Vajrayana Buddhism was developed in two stages: the First and the Second Propagation period. The period of the First Propagation refers to Nyingmapa whose central teaching is Dzogchen, or Great Perfection. The tantras of Great Perfection specify clearly that no meat eating be allowed. The period of the Second Propagation refers to Gelugpa, Kagyupa, Sakyapa and all the other schools of Vajrayana Buddhism in Tibet except Nyingmapa. Of all the tantras of this period, the most important and pivotal is the Kalachakra Tantra. Both the Tantra and its annotations specify very clearly that meat eating is not allowed. All these point to the fact that Mahayana Buddhism, be it exoteric or esoteric, is against eating meat.

~Depicted from THE RIGHT VIEW - Why Vegetarian?

What are the definitions of the three kinds of clean meat? First, I did not see with my own eyes that the animal was killed for me; second, I did not hear from someone I trust that it was killed specifically for me; third, I myself have no doubt that it was not killed specially for me. For example, the meat sold at the market is for all meat eaters, not for me alone, so it is to be deemed clean meat. Or, when being a guest of a Tibetan house, the host would usually kill a sheep to honor the guest. The Chinese would more likely want to kill chickens, fish, rabbits and the likes for the same occasion. These are not clean meat. The rule of Theravada stipulates that only the three kinds of clean flesh are permitted for consumption; others are not.

~Depicted from THE RIGHT VIEW - Why Vegetarian?

We should further contemplate: the wealth and position I have in this lifetime are all relative; in the end I will leave in the same way that I came – with nothing, except for the bad karma I have created. I must not be so ignorant as to think I can get away without practice just because I have a bit of good fortune now. I should be even more diligent in my practice and strive to benefit sentient beings.

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

Of course, most of the sutras in the third turning of the wheel say the tathāgatagarbha is not empty, but there is no contradiction here. The essence of tathāgatagarbha, like all other phenomena, is empty, but the luminous, clear light aspect of tathāgatagarbha is not empty. This luminosity or clear light from which impure and pure appearances manifest is permanent and everlasting. The followers at this time had already established a foundation in the second turning of the wheel, so even if the Buddha used words like not empty, permanent, and everlasting to describe the tathāgatagarbha, they would not develop an attachment to clear light. It was perfectly clear to everyone—all phenomena, whether in samsara or nirvana, are completely empty of true existence.

~Depicted from GATEWAY TO VAJRAYANA PATH - Vajrayana Terminology

For those who do not normally practice, such visualization would be kind of hard to do. So quickly take up your practice now, starting with the preliminary practices, then the generation stage and yidam practices afterwards. To follow this sequence is very important. Of the five inner preliminary practices, the Vajrasattva and Guru Yoga practices are of the generation stage practice. If the bardo being was proficient in practice when alive, there is a chance that liberation can be attained directly through pure awareness or yidam in the intermediate state, thus taking no rebirth. Even failing this, one can still use this method to choose one’s direction and innate gifts in the next life. However, if this still fails to work and the image of a man and a woman in sexual union continues to appear, and desire and anger cannot be kept under control, the third option should be employed.

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

In The Words of My Perfect Teacher, the discussion on precious human birth, impermanence, etc. is followed immediately by an elaboration on the merit and the benefits of liberation. Why is it necessary to talk about the benefits of liberation? When we do not understand the benefits of liberation, we lose hope because we think there is no purpose in life if everything is impermanent; when we understand the benefits and know liberation represents eternal happiness, rather than being pessimistic, we feel optimistic and happy. Because we finally see the reason for living and will then direct all our effort at attaining liberation. At that point, true renunciation can be cultivated. The ultimate goal of practicing impermanence is none other than realizing this outcome.

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

How is this realization useful? What does it have to do with liberation?

With this realization, we can cut through our attachment to permanence. For instance, the perception we used to have that a building is a permanent structure from the time it is constructed to the time it is demolished would now be completely overturned. Again, suppose this place used to be a vacant lot before a building was constructed on it; later when the building was torn down, it became a vacant lot again. It took many years for the building to come into being, from nothing to something and back to nothing; but we can also be certain that all along, in each instant of its existence, change was taking place through a continuous process of arising and ceasing.

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

The word “religion” came from the West. If defining Buddhism by way of the meaning of religion, Buddhism cannot be deemed exactly a religion as the word “religion” connotes the recognition of a supernatural power or powers as the creator and governor of the universe, which Buddhism dissents. Some in the West do not see Buddhism as religion because of this. Those learned and respectable Buddhist practitioners in the past also held the same opinion. I too do not see Buddhism fit the Western definition of “religion” as Buddhism has never acknowledged the existence of the Creator.

~Depicted from THE RIGHT VIEW - Buddhism—the Definition

Within Buddhism, the question of how ignorance is produced from clarity is a difficult one. How can ignorance arise from a state of luminosity? Actually, we can say the source of samsara is as far away as the sky’s limit, because we have perpetuated in samsara since beginningless time; but from another perspective, we can also say it is right in front of us, since clarity at the present moment is the source of samsara. For those interested, there are writings on this topic in Vajrayana scriptures.

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