To eliminate innate attachment to permanence, we should contemplate continuous impermanence. This is because a lot of undesirable thoughts, afflictive emotions, and karmic formation come entirely from our ongoing adherence to things being permanent. For instance, if we think a car can last a long time and is useful until such time it breaks down, the desire to own a car will arise; we may take any number of measures, even theft, robbery, and fraud, to realize this goal, thereby creating bad karma from killing, lying, etc. The source of afflictions, karmic formation, and all such problems is the attachment to the car, while the cause of this attachment is our adherence to permanence. If the latter is not eradicated, we cannot resolve the problems mentioned above.

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

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

We should never rely too much on our senses because they are imperfect. The eye can only see the most superficial layer of the earth; we see light, but only a minute part of the spectrum. We hear sounds, but only ordinary sounds; we cannot distinguish between sound waves of higher or lower frequencies. Hence, we cannot conclude our sensory perceptions are absolutely real.

~Depicted from ARE YOU READY FOR HAPPINESS - The Significance of Buddhist Philosophy Today

Many people have read the Heart Sutra and may even have recited it. According to the Heart Sutra, there is no eye, ear, nose, tongue, and body. Although in life no one would deny the existence of the eye, ear, etc., the ultimate conclusion in Buddhism is that all phenomena are illusory. We just have not realized it yet.

~Depicted from ARE YOU READY FOR HAPPINESS - The Significance of Buddhist Philosophy Today

All the practices in Highest Yoga Tantra, without exception, place great emphasis on renunciation and bodhicitta. At the generation stage, for instance, one may have a very clear image of the buddha during visualization, but without compassion and the correct view of emptiness, it is meaningless. Similarly, the sutras say there is nothing special in reciting the deity mantras 100,000,000 times if one does not have renunciation and bodhicitta. Thus, the critical factor in all the practices is renunciation and bodhicitta. Lacking a proper foundation as well as an understanding of the generation and completion stage, many lay followers now blindly recite the liturgy of some yidam practice in the hope of gaining something from the endeavor. It is necessary here to remind everyone this is not very meaningful.

~Depicted from GATEWAY TO VAJRAYANA PATH - Entering the Vajrayana Path

Anyway, the most important and the key difference between Buddhism and non-Buddhism lie in taking refuge in the Three Jewels. Accordingly, taking refuge is deemed a prerequisite for anyone who wants to learn Buddhism. However, it has never been forced upon anyone. Only those who want to learn the Buddha’s teachings or take up Buddhist practice must comply. Not taking refuge is to remain an outsider, is off the path to liberation and cannot be deemed a Buddhist.

~Depicted from THE RIGHT VIEW - The Three Differences

Among all the books in the world, the one that offers the best explanation of death and method to face death is Bardo Tödröl. The book has since received recognition from scholars in the West. Having obtained the relevant empowerment, one can proceed to study the text, but not before then, as the proper order for learning the Secret Mantra still needs to be observed. Nonetheless, a part of the section on the method of facing death does not require prior empowerment so that it is available for everyone to read or learn more seriously.

~Depicted from THE HANDBOOK'S FOR LIFE JOURNEY - On Death And Rebirth-Understanding Death

The Buddha said, “What do you think, Sariputra? A blind person cannot see the sun or moon, is this the fault of the sun and moon, or the blind person?” Sariputra replied, “No, it is not the fault of the sun and the moon. The fault lies with the blind. The sun and the moon are quite clear. Just the blind cannot see them.”

The Buddha declared, “Likewise, Sariputra, sentient beings do not see the splendor and purity of the buddha field of the Tathagata due to their own afflictions. The Tathagata is not at fault. It is sentient beings who are impure, not the Tathagata. The realm of the Tathagata is very pure, you just don’t see it.”

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

The first step is to sever the right eye of the enemy from his or her body and put it somewhere. Of course, this is just a visualization since we cannot possibly gouge out the right eye of a person. Next, visualize removing the left eye from the body and putting it in a certain place, then the ear, nose, tongue, skin, bone, muscle, hair, blood, and different organs; remove whatever can be removed and place it in front of yourself.

Then contemplate: normally I have absolutely no control over the deep hatred I feel for this person. But what among these things is the object of my hatred? Is it the eye, ear, nose, muscle, bone, or blood?

The result of this kind of investigation is that the enemy cannot be found. If the person doesn’t even exist, why would we hold feelings of anger toward his muscle, bone, and so forth? These component parts, the muscle, bone, etc., have never hurt me, not in this life nor will they in the next. Why should I bear grudge if they have never bothered me?

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