The Buddha’s primary goal of teaching was to communicate precisely the doctrine of the Three Dharma Seals to the listeners. Failing this, the teaching would have been pointless. What made the Three Dharma Seals so important?  The answer is in the sutras.  A disciple once asked the Buddha, “How can the real teachings be distinguished if the non-Buddhists try to deceive with their false version after you, The Blessed One, pass into nirvana?” The Buddha answered, “Any teaching, as long as it espouses the principles of the Three Dharma Seals, can be considered Buddhist teaching; otherwise, it is not Buddhist teaching.” The fact that the Buddha always emphasized the key points in his transmissions should explain why so much importance has been attached to the Three Dharma Seals.

~Depicted from THE RIGHT VIEW - Buddhism—the Definition

The three yogas of Nyingmapa represent three different levels of view, which move ever closer to the nature of mind from one level to the next. Mahayoga is mainly about the generation stage, its object more outwardly directed; hence there are many discussions on visualization, mantra recitation, offering, etc. in its contents. Anuyoga is primarily about the completion stage, its object the vajra body which is inwardly focused; hence fewer practices about visualization and mantra recitation are included, its main purpose being to control the channels, winds, and essences of the body. It is the view of Anuyoga that practices of visualization, mudra, mantra recitation, offering, etc. as dictated in Mahayoga are all unnecessary detours. Atiyoga talks about the completion stage without marks, which holds that all things, be they external or internal, are manifestations of the mind. As long as the nature of mind is realized, none of the external or internal practices is needed, as they are all deviations. Therefore, the object of Atiyoga is neither the external practices of visualization, mantra recitation, making offering, etc. nor the practice of channels, winds, and essences of the vajra body, but the luminous nature of mind.

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

The specific methods we have already mentioned are all techniques for integrating the Dharma in our daily life. A lot of people also recognize the need to bring the teachings into their life; however, without practice and the right view and understanding, what is there to bring into real life?

~Depicted from ARE YOU READY FOR HAPPINESS - How to Face Suffering and Happiness-Taming the Mind as in Taming the Elephant

What about burning incense, performing prostrations, reciting sutras and the like? Do these activities signify the process of learning Buddhism? Yes, they are part of that process, but certainly not the main part.

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.

~Depicted from THE RIGHT VIEW - Buddhism—the Definition

There are two traditions in sutra: one is the common, or typical, sutra tradition that focuses mainly on the teachings of the Buddha in the first and second turnings of the wheel of Dharma; the other is the uncommon sutra tradition. Many of the scriptures in the Buddha’s third turning of the wheel of Dharma dwell on the six perfections and the four methods of guidance that underlie the vast activities of the bodhisattvas, but there are also ten quintessential sutras that place a great deal of emphasis on luminosity of tathāgatagarbha, the luminous mind of the buddhas that is inherently present in each being; we call these ten sutras in the third turning the uncommon sutras. The view in uncommon sutra is entirely different from the view in common sutra, but very similar to that in tantra, even if it is not as clearly stated. For this reason, these ten sutras are said to be “half sutra half tantra.”

~Depicted from GATEWAY TO VAJRAYANA - Vajrayana Terminology

At the same time, we should think: although all that is defiled or tainted is the cause of suffering, I enjoy a quiet and relatively happy life now because of the merit I accumulated in past lives; this happiness does not come by easily. The sutras state that true and unparalleled good fortune in the world is to be able to live a relatively good life and have the opportunity to listen, reflect, and practice the Dharma at the same time. It is exceptionally rare to find people in samsara who fulfill both conditions.

~Depicted from ARE YOU READY FOR HAPPINESS - How to Face Suffering and Happiness-How to Face Happiness

In our lifetime, we have never experienced our innate clarity, even though all our suffering, happiness, and emotions come from deep within the mind. Buddhism often uses the term “clarity” to describe the most fundamental level of the mind (luminosity and clear light are other terms also used). This kind of “clarity” is neither visible light, nor non-visible light; it cannot be found in any electromagnetic spectrum in physics. It is a state of purity totally free of defilements. There is no happiness or joy, suffering or anxiety in this state of great equanimity.

~Depicted from ARE YOU READY FOR HAPPINESS - Suffering is just a Paper Tiger

Although most of the concepts the Buddha taught can be deduced logically, some are difficult to discover without profound insight like the Buddha’s. When Buddha Sakyamuni was propagating the Dharma, he also said it is difficult for an ordinary person to observe and understand cause and effect. Thus, before we reach a certain level of wisdom, it is best not to inspect the workings of cause and effect. Even if we try, we will not be able to come to any conclusion; we might even raise doubt over its validity.

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

Without the Buddhist teachings and practice, most people are still able to endure suffering; this is because they hold on to hope, even if it is very slight. Faced with good fortune, however, it is difficult for them to remain composed; with money, power, and status, they become megalomaniacal and self-important. Unable to return to their simple life before, and even less willing to listen, reflect, and practice the teachings, they indulge in material pleasures and gradually deplete their blessings.

~Depicted from ARE YOU READY FOR HAPPINESS - How to Face Suffering and Happiness-How to Face Happiness