As another example, a piece of fabric when taken apart is a pile of yarn; where then is the fabric? Did it disappear? What am I wearing—fabric or yarn? But a strand of yarn is also made up of fibers that are twisted together. So is it fabric, yarn, or fiber that I am wearing? If we again break down the fiber into very fine particles and set this aside, where then is the original fabric? Is it just dust particles that I am wearing? In the sutra system, emptiness is understood by way of this kind of reasoning. It is one method of approaching emptiness, but only as a concept, not an actual experience.

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

What is a Buddha? Is the real Buddha the one appearing in a thangka with golden face and sitting in a full lotus position?

That is only a partially real Buddha. In the view of Mahayana, the Nirmanakaya (Emanation Body) and the Sambhogakaya (Bliss Body) are the manifestations of the Buddha in order to liberate ordinary people and bodhisattvas of the first to the tenth bhumi, respectively.   The Nirmanakaya is for the Buddha to communicate with ordinary people. Although Buddha-nature exists within the mind of every sentient being, the Dharmakaya (Truth Body) of the Buddha is rendered powerless to those who have not attained realization and thus must rely on the Nirmanakaya and the Sambhogakaya of the Buddha for guidance to enlightenment. However, neither the Nirmanakaya nor the Sambhogakaya is the true Buddha, only the Dharmakaya, the union of wisdom and compassion, is.

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.

~Depicted from THE RIGHT VIEW - Buddhism—the

After meditation sessions, we should apply these concepts and experiences to our everyday life. At all times, it is important to remember everything in life is illusory, impermanent, and non- substantial; this way we will ultimately come to a profound realization there is nothing to be attached to. Such is the right kind of non-attachment.

~Depicted from THE FOUR SEALS OF DHARMA - The Practice of No-Self

To ordinary people, the ultimate truth represents an invisible, untouchable state. In other words, it is a condition that our six consciousnesses have never been exposed to. The fact is that other than the physical and the mental world that can be reached via the six consciousnesses, there is another state which by no means parallels Plato’s world of Forms. Rather, it can be compared to the reappearance of a blue sky after dark clouds have been blown away. Our senses and perceptions are like dark clouds that block the truth of everything, including the self. All we need is to find a powerful force like the wind that can blow the clouds away. Once the clouds are cleared, we will discover this other state where there are no illusory manifestations of matter, mind, or movement, just a spatial, luminous and peaceful world like the clear blue sky of late autumn. Although this state does not exist as in the normal sense of a world, it can be addressed, albeit spuriously, as a “world.” Such is the state of the ultimate truth, the ultimate reality of all phenomena.

~Depicted from THE RIGHT VIEW - The Two Truths—the Key to Unlocking Madhyamaka

Vajrasattva actually attained Buddhahood a long time ago, but his pledge has not been exhausted. Relying on the power of his pledge, our obscurations are bound to be purified. Vajrasattva is a Buddha, and so he doesn’t really need us to remind him of his pledge. However, to express our devotion and sincerity, we still need to supplicate him.  

~Depicted from VAJRASATTVA PRACTICE – THE WISH-­FULFILLING JEWEL

A person without renunciation only seeks satisfaction in this lifetime, and rebirth in the human or god realm; apart from being content with his lot in life, and getting by, he does not have a loftier goal. A person with renunciation may occasionally think the same way or enjoy good food, fine clothes, and a nice home. However, deep inside, he knows: this is not the purpose of my existence, merely a temporary lifestyle and means to an end which may or may not be necessary—my ultimate goal is to attain liberation. This way of thinking is basically considered renunciation. To sum up, a Vajrayana practitioner must first generate a heart of renunciation.

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

After generating renunciation and bodhicitta, next comes the practice of emptiness. In The Three Principal Aspects of the Path by Je Tsongkhapa, the first two aspects are renunciation and bodhicitta, and the third is none other than the right view of emptiness. For us to arouse genuine renunciation and bodhicitta is not a problem, just a matter of time. From that point on, one must succeed in realization of emptiness in order to attain ultimate liberation. Otherwise, one cannot but fail to achieve this final goal, no matter how skillful one is in the practice of renunciation and bodhicitta.

~Depicted from THE RIGHT VIEW - The Two Truths—the Key to Unlocking Madhyamaka

First, how can we turn nothing into something? In a so-called cause and effect relationship, the cause transmits a kind of energy to the soon-to-be born effect (fruit) to make it materialize. However, can cause and effect exist simultaneously? It’s not possible. If they do, it means that effect already exists. In that case, what need is there for cause? Cause at this point has lost its raison d'être, just like seeds are no longer needed when crops are already available. Two things that exist simultaneously do not have a causal relationship because both have already been formed. For instance, if two Buddha statues, one big and the other small, are shown together, the big one needs no help from the small one for it to be made.

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

Do not covet the deceased’s money and property

The family and friends of the deceased must pay attention to the 49-day period after death. Although there have been cases of rebirth taking several months, a couple of years or even decades after a person died, the intermediate state of most people lasts no more than 49 days in general. Therefore, it is particularly effective and beneficial to offer transference ritual and perform virtuous deeds on behalf of the deceased.

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