The treatise Establishing Phenomena as Divine by Rongzom Pandita explicates the view of the generation stage. First of all, we should know that the essence of all things is the mandala of the buddhas. To reveal this mandala and to actualize its theoretical view, we must rely on the practice of the generation stage. The generation stage is the best skillful means to forcibly realize the truth that “all phenomena are the mandala of the buddhas.”

Vajrayana holds that ordinary people have two kinds of attachment: the first is attachment to phenomena, that is, attachment to the inherent impurity of phenomena; the second is attachment to phenomena being not only impure but also real. Encompassed in the second attachment are the Sutrayana notions of “attachment to self of person” and “attachment to self of phenomena.”

~ Depicted from GATEWAY TO THE VAJRAYANA PATH : The Generation Stage

In Tibetan Buddhism, tantra is a very complete system of thought and practice specifically directed at people of different capacities. However, some practitioners in sutra, lacking an understanding of tantra, think they cannot practice tantra; some practitioners in tantra also cannot accept sutra. Therefore it is necessary to discuss the connection between sutra and tantra and sort out their differences and similarities. This will help everyone understand the contradictions, if any, in sutra and tantra, and prevent serious misconceptions from developing during the course of practicing the preliminaries.

~ Depicted from GATEWAY TO VAJRAYANA PATH - Sutra and Tantra: Similarities and Differences

Every sentient being is endowed with wisdom, but our wisdom is limited in depth and scope because we lack proper training of the mind. Zhi hui du refers specifically to the training of the mind, to cultivating the wisdom that allows us to reach the unsurpassed state of attainment — Buddhahood. From the view of an outsider, the process appears to be mysterious and connected in some way with religion; however, a true practitioner knows this training of the mind is very real. The sutras most people are familiar with, such as the Heart Sutra and Diamond Sutra, as well as many Ch'an discourses belong to the second turning of the wheel of Dharma. The teachings of the second turning are likened to courses given in secondary school.

~ Depicted from ARE You READY FOR HAPPINESS : The Significance of Buddhist Philosophy Today

Patrul Rinpoche once said: “If renunciation and bodhicitta are absent, a person cannot sow the seeds of liberation even after nine years of Dzogchen retreat.” We ought to reflect deeply on this statement: it is the most sublime Dzogchen that one spends not a few days or several months but nine years to practice; in terms of methodology, it is undertaken in retreat away from any contact with the world outside; despite this, one cannot sow the seeds of liberation because one does not have renunciation and bodhicitta. This should be enough of a warning. Without renunciation and bodhicitta, we may find ourselves in a position wherein the cause of liberation cannot be established even after nine years of Dzogchen practice! Thus, renunciation and bodhicitta are extremely important to any practitioner.

Buddhism discusses the self from two levels: one is relative truth; the other is the ultimate truth. Our five sensory perceptions are called relative truth. Without rigorous examination, we consider the perceptions of our physical sense faculties to be true — if the eye sees the colour red, we believe it is red; if the eye sees the colour white, we believe it is white. All the values and the view of the world formed on this basis are very superficial.

Surpassing the perceptions of the sense faculties is the ultimate truth. The true reality of the world and of the self is the ultimate truth.

~ Depicted from Suffering is just a Paper Tiger

The Ornament of Clear Realization by the Bodhisattva Maitreya named seven supreme methods. Every one of the six paramitas (generosity, morality, patience, diligence, contemplation and wisdom) that bodhisattva practices must incorporate the seven supreme methods. These seven can be summed up more concisely in three. The virtuous actions we undertake, like meditating, burning incense or prostrating, should all be done in accordance with the three supreme methods. If so, even a simple act, such as offering a butter lamp or kneeling down to pay homage to the Buddha, can be the cause of enlightenment. Otherwise, no amount of virtuous deeds can lead us to the path of liberation or be the cause of Buddhahood.

We have mentioned many times before that renunciation and bodhicitta are the basis of Vajrayana practice. Why is it necessary to reiterate this point here? Because they are the prerequisite a practitioner must have; without renunciation and bodhicitta, no benefit is to be derived from undertaking even the very sacred Vajrayana tantras such as Dzogchen—the Great Perfection. Only with renunciation and bodhicitta as a foundation can one formally enter Vajrayana practice.

Many people think wealth is the answer to happiness. However, after acquiring wealth, they often do not experience the happiness they imagine. In the period from the 1950’s up to the year 2000, income in the West increased threefold, but people’s well-being actually declined. A lot of psychologists, sociologists, and economists have studied this phenomenon over a half century and have concluded: when our annual income is around forty thousand US dollars, money brings a sense of security, which in turn leads to sense of well-being; when annual income exceeds this amount, there is no longer a connection between money and happiness. Thus, having more wealth is no guarantee of happiness.

~ Depicted from THE PAPER TIGER - The Tibetan Buddhist View on Happiness

The Hinayana Standpoint

According to the Theravadin Vinaya, during the time of the Buddha, there was a layperson, a village head, who had many hunters working as his subordinates. Before he was enlightened, the hunters used to offer him large amount of meat from their hunt. After receiving some teachings from Shakyamuni Buddha, he eventually attained realization of the Hinayana path of seeing and stopped eating meat. However, his subordinates continued to hunt and offer him meat. He would instead offer the meat to the monastics whenever they came begging for alms. Once the monastics ate the offered meat. Some non-Buddhists then began to attack them by saying, “Laypersons would not eat that meat, but the disciples of Shakyamuni Buddha would. This is outrageous!” On hearing this, some bhikshus, seeking the Buddha’s advice, asked, “What should we do about these comments from others now that we are eating meat?” The Buddha then set the rule of eating only the three kinds of clean flesh of which some special requirements were also laid down. That is, the meat of snake, dog, horse and ox were not to be eaten even if they had met the standards of the three kinds of clean meat. Because Indians, during the time of the Buddha, considered the meat of these animals unclean like human’s. To date, the Southern Buddhist tradition still upholds this rule.

~ Depicted from WHY Vegetarian?