Most lives will stay in the intermediate state for forty nine days and then be reborn as animals, humans, or other sentient beings depending on their past causes and conditions. Hence, death itself is not to be feared the most. In death, all the pain and fear felt while alive are all gone, like being asleep or unconscious, so it is not worth worrying about. The most terrifying is, however, if evil karma is committed in this life, then rebirth in the three lower realms of animals, hungry ghosts and hell may be likely for the next life. Therefore, even for the sake of future life, one should make an effort now to hear, contemplate and meditate on the Dharma and accumulate merit.

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

Most people believe the world as we know it will always stay the same as long as our sense organs do not change accidentally over the course of life. This is why the present world appears real, stable, but also impure to us.

But in fact, this is not so. Let’s first put aside the argument whether the world exists or not. Even if it exists, the world cannot affect us in any way if our five sense organs do not interact with it; it is the same as if it does not exist. For example, if our ear consciousness stops perceiving sound waves, then it does not matter, objectively speaking, whether sound waves exist or not. If they are perceived, sound in the impure state is a phenomenon of our mind; in the pure state, sound is transformed into the words of the buddha. After the generation stage practice is accomplished, this so-called unchanging world will be completely inverted. All impure phenomena will no longer exist; instead, the mandala of the buddhas will appear before the practitioner. The process of an ordinary person attaining buddhahood is in fact the process of transforming consciousness into wisdom.

~Depicted from GATEWAY TO VAJRAYANA PATH - The Generation Stage

To control one’s anger when one is on the receiving end of someone’s abuse or bullying is difficult. It is normal not to handle the situation well right then and there. But afterwards, one should calm down and visualize the other person in the dispute, and say to oneself: I really shouldn’t have let my temper get the better of me just now. This person is not related to me in this life, but he or she must have been my mother before in previous lives and treated me with great kindness like my mother now. As she lost all her memories when she was reborn, the fact that we once had a mother-child relationship is completely lost to her now. Had this person known, he or she would not have treated me this way. But I know the truth and the reason behind it. How can I blame her and return her kindness with animosity? I should learn to be more understanding instead of being vindictive. It’s not her fault, but the fault of negative emotions, that she hurts me today. Due to ignorance, she forgot she was once my mother. Otherwise, she wouldn’t have hurt me or hit me back even if I treated her rudely. She never meant to hurt me if not for the anger that took over her mind, making her unreasonable beyond her own control. I would behave the same way if I were to let negative emotions take over me. It is plainly clear that the chief culprit is defilement itself. Blame it, if anyone is to be blamed.

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

Liberating living beings can also prevent some evil karma. Take the example of freeing one fish. First, if the fish vendor sells the fish to a restaurant, he will have committed karma of killing that fish. By buying the fish from the vendor, we stop that from happening. Second, if we do not buy the fish, the cook at the restaurant will kill it. We prevent the cook from committing that karma with our purchase of the fish. Third, the customers eating the fish are also guilty of killing. By buying the fish, we prevent karma of killing for the third time. As the fisherman would not know at the time of catching the fish if it was to be liberated or killed, his evil karma, if any, may not be prevented by our purchase. But the other three can all be avoided. When liberating beings, to make every endeavor not to hurt them as well as the feelings of other people is in fact benefiting sentient beings already. This manner of liberating living beings constitutes the perfection of discipline.

~Depicted from THE RIGHT VIEW - Liberating Living Beings

Do not be too greedy. Most people have a misunderstanding about Buddhism and assume that Buddhism refutes all forms of desire and physical pleasures. This is not the case. The Buddha also acknowledged that, to a certain extent, desire is a driving force. For instance, the fervent wish to study the Buddhist teachings, to become Buddha, and to benefit sentient beings all constitute desire. Without this desire, one would lose the impetus to study the teachings. Thus, on the whole, the Buddha did not oppose desire. The Buddha said: ordinary people cannot do or survive without desire; they drink when they are thirsty and eat when they are hungry. However, when desire becomes excessive, it leads to consequences we do not wish to see — suffering, disappointment, hopelessness, etc.

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

Before meditation, we should first get ready, that is, shut the door, go to the bathroom, turn off the cell phone, etc. We should deal with these chores ahead of time so as not to disrupt the actual meditation practice. Thereafter, go to a shrine room if there is one, and prepare a cushion. This cushion is called a meditation cushion; it should be higher in back than in front to allow the body to sit comfortably. As you sit on the meditation cushion, make the following vow: during this sitting, I will remain in meditation no matter what.

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

What is the relation between death and realization of the nature of mind? Buddhism holds that all sentient beings have Buddha nature but for reason of being obscured by defilement are unable to realize it. During a brief period after death, as all consciousnesses, self-grasping and sense organs cease to function as well as all external disturbances, Buddha nature will thus present itself. It is like seeing the blue sky when clouds are dispersed, or abiding in the absolute quietness on the moon; the nature of mind shall be realized in such state. Realization gained in this state is much purer and clearer than that attained in sitting meditation in real life. Therefore, many Vajrayana practitioners not only do not fear death but also see death as once in a lifetime opportunity to propel the mind to higher level.

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

The most important and the key difference between Buddhism and non-Buddhism lie in taking refuge in the Three Jewels. Accordingly, taking refuge is deemed a prerequisite for anyone who wants to learn Buddhism. However, it has never been forced upon anyone. Only those who want to learn the Buddha’s teachings or take up Buddhist practice must comply. Not taking refuge is to remain an outsider, is off the path to liberation and cannot be deemed a Buddhist.

~Depicted from THE RIGHT VIEW - The Three Differences

We should all recite the Buddha’s name on a regular basis, but to be fully prepared, we should also undertake a concurrent practice. That is to say, we should choose one of the Middle Way practices in either Vajrayana or exoteric Buddhism to ensure all grounds are covered. If we can realize emptiness, that certainly is best; if not, we can still go to Western Pure Land if we are sincere in chanting the Buddha’s name. The two should be practiced together, this is also His Holiness Jigme Phunstok Rinpoche’s advice. At the same time, listening and contemplating the Dharma are both helpful to the practice and to chanting the Buddha’s name, so these activities are complementary. An integrated practice like this is definitely beyond error.

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