Death is not the end of life, as there is still rebirth after death. We have experienced death countless times, but cannot recall any of them today. To people who seek ultimate liberation, it is highly important to face up to the matter of life and death. Not only do we need to know how to face death, but also how to take rebirth.

~Depicted from THE HANDBOOKS FOR LIFE JOURNEY - On Death And Rebirth-How to Take Rebirth

To every practitioner, actual methods are extremely important. One must truly practice in order to achieve liberation. By reciting the name of the Buddha one-pointedly, we can go to Western Pure Land; by practicing renunciation, bodhicitta, and emptiness, we can gradually eradicate our afflictions and attain liberation in the end.

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

If we examine the world, we find the earth is travelling at a speed of 29.79 kilometers a second; yet in our lifetime, we are not in the least bit aware of it. What the sutras stated over two thousand years ago about the microcosm and what science has newly discovered are in agreement – all phenomena arise and cease in an instant. Whatever is newly born is instantly annihilated.

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

“A journey of a thousand miles begins with a single step.” Renunciation and bodhicitta, and realization of emptiness complement each other; they are inseparable like one’s own shadow. It is essential that we take account of their importance. We should know that one can arrive at ultimate truth only after genuine renunciation and bodhicitta are developed!

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

One thing does worry me though. Some practitioners from China who used to be vegetarian went to Tibet to study Vajrayana. Instead of learning the essence of Tibetan Buddhism, they adopted the bad habit of consuming meat, even to the point of being excessive sometimes. They believe this is the way of real Vajrayana, and that as a yogi of Vajrayana, eating meat is only right and natural. There are some Chinese monastics who claim to be Vajrayana practitioners after returning to China from Tibet. Clad in the monastic robes, they buy lots of meat and alcohol for the ganachakra. After reading the relevant text for the occasion, they start to feast on the food and the alcohol. This is their idea of a ganachakra. Many ill-informed lay Buddhists also think that alcohol is nectar of the gods, and that eating meat is not a problem. They even look down on those of the exoteric schools who still remain vegetarian. All of these views and attitudes are wrong and must be corrected.

~Depicted from THE RIGHT VIEW - Why Vegetarian?

After a person has killed a being or stolen things, the karmic seed of such action will remain in this person’s alaya consciousness. When it will germinate is uncertain, however. The scriptures often used the analogy of harvesting crops to illustrate the timing of karmic effect. There are great varieties of grains and vegetables and the length of time for them to ripen varies. Some may ripen in only one to two months, others five or six months, or even longer. The types of seeds, the geographical location and the climate are all contributing factors to this disparity.

~Depicted from THE RIGHT VIEW - On Cause and Effect

Due to the great importance of practice, we must be diligent. In this lifetime, we must at least develop genuine renunciation and bodhicitta. With renunciation and bodhicitta as a basis, we can quickly realize emptiness; even without realization, genuine bodhicitta will lead to a better future life, give us greater certainty in the practice, and bring us closer to liberation. Although we are now blessed as human beings, how much time do we have left in this life? No one knows, perhaps a few years, ten-plus years, or several decades; when our blessings accumulated from past years are exhausted, our situation will change for the worse. This is not the Creator’s doing, nor does it happen without reason, it is the natural law of cause and effect. In the face of this natural law, there is little one can do; however, with effort, one can alter the direction it takes.

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

As in any practice, we must first know its underlying concept. It is only after full apprehension of the concept that practice can proceed. Without right understanding, our practice is blind. Without practice, right understanding is also useless. Hence, one complements the other; each is indispensable. We can eradicate our afflictions and attain liberation only with the perfect union of the two. Accordingly, before we discuss the actual practice of the Three Dharma Seals, we must also know its concept.

~Depicted from THE FOUR SEALS OF DHARMA - SUMMATION

In the other case, the practice does not go well and is actually filled with a lot of negative emotions – greed, anger, delusion …. , even more so than when we are not meditating. It is easy at this time to be despondent and think if we meditate like this, there is no hope for liberation. We must then encourage ourselves: “Even if I failed at this sitting, there will be another. Although I encountered a lot of discursive thoughts as well as afflictions in this sitting, it is very normal since I am just a beginner; these distractions are to be expected. However, by persevering and making effort one step at a time, I will succeed for sure; there is no reason to lose hope.”Then vow to succeed in the next sitting. When practicing, do not fall into the two extremes – of being arrogant and feeling disappointed too early.

~Depicted from THE FOUR SEALS OF DHARMA -The Final Review