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

It is said in the scriptures that because intermediate beings have no physical body, they tend to be very unstable and restless, unable to sit or stand still, just drifting aimlessly, like bodies in a dream. As intermediate beings long for a body of their own, many try to return to their old bodies. However, body and consciousness have separated and the old body is already a past. As the relationship between the body and consciousness has ended, there is no way the intermediate beings can ever go back to their previous bodies. At this point, the deceased who has lost that sense of belonging will feel very sad and distressed. Afterward, the deceased will enter one of the six bardo states, chönyi bardo or the luminous bardo of dharmata.

When entering chönyi bardo, many people will encounter blinding light and frightening thunder-like sound along with numerous Buddha images, mandalas and so forth. Many near-death-experience accounts in the West have also reported similar situations. However, these are mere illusions in the view of scientists. The fact is that these phenomena are not illusions at all but memories beyond the brain.

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

In other words, a Buddhist practitioner need not necessarily eat poorly and dress poorly, or think he or she must refrain from using the good things in life. This would also be a form of attachment. The main point is not to develop greed for these things.

The whole purpose of bringing this up is to say Buddhism is not pessimistic. Although the Buddha exhorted his followers to be content with few desires, it does not mean one must live a life of austerity. Most importantly, one should seek meaning in life through liberation, not through the pursuit of worldly pleasures.

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

We can break down happiness into endless types. To simplify, however, there are essentially two kinds: one is happiness derived from worldly things; the other is happiness which does not come from worldly things. Within the second kind, one type is a feeling of great happiness over and above general well-being. This feeling is experienced during the course of serving or benefiting other sentient beings – a pursuit also shared by the bodhisattvas in Mahayana Buddhism.

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

The process of coming out of meditative concentration can also be called “getting up from a sitting.” After completing our practice at a sitting, we should not get up immediately but rather look back and reflect on the practice.

There are two kinds of outcome: in one case, the practice goes well with few thoughts to distract us; it is easy at this time to become arrogant and think if we continue to practice this way, we will attain realization. We must then subdue this pride by telling ourselves: “Although this practice was good, it does not mean I am special. I must still do well next time.” This is how arrogance can be ameliorated.

In the other case, the practice does not go well and is actually filled with a lot of negative emotions – greed, anger, delusion …. , even more so than when we are not meditating. It is easy at this time to be despondent and think if we meditate like this, there is no hope for liberation. We must then encourage ourselves: “Even if I failed at this sitting, there will be another. Although I encountered a lot of discursive thoughts as well as afflictions in this sitting, it is very normal since I am just a beginner; these distractions are to be expected. However, by persevering and making effort one step at a time, I will succeed for sure; there is no reason to lose hope.”Then vow to succeed in the next sitting. When practicing, do not fall into the two extremes – of being arrogant and feeling disappointed too early.

~Depicted from THE FOUR SEALS OF DHARMA - The Final Review

What does true peace mean? After liberation, there is genuine freedom from the three types of suffering mentioned before; the seeds of the three types of suffering and their designations also cease to be. This pure and everlasting happiness is true peace. It is not the happiness ordinary people refer to; rather, happiness is just freedom from suffering that arises from contaminated actions. Because it is pure, it is deemed “true peace.”

~Depicted from THE FOUR SEALS OF DHARMA - Nirvana Is True Peace

Buddhism, certainly Tibetan Buddhism, places great importance on happiness. The emphasis in Mahayana Buddhism is not on one’s own happiness but rather that of all sentient beings. When we strive for the welfare of all beings, we can at the same time attain even greater happiness for ourselves. This well-being ultimately surpasses any that material enjoyment can bring. Such is the Tibetan Buddhist view on happiness.

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

Some people run into problems when they practice contemplating samsara is suffering. I’ve come across people who go to extremes: before they do the practice, they are confident about life, their work, and the world, and feel good about everything; however, after doing the practice, the world turns grey, they lose interest in everything and become extremely passive and listless — to the point of seeing no meaning in life at all.

Is renunciation the same as passivity and pessimism? No, it would be a mistake to think so.

Just as bodhicitta is more than mere compassion, it is, with compassion as the base, the resolve and courage to attain Buddhahood in order to liberate all sentient beings; renunciation is more than just apprehending samsara is suffering, it is also the determination to seek liberation for oneself.

~Depicted from THE FOUR SEALS OF DHARMA - All Contaminated Things are Unsatisfactory

Only a small percentage of people are truly concerned with the welfare of others, not their own. One analogy in the sutras is as follows: Sow grains to reap grains, but straws need not be sown as it can be reaped without volition. (Sowing grains is likened to the bodhisattvas’ practice of the six perfections; grains, the welfare of sentient beings; and straws, the welfare of one’s own). Another analogy is: Make a fire to cook rice and have rice to eat, but smoke need not be attended to as it will arise naturally from the fire. (Making a fire to cook rice has the same connotation as sowing grains; rice, the same as grains; and smoke, the same as straws). What these analogies tell us is that although our capability is limited, if we can truly let go or set aside our own concerns—not just those in this life but also liberation in the future—and focus wholeheartedly and unconditionally on benefiting others, our own welfare will take care of itself.

~Depicted from GATEWAY TO VAJRAYANA PATH - Vajra Master and Empowerment