Presently, on all the continents except Antarctica, there are children who can remember their past lives. When these children first began to talk, they would say who they were, where they came from; they would give their parents’ names and details of their past lives. Their parents in this life would then check and validate the actual existence and subsequent death of the persons mentioned. Often enough these children inherited very strong habitual tendencies from their past lives—one who loved to smoke in past life would steal his father’s cigarettes to smoke in this life; one who died of a car accident in past life would be too frightened to go near cars in this life, and so forth. Some of them don’t feel close to their parents of this life but take the parents and relatives in the past life as their real parents and family instead. Many parents are unwilling to make this public lest others should think their children are mentally unstable, out of embarrassment, or because it violates their own religious beliefs. Nevertheless, the secret gets out eventually.

~Depicted from THE HANDBOOK'S FOR LIFE JOURNEY - On Death And Rebirth-What Life Truly Is

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?

Why do we train in this technique? This is a method of purification. Just as the dishes have to be washed before we eat, the mind has to be trained in this way before it can abide in tranquility. Special techniques are needed to tame the mind; without these special techniques, the mind cannot be tamed. To control the mind, we must have a way, otherwise the more we try to control it, the less likely we are to succeed; just like the more you try to put something out of your mind, the harder it is to forget. As with all things in general, if we have methods, we can deal with problems easily; if we do not have methods, we will not succeed even with effort. This is also the case with practice.

~Depicted from THE FOUR SEALS OF DHARMA - Preparing for the Preliminaries

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

As in any practice, we must first know its underlying concept. It is only after full apprehension of the concept that practice can proceed. Without right understanding, our practice is blind. Without practice, right understanding is also useless. Hence, one complements the other; each is indispensable. We can eradicate our afflictions and attain liberation only with the perfect union of the two. Accordingly, before we discuss the actual practice of the Three Dharma Seals, we must also know its concept.

~Depicted from THE FOUR SEALS OF DHARMA - SUMMATION

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