There is also another actual phenomenon that cannot be explained by science. That is, a person who died of a gunshot wound or car accident in the last life has a scar on the body in this life at the same spot as the previous wound. For example, in a book titled Reincarnation and Biology: A Contribution to the Etiology of Birthmarks and Birth Defects (1997), there are detailed reports on 250 cases along with many pictures of birthmarks. I also discovered similar cases in my own investigation. Even if we already accept the idea of cyclic existence, how did the scar in one’s last life appear on the body in this life when the body that died is in no way related to the body of a brand-new being born in this life?

~Depicted from THE HANDBOOK'S FOR LIFE JOURNEY - On Death And Rebirth-What Life Truly Is

The law of cause and effect is a natural law. Buddha Sakyamuni did not pronounce it, nor did he create it; the Buddha only discovered it and promulgated it to all people.

As stated in the Rice Seedling Sutra: “With or without the Tatagatha, the essence of phenomena abides.” Whether the Buddha appears or not in this world, the natural law of phenomena exists and does not change.

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

He also thought that using any one of the numerous methods to learn Buddhism is equally fine, such as the Pure Land sect’s focus on single-mindedly praying to Amitabha or Zen school’s experiential realization through meditation. But it would be wrong to consider one school’s method the single most appropriate way to learn over all others.  Likewise, there are respective precepts for the monastics and lay practitioners.  One should not think that only the monastic precepts are real precepts, or that observing the lay precepts cannot help one attain Buddhahood. In Vajrayana Buddhism, there are practices involving the subtle energy system of the body, but it is not the only method one can use to attain enlightenment. All these are just different ways to reach the same destination. No one particular method is absolutely required. The only unchanging essentials, however, are wisdom and compassion. On the other hand, a method that cannot engender wisdom and compassion in the end would not be deemed the practice of the Dharma. This is the point held by Rongzom Pandita, but both the exoteric and the esoteric school also concur.

~Depicted from THE RIGHT VIEW - Buddhism—the Definition

What does it mean to watch the mind directly? For instance, if there is a thought to examine whether the mind is calm or thinking of other things, it is watching the mind directly. We should not entertain this kind of examination when abiding in the concentrated state, because once the thought of examination arises, it disrupts this state. Hence we need to watch the mind from the side.

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

What does oneness refer to? Normally, the sutric system maintains that sentient beings are not buddhas but ordinary beings encumbered with defilement, who can transform their minds into the wisdom of the buddha only through Dharma practice over numerous lives. But the view set forth in the third turning of the wheel of Dharma, in particular that of tantra, is that ground and fruition are in fact one, that ground is fruition and fruition is ground. In other words, sentient beings are buddhas and buddhas are sentient beings; the two are one and the same.

~Depicted from GATEWAY TO VAJRAYANA PATH- The Completion Stage —the skillful means to realize emptiness

Winds can also be categorized into karmic winds and wisdom winds. Karmic winds denote the breathing of ordinary people. The airflow from breathing can cause us to develop all sorts of defilement or thoughts—either good, bad, or neutral (neither good nor bad). As all thoughts are closely related to breathing, normal breathing is described as karmic winds. Wisdom winds denote the part of breathing that produces wisdom.

~Depicted from GATEWAY TO VAJRAYANA PATH - The Completion Stage —the skillful means to realize emptiness

Be sure to tell yourself, “Being separated from beloved family members forever is indeed a huge blow, but living and dying, joy and sorrow, separation and gathering of sentient beings are nothing but the natural law of life. All seven billion people in the world will face death at some point. I’m not the only one.” By thinking this way, you will not feel too distraught with your own death.

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

The outcome of following the required steps in the contemplation is just this experience; otherwise, we have not attained anything from the contemplation. In other words, the entire purpose of the contemplation in front is to produce this final experience. When we clearly experience no-self, we are at the stage of starting the practice. How do we practice? By maintaining this state of mind as long as possible without distraction — ten seconds, twenty seconds, a minute, two minutes, the longer the better. Such is the practice of no-self.

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

Why is the concept of impermanence most sacred? By reflecting on continuous impermanence, we develop the motivation to practice. When our practice becomes lax, just thinking about impermanence — in life and in all worldly things — generates a strong desire to practice. If we practice momentary impermanence, it will be the basis for realization of no-self. This is because what is perceived to be “I” cannot exist when change is happening moment to moment. The realization of emptiness and no-self will come after a period of practice. Therefore, we must practice impermanence, and with practice, attain progress.

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