All yidam practices, whether the deity is peaceful or wrathful, involve the generation stage. One cannot do deity practice without knowing how to practice the generation stage. To properly practice the generation stage in a retreat, one should first complete all the preliminaries, also pay particular attention to the process—there are many complicated requirements regarding the time, place, format of the retreat, and the time and format of ending the retreat, and so on. We don’t need to know the details for the time being, as many people have not yet undertaken the preliminary practice; even if some people have completed the preliminaries once, the quality of the practice is still less than satisfactory. However, the method of visualization is very important. If one is unable to visualize clearly, the entire result of practice will be adversely affected. The preliminary practices, such as the ones for taking refuge, Vajrasattva, and Guru Yoga, also entail the practice of the generation stage. Therefore, it is necessary to briefly explain this practice.

~Depicted from GATEWAY TO VAJRAYANA PATH -The Generation Stage

It happens quite often that people make speedy progress at the initial stage of their practice, but the progress tapers off after some time. Worse, some may even stop practicing altogether. This is mainly due to a lack of systematic approach to Buddhist practice. What should be done about it? First, we must understand what the foundational practices are and duly recognize the importance they command on our spiritual journey.

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

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

True Buddhist practitioners are not pessimists even though they look upon money and fame as things of little value. This is because they are fully aware their spiritual development is not impaired by the body’s physical decline; wisdom and compassion will always follow them like a shadow in old age and even in death. Awaiting them from afar is a state of clarity and bliss; thus, far from being defeatist, they are optimistic and full of confidence. Because they have this aspiration, they can practice tirelessly and without regret. We need not fear suffering nor lose hope; with effort, we can free ourselves from the shackles of samsara and attain absolute happiness.

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

Vajrayana Buddhism was developed in two stages: the First and the Second Propagation period. The period of the First Propagation refers to Nyingmapa whose central teaching is Dzogchen, or Great Perfection. The tantras of Great Perfection specify clearly that no meat eating be allowed. The period of the Second Propagation refers to Gelugpa, Kagyupa, Sakyapa and all the other schools of Vajrayana Buddhism in Tibet except Nyingmapa. Of all the tantras of this period, the most important and pivotal is the Kalachakra Tantra. Both the Tantra and its annotations specify very clearly that meat eating is not allowed. All these point to the fact that Mahayana Buddhism, be it exoteric or esoteric, is against eating meat.

~Depicted from THE RIGHT VIEW - Why Vegetarian?

In our previous teachings on the preliminaries, we emphasized the three stages an ordinary person must undergo on the path from initial practice to final attainment of buddhahood. The first stage is to give up the pursuit of worldly pleasures and cultivate renunciation; the second stage is to give up selfishness and develop bodhicitta; the third stage is to give up self-attachment and establish the wisdom that realizes no-self. In the first and second stages, there is no difference between sutra and tantra.

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

The Buddha’s approach is always logical rather than dogmatic. The Buddha told us that underneath the skin, there are thirty six kinds of impure elements such as bacteria, microbes and parasites, among others, operating in an environment that’s both chaotic and unclean. Moreover, the notion of being beautiful or ugly is just a matter of meeting the expectations of most people. In the eyes of an extraterrestrial or a person of different race, a woman we consider beautiful may perhaps be deemed ugly. Even a real beauty will lose her appeal from overexposure or with age.

Through these observations, we come to realize that there is neither a thing nor a person that has genuine and absolute beauty. At this point, our minds can relax a little bit, no longer being so obsessed and anxious. Then with further observation and contemplation, we can slowly abandon our old attachment.

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

Sentient beings in general, certainly the beings in hell and even the gods, do not have the opportunity to practice on the path of liberation. To establish a foundation for practice on the path of liberation, one must start in the human realm. Gods can also practice if they laid the basis of the practice in their previous life as a human being; thus, establishing this foundation in a previous life as a human is the only condition that governs whether they can continue to practice or not.

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

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