Some people become very pessimistic when they hear these teachings on impermanence: I used to be very proud of my status and possessions, but all that is meaningless now. Even my own life cannot be guaranteed. What is the point of this life?

Is this outcome good or bad? It is good because an understanding of impermanence allows us to forgo our attachment to worldly things. When we encounter death in the family, bankruptcy, or other tragedies, we will not be overwhelmed by suffering but realize such is the nature of all things and that we are now a witness to it. If our practice of impermanence is successful, we will then turn our attention to matters of liberation.

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

What are the Four Dharma Seals?

The first seal states all composite phenomena are imper- manent; the second, all contaminated things are unsatis- factory; the third, all phenomena lack self-existence; the fourth, nirvana is true peace.

~Depicted from THE FOUR SEALS OF DHARMA - SUMMATION

It is said in the scripture that ten persons cannot move a heavy log on the ground, but one person can easily pull the log if it’s thrown in the water. Similarly, it is very difficult for sentient beings to go to Sukhāvatī when alive, but much easier while in the intermediate state. It is because beings in the intermediate state, the bardo beings, have no actual body, only mental body—body created by consciousness. Just like in the outer space where there is zero gravity, a little push can point a body to a different direction; mental body can be led to Sukhāvatī with just a little guidance. Of course, one can also choose to be reborn in the pure realms of Maitreya or Padmasambhava, but Sukhāvatī is the most ideal and the easiest to go to, and one will never go back to samsara again from Sukhāvatī. At the same time, we must also take note that if there is any negative condition at this point such as the arising of an evil thought, it will be equally easy to fall into the lower realms.

~Depicted from THE HANDBOOK'S FOR LIFE JOURNEY - On Death And Rebirth-How to Take Rebirth

Many people used to think there is really no need to learn Buddhadharm or uphold traditional culture since living conditions have improved and material goods are plentiful.. But we realize now we need help to maintain our spiritual health and soothe the soul more than ever before. Humans are different from animals. A pig after being fed will happily go take a nap, with nothing else on its mind. Humans have additional and higher aspirations after their basic needs are met. When these aspirations are not fulfilled, suffering ensues. Neither money nor superstitious beliefs can end this suffering. Only through practice can we hope to find the solution; the method we use must also be wise and reasonable.

~Depicted from THE HANDBOOK FOR LIFE'S JOURNEY - On The Three Poisons-How to Handle Desire

Thus, we need to remain highly mindful and keep our conduct disciplined when undertaking any kind of practice. Often enough, upon closer examination, we may find that what appears to be altruistic actually only benefits ourselves. This is true in the case of the five preliminary practices as well as mantra chanting, animal liberation, prostration, etc. In short, if the purpose is to attain liberation just for oneself, no matter how sublime a practice is, it can only be deemed a Theravada practice. Conversely, if there is not one shred of selfish consideration, whatever one undertakes would all be deemed Mahayana practice, be it just reciting the Buddha’s name once or doing one prostration.

~Depicted from THE RIGHT VIEW - The Three Differences

People who do not understand cause and effect think it is very mysterious and filled with religious connotation. Actually there is nothing mysterious about it. If we are observant, we will discover all things around us – whether animals, vegetation, or mankind -- are subject to the law of cause and effect. A cause will always produce a result of the same kind. The ancients say: “You reap what you sow.” This is an objective principle of cause and effect. Although we cannot observe the subtle relationship between cause and effect with the eye, we can validate its existence conceptually. A lot of new discoveries in science were also assumed to be non-existent at one time because they could not be perceived by the eye. The law of cause and effect is no exception; it exists even if it cannot be seen.

~Depicted from ARE YOU READY FOR HAPPINESS - Spiritual Equipment for Modern Times

There are three main reasons sentient beings perpetuate in samsara: first, clinging to impermanence as permanence; second, seeing activities that are inherently unsatisfactory as joyful; third, mistaking a non-existent self for a truly existent self. With these three forms of attachment, good and bad karma is created. With good karma, beings take rebirth in the upper realms of the gods and human beings; with bad karma, beings take rebirth in the lower realms such as hell, unable to transcend samsara and attain liberation.

~Decpited from THE FOUR SEALS OF DHARMA - SUMMATION

The happiness that material enjoyment brings is limited. Yet what we want is unlimited. How is it possible to fill an infinite space with something which has a limit? Certainly not in this lifetime! Our lifespan is no more than several decades, but even if we lived billions of years, we would still fall short of satisfying ever-growing greed. In fact, the longer we live, the greater our desire and the suffering that follows. Thus, the Buddha admonished us to keep our desire in check in order to gain true happiness; if we are always chasing after material things, we will never find real happiness.

~Depicted from ARE YOU READY FOR HAPPINESS - The Tibetan Buddhist View on Happiness

Another analogy is this: in ancient times, most of the towns in the East and West are surrounded by a wall; one must enter the town through a gate. If the town only has one gate, a person who wants to go into town must enter through this gate. Many families live in the town; once inside, the person is free to visit any family. However, if the person does not pass through this gate, he can only stay outside and never get in. Renunciation and bodhicitta are the same—they are the only entrance to practice. After cultivating renunciation and bodhicitta, we are free to take up Dzogchen, Mahamudra, Kalacakra, or the generation and completion stage practices. Without renunciation and bodhicitta, it would be foolish to think we can succeed in any of these practices.

~Depicted from GATEWAY TO VAJRAYANA PATH - Entering the Vajrayana Path