The cessation of suffering means having eliminated all the defilements. It is like the reemergence of blue sky after the clouds have been blown away by the wind. Similarly, when negative karma and defilements have been purified and uprooted by renunciation, bodhicitta and realization of emptiness, Buddha nature (Tathagatagarbha) will naturally arise. This is the Noble Truth of the Cessation of Suffering, the ultimate effect of practicing the Dharma.

Then, does it mean that actualization of Tathagatagarbha is the sole purpose for us to practice the Dharma? No, of course not. The ultimate goal of Mahayana practice is to attain enlightenment in order to benefit sentient beings more effectively and completely.

~ Depicted from THE RIGHT VIEW : The Four Noble Truths 

When we meditate, we must watch our posture. The seven essential points of the posture are explained in the sutras. To a beginner, the mind is very closely related to breath and physical posture; thus the correct posture is very important.

~ Depicted from THE PAPER TIGER – Suffering is just a Paper Tiger

Sakyamuni Buddha once said, “Among all footprints, the elephant’s tracks are most reliable; among all thoughts, the concept of impermanence is most sacred.”

In what way are the elephant’s tracks most reliable? The elephant will only choose a safe path to tread, not a dangerous one. If we follow the elephant’s tracks, we will reach our destination safely.

What constitutes a true practice? It is contemplation on precious human birth, impermanence of life, and the other preliminaries. This discussion on the practice of the Four Dharma Seals is based on the teaching of Mipham Rinpoche, but overall, it is training in renunciation and bodhicitta, and gaining realization of emptiness of self through practices in Madhyamaka and Dzogchen.

We must try our utmost to cultivate these three qualities of mind. If at the end of our lives, we do not have renunciation and bodhicitta, nor realization of emptiness, and moreover cannot obtain a favorable rebirth in the three higher realms, the consequence of falling into the unfavorable realms is unthinkable.

We should know that traditional custom of offering flower, bathing and putting on new clothes for the dead only shows our emotional attachment to the deceased. It is not meaningful at all in a real sense because at this point the body of the dead, like a stone or mud, can no longer feel anything.

If we want to give the deceased one last meaningful gift for his or her final journey, it is the chanting which is simple and easy to do and of great benefit. If the deceased received some form of training in life and has the help of dharma friends at this critical juncture, he or she will surely be able to take an auspicious rebirth. Do keep this in mind.

~ Depicted from THE HANDBOOK FOR LIFE‘S JOURNEY : On Death And Rebirth - How to Face Death

Some of you here started your Buddhist practice earlier, some just a couple of years ago. No matter how long it has been, we should all look back to see what motivated us to perform virtuous actions. If our motivation is that of the inferior disciples, albeit some good karma may ensue, it will not lead to enlightenment. If we come to realize this might be a problem, something can still be done to transform our good karma into means for attaining enlightenment. The most effective way is to generate bodhicitta. Why?

From the perspective of all things being incessantly arising and ceasing every instance, it is true that what we did before no longer exists, but the continuum of awareness of the karmic seeds has already been planted in our alaya consciousness. Once we have generated renunciation and bodhicitta, the continuum in the alaya consciousness will be transformed immediately. Virtuous karma of the past may thus become the cause of enlightenment. If we do not improve the inferior motivation, it will forever remain just mundane phenomenon and never become the cause of liberation. What a pity that must be!

~ Depicted from THE RIGHT VIEW : The Three Supreme

Many people are afraid of ghosts, and Buddhists are no exception—afraid of going to dark places at night or getting nervous when passing the cemeteries. At times like this, if one is brave enough, stop moving and observe: When I was nervous just now, what exactly is that thought of fear? After making this observation, it is likely that one comes to realize that, although the sense of fear is still present, the nature of fear is entirely unreal, empty of any substance, like bubbles. Right away, the fear toward ghosts vanishes without a trace.

~ Depicted from "THE HANDBOOK FOR LIFE"S JOURNEY : On The Three Poisons - How to Confront Anger

It is not necessary to forgo family, life, or work to practice meditation. While enjoying material wealth and family life in this world, we can make time for practice on a regular basis. If we can stay calm and relaxed in the midst of life ’s activities, we will be able to experience happiness that comes from the deep recesses of our mind.

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

What does true peace mean? After liberation, there is genuine freedom from the three types of suffering mentioned before; the seeds of the three types of suffering and their designations also cease to be. This pure and everlasting happiness is true peace. It is not the happiness ordinary people refer to; rather, happiness is just freedom from suffering that arises from contaminated actions. Because it is pure, it is deemed “true peace.”

~ Depicted from THE FOUR SEALS OF DHARMA : All Composite Phenomena are Impermanence