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.
Rongzom Pandita, one of the greatest scholars of the Nyingma lineage, once said, “The invariable definition of Buddhism is wisdom and compassion. No other explanation can fully express the core of Buddhism.”
~Depicted from THE RIGHT VIEW - Buddhism—the Definition
All the schools of Tibetan Buddhism offer chöd (cutting though the ego) practice. Chöd is a very special practice that has many versions. There is an initial chöd practice in the preliminary practice of Dzogchen, called kusali chöd. In this practice, one visualizes offering one’s own body to the guru and the Three Jewels as well as to the ghosts and non-humans. The real chöd practice is, by applying a rather uncommon method, to cut through attachment and defilement with realization of emptiness. The premise of undertaking this practice is to attain realization of emptiness and to grow and strengthen the power of this realization. When one has reached a more mature state in the practice, one then meditates in places where mundane spirits inhabit. There one is likely to encounter real ghosts, hear unusual sounds, or witness some strange phenomena. Most people will get nervous in this situation and have a heightened sense of self. If one concentrates on the void nature of phenomena at that time, self-grasping can be eliminated successfully along with other negative emotions such as fear and anxiety.
~Depicted from THE HANDBOOK FOR LIFE'S JOURNEY -On The Three Poisons-How to Confront Anger
In the Vinaya Pitaka, the Buddha told the monastics that one should avoid duality in life. Duality mentioned in Madhyamaka is the eternalist and nihilist view, whereas in the context of the way of living, duality denotes the impoverished and self-indulgent life.
In the case of ordinary people, an impoverished life means to deliberately live in a poverty-stricken condition. But to some practitioners like Milarepa, poverty is not an obstacle but assistance to their practice. Obviously, not everyone can attain the same state in practice as those masters. For us ordinary people, it would be very difficult to consider matters like renunciation, bodhicitta and liberation if we must struggle constantly to eke out a living. A harsh living condition may be helpful for some to generate renunciation, but renunciation developed under this circumstance is not real, as genuine renunciation must include aspiration to seek liberation. Poverty alone may not be enough reason for people to forsake samsara. Only those who have grasped the essence of the Dharma may possibly generate true renunciation. Therefore, Buddhists in general need not and should not deliberately live too poorly.
~Depicted from THE RIGHT VIEW -A Buddhist’s Mode of Life
Death is an important issue to everyone as it is a reality that everyone is reluctant but has to face. To ordinary people, death represents a dark unknown filled with despair, mysteries, pain and sorrow. In the face of death, almost all of us are panic-stricken and terrified. It is really due to a misunderstanding of death itself. To know correctly what death is can thus eliminate fear of death and help us better prepared for it.