In other words, a Buddhist practitioner need not necessarily eat poorly and dress poorly, or think he or she must refrain from using the good things in life. This would also be a form of attachment. The main point is not to develop greed for these things.

The whole purpose of bringing this up is to say Buddhism is not pessimistic. Although the Buddha exhorted his followers to be content with few desires, it does not mean one must live a life of austerity. Most importantly, one should seek meaning in life through liberation, not through the pursuit of worldly pleasures.

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

To eliminate innate attachment to permanence, we should contemplate continuous impermanence. This is because a lot of undesirable thoughts, afflictive emotions, and karmic formation come entirely from our ongoing adherence to things being permanent. For instance, if we think a car can last a long time and is useful until such time it breaks down, the desire to own a car will arise; we may take any number of measures, even theft, robbery, and fraud, to realize this goal, thereby creating bad karma from killing, lying, etc. The source of afflictions, karmic formation, and all such problems is the attachment to the car, while the cause of this attachment is our adherence to permanence. If the latter is not eradicated, we cannot resolve the problems mentioned above.

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

What does true peace mean? After liberation, there is genuine freedom from the three types of suffering mentioned before; the seeds of the three types of suffering and their designations also cease to be. This pure and everlasting happiness is true peace. It is not the happiness ordinary people refer to; rather, happiness is just freedom from suffering that arises from contaminated actions. Because it is pure, it is deemed “true peace.”

~Depicted from THE FOUR SEALS OF DHARMA - Nirvana Is True Peace

In Pure Land, the most important sutra is The Buddha Speaks of Amitabha Sutra. This is a scripture that is translated into both Chinese and Tibetan from the same Sanskrit edition. The sutra states: “To take rebirth in Western Pure Land, one must stay clear of two kinds of transgression and possess four conditions.”

The two kinds of transgression are the five actions of immediate consequence and repudiation of the Dharma. Amitabha Buddha also said all sentient beings in the Saha world with absolute faith in him can be born in Western Pure Land, unless they have committed the five actions of immediate consequence and repudiated the Dharma. All other transgressions like taking life, stealing, etc., even actions that are more serious, can be purified through devotion and recitation of the buddha’s name. Only these two transgressions cannot be eradicated, so we must distant ourselves from them.

The four necessary conditions are to visualize Amitabha Buddha and Western Pure Land, accumulate vast merit, develop bodhicitta, and dedicate the aspiration of taking rebirth in Western Pure Land. All sentient beings who possess these conditions and recite the buddha’s name with total concentration can be born in Western Pure Land.

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

Many people have read the Heart Sutra and may even have recited it. According to the Heart Sutra, there is no eye, ear, nose, tongue, and body. Although in life no one would deny the existence of the eye, ear, etc., the ultimate conclusion in Buddhism is that all phenomena are illusory. We just have not realized it yet.

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

All the practices in Highest Yoga Tantra, without exception, place great emphasis on renunciation and bodhicitta. At the generation stage, for instance, one may have a very clear image of the buddha during visualization, but without compassion and the correct view of emptiness, it is meaningless. Similarly, the sutras say there is nothing special in reciting the deity mantras 100,000,000 times if one does not have renunciation and bodhicitta. Thus, the critical factor in all the practices is renunciation and bodhicitta. Lacking a proper foundation as well as an understanding of the generation and completion stage, many lay followers now blindly recite the liturgy of some yidam practice in the hope of gaining something from the endeavor. It is necessary here to remind everyone this is not very meaningful.

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

We must realize that if we fail to take the first step in this life, we may not have another chance, as being reborn in the human realm is not guaranteed and the opportunity to continue our spiritual practice in the next life even less secured. So, we must begin now. Even if we do not advance very far with this first step, a very good foundation should have been laid for the next life. And the inherent blessing of bodhicitta will ensure the necessary conditions for practice to be continued then. Thus, no matter where and what the next life will take us, we will undoubtedly be reborn with unique qualities, that is, with compassion and bodhicitta. This first step is, therefore, very crucial.

~Depicted from THE RIGHT VIEW - The Three Supreme Methods—the ultimate methods of cultivating virtue and training the mind

Among all the books in the world, the one that offers the best explanation of death and method to face death is Bardo Tödröl. The book has since received recognition from scholars in the West. Having obtained the relevant empowerment, one can proceed to study the text, but not before then, as the proper order for learning the Secret Mantra still needs to be observed. Nonetheless, a part of the section on the method of facing death does not require prior empowerment so that it is available for everyone to read or learn more seriously.

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

The Buddha said, “What do you think, Sariputra? A blind person cannot see the sun or moon, is this the fault of the sun and moon, or the blind person?” Sariputra replied, “No, it is not the fault of the sun and the moon. The fault lies with the blind. The sun and the moon are quite clear. Just the blind cannot see them.”

The Buddha declared, “Likewise, Sariputra, sentient beings do not see the splendor and purity of the buddha field of the Tathagata due to their own afflictions. The Tathagata is not at fault. It is sentient beings who are impure, not the Tathagata. The realm of the Tathagata is very pure, you just don’t see it.”

~Depicted from GATEWAY TO THE VAJRAYANA PATH - A Compendium of the Vajrayana