If one is proficient in the practice of aspiration and application bodhicitta when alive and undertakes to practice the same at the time of death, the practice will strengthen in power and guide one through the end of life.

~Depicted from THE HANDBOOK'S FOR LIFE JOURNEY - On Death And Rebirth-Key Points for Practicing Bodhicitta on Deathbed

At the outset, our practice should not be very long; moreover, it cannot be forced. We should not feel compelled to practice when we are not up to it, otherwise rejection sets in. Some practitioners put pressure on themselves to practice and eventually become very resentful when they see their own place of meditation. This is not helpful to the practice. Therefore, if we are unwilling to continue with the contemplation, we should stop; if we are tired, we should allow the body to relax completely and dismiss all thoughts of good and bad, past and future, etc. Leaving the mind to rest in this way is also a kind of practice. When we train in relaxation, there is no element of realization or wisdom of any kind; however, this state of mind contributes to realization, so it also constitutes practice.

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

Today, the complete lineage of the Inner Tantra can only be found in Tibetan Buddhism. It prevailed in India up until some eight or nine hundred years ago; when the Tibetans went to India to learn Buddhadharma, it was already difficult to come upon traces of the lineage. In ancient India, practitioners of the Inner Tantra were very discreet, the reason being that India at the time was a very complex place with people holding myriad and opposing views everywhere, a condition ripe for intense argument to erupt easily. Even Sakyamuni Buddha checked his words carefully when propagating the Dharma.

~Depicted from GATEWAY TO VAJRAYANA PATH -The Parable of a Black Snake

Buddhism holds that a glass of water seen by sentient beings of the six realms will manifest six different phenomena, respectively. By the same token, beings of the six realms will see six different worlds, somewhat like the idea of the multiverse.

~Depicted from THE RIGHT VIEW - Buddhism—the Definition

We generally think of a mantra as something we recite, such as the mantra of Vajrasattva, but this is just one of its many meanings. Actually, the tantric view, conduct, and practice are all included in the mantra because they can all free us from our afflictions.

~Depicted from GATEWAY TO VAJRAYANA PATH -  A Compendium of the Vajrayana

The Buddha said: we can seek happiness -- that is our right; however, the happiness derived from material things cannot be relied on. Thus, when we pursue worldly pleasures, we should concurrently look for even greater happiness – the kind that comes from the spirit, or from undertaking work which is noble and meaningful.

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

To facilitate the understanding of these concepts, we shall utilize language that is familiar to everyone. The aggregate of form in Buddhism refers principally to the body and external objects; the aggregates of feeling, perception, volition, and consciousness refer primarily to the mind, and the activities of the body, matter, and mind. The aggregate of form shall first be explained.

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

Buddhism has a number of very special methods for overcoming suffering. With practice, the methods help us purify our mind and reach a higher state of attainment. In the short run, we can alleviate our stress; ultimately we can be free of the suffering of birth, aging, illness, and death.

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

Once there is doubt, we might act in our own interest without regard to the law and moral conduct; thinking others are unaware of our true intention, we bring harm and injury to them. If we genuinely believe in and respect cause and effect, we will be fearful of committing transgressions. This is because there is no connection between “cause and effect” and “whether others know our true intention.” When we commit a transgression, this action, like a seed, is stored and will one day mature. No one is spared at the time it matures; where there is cause, there is effect – that is the objective reality. Without cause and effect to restrain us, our moral standards will decline to even beyond the bottom line. This will create even greater alienation among people and generate a lot of problems for society. Therefore, we should believe in cause and effect, and practice the ten virtues. 

~Depicted from ARE YOU READY FOR HAPPINESS - Spiritual Equipment for Modern Times