Feeling is a specific aspect of the mind. Objects like steel, cement, brick, glass, etc. do not have feeling – they do not feel either suffering or happiness. After we die, the body is just like a stone or brick. When it comes in contact with earth, water, fire, wind or anything on the outside, it does not react. It is no longer conscious and thus cannot feel suffering or happiness.

~Depicted from ARE YOU READY FOR HAPPINESS - How to Face Suffering and Happiness-How to Face Suffering

We cannot say that the pure world perceived by a buddha or bodhisattva on the eighth ground is perverted, that the impure world we perceive is actually correct. If we were to insist on being right, then by extension, the world would appear all wrong when we reach the eighth bhumi. Our practice would have done nothing but strengthened our obscurations, misconceptions, and delusions. I doubt if any Buddhist would agree with this!

~Depicted from GATEWAY TO VAJRAYANA PATH - Vajrayana Terminology

In sutra, ground is the illusory world we see in front of us, which includes sentient beings, the external world of mountains, rivers, earth, etc., and emptiness; fruition is the attainment of the three resultant bodies of buddhahood—the dharmakaya, sambhogakaya, and nirmanakaya. We ordinary people are not yet buddha, but through practice we can attain buddhahood after three asamkhyeya kalpas. Sentient being is the cause; buddhahood is the result.

~Depicted from GATEWAY TO VAJRAYANA PATH - Vajrayana Terminology

It is also very important to place the texts of ‘liberation upon wearing’,³ such as the Tantra, Single Heir of the Doctrine, on the head of the beings to bless them. Beings touched by this will soon be able to attain liberation. One may question, “These beings have neither practiced nor received transmissions of the Dharma. Why should they be able to attain liberation simply by attaching such texts to their body or being touched by it?” The only plausible explanation would be the inconceivable power of the Buddha’s skillful means to deliver sentient beings from suffering.

~Depicted from THE RIGHT VIEW - Liberating Living Beings

What is a Buddha? Is the real Buddha the one appearing in a thangka with golden face and sitting in a full lotus position?

That is only a partially real Buddha. In the view of Mahayana, the Nirmanakaya (Emanation Body) and the Sambhogakaya (Bliss Body) are the manifestations of the Buddha in order to liberate ordinary people and bodhisattvas of the first to the tenth bhumi, respectively.   The Nirmanakaya is for the Buddha to communicate with ordinary people. Although Buddha-nature exists within the mind of every sentient being, the Dharmakaya (Truth Body) of the Buddha is rendered powerless to those who have not attained realization and thus must rely on the Nirmanakaya and the Sambhogakaya of the Buddha for guidance to enlightenment. However, neither the Nirmanakaya nor the Sambhogakaya is the true Buddha, only the Dharmakaya, the union of wisdom and compassion, is.

~Depicted from THE RIGHT VIEW - Buddhism—the Definition

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

What is inner impermanence? The term “inner” denotes sentient beings. The sentient beings referred to here are not plant life but living beings that can experience suffering and happiness.

Inner impermanence can also be classified as continuous or momentary.

Continuous impermanence is easy to understand, like when we undergo successive rebirths as a human or god in the previous life, as a human in this life, and as a human or animal in the next life; or when we experience the various changes within this lifetime, i.e., birth, infancy, childhood, youth, manhood, aging, and death. These changes which we can clearly observe not only in ourselves but also in other beings constitute continuous impermanence.

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

When facing death, all the worldly wealth, knowledge, experience and so forth are rendered useless. Without prior training in preparation for one’s mortality, every person, however prominent his or her status in life is, will panic in the face of death. Many people become extremely pessimistic and despaired, turning gray-faced and gaunt in no time, after being diagnosed with advanced cancer and given the verdict of death by the doctors. Very often their fear is more detrimental to their condition than cancer itself.

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

The posture that one takes at time of death is quite important. When dying, one should keep the same lying position as that of Sakyamuni Buddha when he went into parinirvana—head to the north, feet south, lying on the right side of the body, placing right hand under the head, pressing the right nostril with the right little finger and breathing through the left nostril. It is said in the scriptures that when lying on the right side of the body, breathing will naturally go through the left nostril. Nevertheless, it is still important to block the right nostril. Whether being Buddhist or not, by taking the right posture when dying, one can be sure not to take rebirth in the three lower realms for the next one or two lives, even without the help of any other transference ritual.

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