The outcome of following the required steps in the contemplation is just this experience; otherwise, we have not attained anything from the contemplation. In other words, the entire purpose of the contemplation in front is to produce this final experience. When we clearly experience no-self, we are at the stage of starting the practice. How do we practice? By maintaining this state of mind as long as possible without distraction — ten seconds, twenty seconds, a minute, two minutes, the longer the better. Such is the practice of no-self.

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

Why is the concept of impermanence most sacred? By reflecting on continuous impermanence, we develop the motivation to practice. When our practice becomes lax, just thinking about impermanence — in life and in all worldly things — generates a strong desire to practice. If we practice momentary impermanence, it will be the basis for realization of no-self. This is because what is perceived to be “I” cannot exist when change is happening moment to moment. The realization of emptiness and no-self will come after a period of practice. Therefore, we must practice impermanence, and with practice, attain progress.

~Depicted from THE FOUR SEALS OF DHARMA - All Composite Phenomena are Impermanent

Buddhism can be said to be a special kind of culture since it encompasses many rich academic disciplines, among them philosophy, astronomy, geography, and science. Not only that, Buddhism also has its own view on life, on right values, and on the world. In this chapter, we will introduce the Buddhist view on the world.

The worldview is firstly a specific knowledge; but more importantly, it is one of formulating this knowledge into ways and methods which can be used in our daily life. One aspect deals with regulating our own mind; the other aspect deals with benefiting sentient beings, bringing happiness, a healthy life, and joy to more people – this is also the basic tenet of Buddhism.

~Depicted from ARE YOU READY FOR HAPPINESS - The Significance of Buddhist Philosophy Today

He also thought that using any one of the numerous methods to learn Buddhism is equally fine, such as the Pure Land sect’s focus on single-mindedly praying to Amitabha or Zen school’s experiential realization through meditation. But it would be wrong to consider one school’s method the single most appropriate way to learn over all others.  Likewise, there are respective precepts for the monastics and lay practitioners.  One should not think that only the monastic precepts are real precepts, or that observing the lay precepts cannot help one attain Buddhahood. In Vajrayana Buddhism, there are practices involving the subtle energy system of the body, but it is not the only method one can use to attain enlightenment. All these are just different ways to reach the same destination. No one particular method is absolutely required. The only unchanging essentials, however, are wisdom and compassion. On the other hand, a method that cannot engender wisdom and compassion in the end would not be deemed the practice of the Dharma. This is the point held by Rongzom Pandita, but both the exoteric and the esoteric school also concur.

~Depicted from THE RIGHT VIEW - Buddhism—the Definition

The real objective of our practice is liberation, not rebirth in the higher realms. As such, we need to establish a path to liberation, with the primary requisite being renunciation. All practices that lead to liberation are based on renunciation. Renunciation is extremely important since we cannot progress to methods in subsequent stages without it. The purpose of seeing all contaminated things as suffering is to give rise to a resolution of complete renunciation.

~Depicted from THE FOUR SEALS OF DHARMA - All Contaminated Things are Unsatisfactory

The place where you meditate needs good light, especially when engaging in the practice. The thangka should be illuminated from behind. If the light on the thangka is too dark or uneven, this will cause problems with the visualization.  

Next, sit in front of the thangka in the seven-point posture of Vairocana, fixing your eyes on the thangka without discursive thoughts, concentrating on the thangka—just let your mind and eye consciousness dissolve into the thangka. After some time, the image of Vajrasattva will gradually appear in your mind. You can then test if the image will also do so with your eyes closed. If the image disappears when you close your eyes, then just continue to observe the thangka. The teachings on the development stage practices describe various methods to remedy the problems that may arise during practice. For instance, a seated image in the thangka might end up being a standing image in your visualization, or the visualized image of the deity might be without a head, a hand, or some bodily ornaments, or the visualized image might be distorted. There are many methods to remedy this in the teachings. However, we don’t need to involve ourselves with elaborate visualizations at this stage. For now, we just need to engage in simple visualization.

~Depicted from VAJRASATTVA PRACTICE – THE WISH-­FULLILING JEWEL

Winds can also be categorized into karmic winds and wisdom winds. Karmic winds denote the breathing of ordinary people. The airflow from breathing can cause us to develop all sorts of defilement or thoughts—either good, bad, or neutral (neither good nor bad). As all thoughts are closely related to breathing, normal breathing is described as karmic winds. Wisdom winds denote the part of breathing that produces wisdom.

~Depicted from GATEWAY TO VAJRAYANA PATH - The Completion Stage —the skillful means to realize emptiness

Buddhists should be realistic and rational, not just echo the views of most people. Life and death are of course the most important events in life. As we are normally concerned even with minor ailments, there is no reason not to be serious when facing the lessons of life and death. There are many real examples from all over the world, both old and new, pointing to the existence of soul and rebirth. When solid proof for refutation is still lacking, acknowledging rather than rejecting their existence would be a sounder choice.

The other extreme is to believe everything ends when one is dead. At the time of birth, one is born with the body; there is no past life to speak of. When the body stops functioning, life ends, leaving no sense of joy or pain any more. As such, those holding this view have little inhibition to do unwholesome things when alive. Although not knowing what death is about, they pretend not to care nor to fear death, making no preparation at all for the imminent end of life. This is simply ignorance.

~Depicted from THE HANDBOOK'S FOR LIFE JOURNEY - On Death And Rebirth-Understanding Death

For ordinary people, there is only their own personal space. Even so, it is important to take good care of this space for the benefit of both family as well as society. If a business leader can manage his or her own space and well-being, and in so doing set an example for all employees, everyone in the company will be able to experience both economic prosperity and inner happiness. It also helps the enterprise to be more united and dynamic.

How one manages and creates a fine inner space depends on wisdom. An intelligent person with towering achievement in the world outside may not necessarily succeed in managing the inner space. All the issues related to this task must be resolved with wisdom. Therefore, wisdom is the guide for the enterprise. This is when the wisdom of the Buddha is pertinent and useful.

~Depicted from ARE YOU READY FOR HAPPINESS -Buddhism and the Business World – Six Standards in a Corporate Culture