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.

To learn Buddhism is to learn wisdom and compassion. To attain Buddhahood means the manifestation of the inherent wisdom and compassion of Buddha-nature after all the obscurations have been purified. That is all it means.

~Depicted from THE RIGHT VIEW - Buddhism—the

After meditation sessions, we should apply these concepts and experiences to our everyday life. At all times, it is important to remember everything in life is illusory, impermanent, and non- substantial; this way we will ultimately come to a profound realization there is nothing to be attached to. Such is the right kind of non-attachment.

~Depicted from THE FOUR SEALS OF DHARMA - The Practice of No-Self

How to learn Buddhadharma is very important. If Buddhists don’t dedicate efforts to hear, contemplate and meditate the teachings, focusing instead on the rituals such as attending pujas, tsok, fire offering and empowerment ceremonies, burning expensive incense and worshiping the deities, among others, the real meaning of learning the Dharma would still be missing even if these are all done with great sincerity. Although a properly conducted empowerment is needed and useful, absent the practice of hearing, contemplation and meditation, the Buddha’s thought and teachings will not be propagated effectively. Holding concerns for personal health, longevity, money, work, family, etc. as their ultimate goal, Buddhist followers can neither benefit from practicing the Dharma nor actualize the path to liberation. And Buddhadharma ends up losing its real core value.

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

Vajrasattva actually attained Buddhahood a long time ago, but his pledge has not been exhausted. Relying on the power of his pledge, our obscurations are bound to be purified. Vajrasattva is a Buddha, and so he doesn’t really need us to remind him of his pledge. However, to express our devotion and sincerity, we still need to supplicate him.  

~Depicted from VAJRASATTVA PRACTICE – THE WISH-­FULFILLING JEWEL

A person without renunciation only seeks satisfaction in this lifetime, and rebirth in the human or god realm; apart from being content with his lot in life, and getting by, he does not have a loftier goal. A person with renunciation may occasionally think the same way or enjoy good food, fine clothes, and a nice home. However, deep inside, he knows: this is not the purpose of my existence, merely a temporary lifestyle and means to an end which may or may not be necessary—my ultimate goal is to attain liberation. This way of thinking is basically considered renunciation. To sum up, a Vajrayana practitioner must first generate a heart of renunciation.

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

Are we, including me, now on the path of accumulation, the path of joining, or not even on the path at all? The lowest level, or the first step, of the path of joining begins with uncontrived bodhicitta which will arise only after we have the conviction to attain Buddhahood for the sake of all sentient beings. Do we have uncontrived bodhicitta now? If not, we cannot be deemed having entered the gate of Mahayana Buddhism. In fact, we are no better than the rest of the ordinary people, and are more than likely to cycle through the animal realm time and again, most possibly as carnivores.

~Depicted from THE RIGHT VIEW - Why Vegetarian?

First, how can we turn nothing into something? In a so-called cause and effect relationship, the cause transmits a kind of energy to the soon-to-be born effect (fruit) to make it materialize. However, can cause and effect exist simultaneously? It’s not possible. If they do, it means that effect already exists. In that case, what need is there for cause? Cause at this point has lost its raison d'être, just like seeds are no longer needed when crops are already available. Two things that exist simultaneously do not have a causal relationship because both have already been formed. For instance, if two Buddha statues, one big and the other small, are shown together, the big one needs no help from the small one for it to be made.

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

Do not covet the deceased’s money and property

The family and friends of the deceased must pay attention to the 49-day period after death. Although there have been cases of rebirth taking several months, a couple of years or even decades after a person died, the intermediate state of most people lasts no more than 49 days in general. Therefore, it is particularly effective and beneficial to offer transference ritual and perform virtuous deeds on behalf of the deceased.

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

Patrul Rinpoche once said: “If renunciation and bodhicitta are absent, a person cannot sow the seeds of liberation even after nine years of Dzogchen retreat.” We ought to reflect deeply on this statement: it is the most sublime Dzogchen that one spends not a few days or several months but nine years to practice; in terms of methodology, it is undertaken in retreat away from any contact with the world outside; despite this, one cannot sow the seeds of liberation because one does not have renunciation and bodhicitta. This should be enough of a warning. Without renunciation and bodhicitta, we may find ourselves in a position wherein the cause of liberation cannot be established even after nine years of Dzogchen practice! Thus, renunciation and bodhicitta are extremely important to any practitioner.

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