that karma dictates the arising of all phenomena. Whether a person has a good life, or even how early or late one can eat, is predetermined and hence immutable. However, this is not the Buddhist view. Buddhism holds that physical suffering and misfortune all have various contributing factors as their causes. Some illnesses, the so-called karma-induced illness, originated from previous life. They are medically incurable, no matter how much money is spent. These may be attributed to karma. If you have a cold, headache, or fever, it may also be karma related, but not necessarily caused by karma from the past lives. Hence, karma is sometimes directly responsible for certain things to take place, but other times may not be so directly involved. The point is, in all matters, Buddhism has always opposed taking the dualistic approach, affirming one while negating the other. The same applies to karma.

~Depicted from THE RIGHT VIEW - On Cause and Effect