Vajrayana Buddhism was developed in two stages: the First and the Second Propagation period. The period of the First Propagation refers to Nyingmapa whose central teaching is Dzogchen, or Great Perfection. The tantras of Great Perfection specify clearly that no meat eating be allowed. The period of the Second Propagation refers to Gelugpa, Kagyupa, Sakyapa and all the other schools of Vajrayana Buddhism in Tibet except Nyingmapa. Of all the tantras of this period, the most important and pivotal is the Kalachakra Tantra. Both the Tantra and its annotations specify very clearly that meat eating is not allowed. All these point to the fact that Mahayana Buddhism, be it exoteric or esoteric, is against eating meat.

~Depicted from THE RIGHT VIEW - Why Vegetarian?

In our previous teachings on the preliminaries, we emphasized the three stages an ordinary person must undergo on the path from initial practice to final attainment of buddhahood. The first stage is to give up the pursuit of worldly pleasures and cultivate renunciation; the second stage is to give up selfishness and develop bodhicitta; the third stage is to give up self-attachment and establish the wisdom that realizes no-self. In the first and second stages, there is no difference between sutra and tantra.

~Depicted from GATEWAY TO VAJRAYANA PATH - Sutra and Tantra: Similarities and Differences

 For example, if one has only limited knowledge of Buddhist philosophy, e.g., the rarity and preciousness of human birth or the suffering nature of samsara, doubts about the viability of gaining liberation through Dharma practice, the methods to be used for attaining enlightenment, or the soundness of the practice being undertaken, to name a few, may arise during the course of one’s practice. Lacking the wisdom gained from an orderly training in the Dharma and from contemplation, one is incapable of solving these issues alone and thereby easily confused, which ultimately may turn into a kind of hindrance to one’s practice. Whereas gaining the requisite wisdom can be both helpful and encouraging. As practitioners of the Dharma, we should at the least have an adequate understanding of the key doctrines. Such knowledge is more than just needed for a true practitioner; it is indispensable.

~Depicted from THE RIGHT VIEW - The Four Noble Truths—the Path Out of Samsara

Sentient beings in general, certainly the beings in hell and even the gods, do not have the opportunity to practice on the path of liberation. To establish a foundation for practice on the path of liberation, one must start in the human realm. Gods can also practice if they laid the basis of the practice in their previous life as a human being; thus, establishing this foundation in a previous life as a human is the only condition that governs whether they can continue to practice or not.

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

Before meditation, we should first get ready, that is, shut the door, go to the bathroom, turn off the cell phone, etc. We should deal with these chores ahead of time so as not to disrupt the actual meditation practice. Thereafter, go to a shrine room if there is one, and prepare a cushion. This cushion is called a meditation cushion; it should be higher in back than in front to allow the body to sit comfortably. As you sit on the meditation cushion, make the following vow: during this sitting, I will remain in meditation no matter what.

~Depicted from THE FOUR SEALS OF DHARMA - Preparing for the Preliminaries

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

This is to generate aspiration. If at the time there is still enough strength, one should practice the Seven Branches, including visualization and chanting the prayer. If unable to do so, one should contemplate this way: With all the roots of virtue accumulated over past-present-future lives, may I never forget bodhicitta and be able to cultivate bodhicitta in all future lives. Furthermore, may I have the chance to encounter admirable friends of Mahayana life after life. Then, pray to the guru and the Three Jewels for blessings to have these wishes come true. To wish wholeheartedly in such ways signifies the power of aspiration.

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

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

We should ponder this: If I can be forbearing in the face of personal attack or insult, not only other people will see me in a new light but also help train my mind. If everybody is nice to me, how will I have the chance to practice forbearance? Now that this person has given me such a good opportunity and helped me accumulate great merit, how can I feel hostile toward this person and not repay the favor?

~Depicted from THE HANDBOOK FOR LIFE'S JOURNEY -On The Three Poisons-How to Confront Anger