The posture that one takes at time of death is quite important. When dying, one should keep the same lying position as that of Sakyamuni Buddha when he went into parinirvana—head to the north, feet south, lying on the right side of the body, placing right hand under the head, pressing the right nostril with the right little finger and breathing through the left nostril. It is said in the scriptures that when lying on the right side of the body, breathing will naturally go through the left nostril. Nevertheless, it is still important to block the right nostril. Whether being Buddhist or not, by taking the right posture when dying, one can be sure not to take rebirth in the three lower realms for the next one or two lives, even without the help of any other transference ritual.

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

Although non-Buddhist beliefs also proclaim some notion of emptiness, they are unable to enunciate the void nature of all phenomena based on dependent origination. Their idea of emptiness is only some sort of simple emptiness, unlike the one that is inseparable from phenomena. For example, some non-Buddhists also point out that what we see with our eyes and hear with our ears is all illusory. However, most of their ideas about emptiness are just nothingness which ignore phenomena altogether. This is neither the emptiness taught by Nagarjuna and other like-minded masters, nor the one expounded by Asanga and the like that is inseparable from luminous clarity. Emptiness of non- Buddhism means simply non-existence, just like human heads are without horns, which is not the true meaning of Buddhist emptiness. But non-Buddhist idea of emptiness, regretful to say, is just this simple.

~Depicted from THE RIGHT VIEW - The Three Differences

Sakyamuni Buddha always instructed his disciples not to seek victory by challenging others, but to find everlasting victory by contesting oneself – specifically, one’s self- attachment. As a true Buddhist practitioner, we must do battle with our afflictions and with our self-attachment.

In sum, we have to first establish what self-attachment is, then know that it is self-attachment which is our real enemy.

Once we have affirmed self-attachment as our foremost enemy, we need to focus our effort entirely on eradicating it.

~Depicted from THE FOUR SEALS OF DHARMA - All Phenomena Lack Self-Existence

Among the five paths, the paths of joining and of accumulation are practices for ordinary people. Even so, the two paths can gather significant merit already. The path of accumulation has three levels: superior, average and inferior. Not to mention the average and the inferior levels, even those practicing at the superior level may descend to the animal realm. It is because at this stage they are still susceptible to breaking the bodhisattva vows and the root precepts of Vajrayana. And when they do, they will definitely reincarnate in the three lower realms as karma never fails. If meat eaters were to end up in the hungry ghost or animal realm, they would most certainly be carnivores.

~Depicted from THE RIGHT VIEW - Why Vegetarian?

This is to generate aspiration. If at the time there is still enough strength, one should practice the Seven Branches, including visualization and chanting the prayer. If unable to do so, one should contemplate this way: With all the roots of virtue accumulated over past-present-future lives, may I never forget bodhicitta and be able to cultivate bodhicitta in all future lives. Furthermore, may I have the chance to encounter admirable friends of Mahayana life after life. Then, pray to the guru and the Three Jewels for blessings to have these wishes come true. To wish wholeheartedly in such ways signifies the power of aspiration.

~Depicted from THE HANDBOOK FOR LIFE'S JOURNEY - On Death And Rebirth-Key Points for Practicing Bodhicitta on Deathbed

We neither came to nor will leave this world voluntarily. However unwilling, we all have to go when it is time, not by choice and certainly not on our terms. As well, we came in the same fashion. If there were free choices, no being would want to be born as an ox or a horse. But the reality is that we see these poor beings all the time. If free will were possible, all beings would naturally choose to be king in the human realm or someone like Indra, the King of the gods, instead of an ox or a horse. This clearly shows that beings cannot choose the timing or the form of birth. One just has to come when it is time. Why?

This is by no means God’s will. Buddhism does not acknowledge a personified God but respects all faiths, including the viewpoints of atheism and the non-Buddhist traditions. Some people may find this statement unacceptable since atheism rejects the ideas of samsara and causality. How can such nihilistic views be respected?

As a matter of fact, the sutras answered this question long time ago. The answer is that although atheism is incorrect, atheists at least have contemplated the question of life. In this respect, they are better than those who, like animals, only care about eating and drinking, and generally feel apathetic toward the issues of life and rebirth.

~Depicted from THE RIGHT VIEW - The Twelve Nidanas¹—the sequence of cyclic existence

For ordinary people, the mind follows a natural pattern. This pattern always takes the same direction. To start with, material things can bring us a feeling of happiness. This feeling of happiness is based on a sense of satisfaction; in turn this sense of satisfaction comes from having a new or fresh experience. When we examine the feeling of happiness, we see that all things lose their luster once the novelty wears off. Being new and fresh is not a quality that can last forever; it is only a matter of time before it dissipates. When the new sensation disappears, the feeling of satisfaction loses its base and disappears with it. The feeling of happiness then disappears as well.

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

Buddhist culture dates back more than two thousand five hundred years ago and is a universal and profound culture. Corporate culture has its origin in the research undertaken by several Harvard professors in the 1980’s and is a young culture with a history of around thirty years. Although they appear more than two thousand years apart, the two cultures can be very closely connected. If we are able to integrate both, the impact on the operations of a business as well as on the direction in our life can be surprisingly positive. This is because the wisdom of the Buddha brings light; the compassion of the Buddha warms the heart.

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

All Buddhist teachings, be they Mahayana or Theravada, exoteric or esoteric, can be summed up by wisdom and compassion. In fact, the union of wisdom and compassion is the essence of Buddhism; it is ultimately what to be learned and practiced in Buddhism.

What about burning incense, performing prostrations, reciting sutras and the like? Do these activities signify the process of learning Buddhism? Yes, they are part of that process, but certainly not the main part.

~Depicted from THE RIGHT VIEW - Buddhism—the Definition