Presently, there are many empowerments and teachings given on Dzogchen and Vajrayana Buddhism; there are also many people who claim they want to practice Dzogchen and receive empowerments. However, serious practitioners of impermanence and bodhicitta are few and far between. This is why we never see progress. We are true practitioners only if we earnestly undertake basic practices like impermanence and suffering. At that point, our worldview will be entirely different; however difficult or harsh life’s circumstances, there will be nothing we cannot think through and accept.

~ Depicted from THE FOUR SEALS OF DHARMA : All Composite Phenomena are Impermanence

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 Impermanence

The clarity of the mind is likened to an ocean surface which is completely still — without sound, waves or ripples, it is calm and peaceful and seemingly empty of time and space.

~ Depicted from THE PAPER TIGER : Suffering is Just a Paper Tiger

Some people may think of themselves as practitioners of Mahayana, Pure Land, Zen or Vajrayana, but never Hinayana practitioners. And they feel complacent, what with Mahayana being the supreme vehicle and Vajrayana simply outstanding, whereas Hinayana not being particularly profound. However, please carefully examine each one’s own motivation. Perhaps we will be ashamed to find that we are not even up to the standards of Hinayana practitioners.

~ Depicted from THE RIGHT VIEW : The Three Supreme

The law of cause and effect works on infallible principles. For example, seeds of rice will yield only rice, not barley. Similarly, if a practice is not what leads to enlightenment, how can it yield the fruit of such? Many people think that if they regularly read scriptures such as the Diamond Sutra, the Thirty-Five Buddhas Repentance Ritual, the Practices and Vows of the Bodhisattva Samantabhadra, the Heart Sutra, etc., they are no doubt Buddhist practitioners. Actually, that may not necessarily be the case. While recitation of sutras is definitely a good thing to do, and the Buddha also praised its merit, motivation still matters greatly. If the motivation is not right, all will be wrong, and vice versa. That is, one can never do wrong with the right kind of motivation.

~ Depicted from THE RIGHT VIEW : The Three Supreme

There is a classic story on impermanence in The Words of My Perfect Teacher. A practitioner did a retreat in a cave for nine years. At the entrance of the cave, there were some nettles. His robes always got caught by the prickly plants every time he left the cave. As it was kind of a bother, he thought about cutting the nettles. Then the thought of possibly not being able to return to the cave again crossed his mind, he decided to do something more meaningful with his time instead. When going into the cave, his robes got caught as well. The thought of removing the nettles arose again. But considering the possibility that this might be his last time leaving the cave, he decided against it and saved the time for training the mind. He continued like this for nine years until he attained accomplishment in his practice while the nettles remained standing at the entrance. It was his firm conviction that all phenomena are impermanent that made him treasure every moment of his life by not spending it on something meaningless but practicing the Dharma. His accomplishment came as the result of realizing impermanence, not emptiness, of all phenomena.

Firstly, Buddhism teaches two types of truth — relative truth and ultimate truth. The word "truth" is used in both cases to indicate they are both real.

What is real? As an example, all the appearances in a dream are not real to a person who is awake; however, they are very real to a person in the midst of a dream, just as the experiences in life are very real to a person during the day. Similarly, a practitioner and a non-practitioner see this world differently. However, each thinks the world he or she lives in is real.

~ Depicted from ARE U READY FOR HAPPINESS : The Significance of Buddhist Philosophy Today

Many people have heard the teaching of the Three Supreme Methods before, but that is not enough. To actually practice it is the most crucial. In my opinion, there is no need to hear more teachings if a teaching cannot be put into practice. One should learn to apply faithfully one teaching at a time. Like walking, one only needs to see clearly some ten meters or so of the road ahead in order to move steadily forward. Conversely, knowing the condition of the road a hundred or even a thousand miles ahead but staying put at the starting point would be completely useless.

In a nutshell, the path leading to the cessation of suffering can be subsumed under these three aspects. Over the years, I have kept insisting on the necessity of generating renunciation and bodhicitta before taking up any other practice. It is not because there are no better practices, but rather it would be useless to practice them without having the requisite faculties. Taking the path leading to the cessation of suffering can eliminate all the defilements which are the origins of the suffering of samsara. Just as physical pain disappears once the illness has been cured, suffering ceases after all the defilements have been eradicated.

~ Depicted from THE FOUR NOBLE TRUTHS : The Path Out of Samsara