Vajrayana is also known as Secret Mantra or Esoteric Buddhism. To understand the supposed secret nature of Vajrayana, several explanations can be found in the Guhyagarbha Tantra. That is to say, the secrecy attached to this particular vehicle can be understood from two, three, or four different aspects. They are all correct explanations, just a matter of being broad or brief.

One of the simpler explanations is given from two aspects. One, something is hidden from the public eye. Two, something is kept secret. What is the difference between the two? In the latter, a deliberate action is taken to hide something from others; in the former, no action is required. It is naturally hidden, like the mineral deposits buried under the ground or the sea.

What is hidden? It is tathāgatagarbha. The Buddha did not hide it from us, nor did anyone else. Instead, it is our innate ignorance and defilements that prevent us from knowing its existence. Although tathāgatagarbha has always been with us since our eight consciousnesses were formed, we do not see it. In fact, sentient beings in this boundless universe are basically not aware of this naturally hidden state.

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

In everyday life, when we see in the market or some other places the animals who are about to be killed, we should try to chant the name of Buddha Ratnasikhi to their ears, and make the animals lie on their right side, face to the west, head to the north. This will bring unexpected benefit to the animals. Although non-Buddhists may not understand such actions, they at least would not deem these actions harmful and put a stop to them.

Neither should we think of all these as nonsense, as these were practiced by masters in the past, so there must be reasons for doing so.

We should know that traditional custom of offering flower, bathing and putting on new clothes for the dead only shows our emotional attachment to the deceased. It is not meaningful at all in a real sense because at this point the body of the dead, like a stone or mud, can no longer feel anything. If we want to give the deceased one last meaningful gift for his or her final journey, it is the chanting which is simple and easy to do and of great benefit. If the deceased received some form of training in life and has the help of dharma friends at this critical juncture, he or she will surely be able to take an auspicious rebirth. Do keep this in mind. 

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

Whether we discuss meditation from the standpoint of Buddhism or science, the power of meditative concentration is inconceivable.

American scientists once conducted an experiment in which the participants were Tibetan Buddhist practitioners of meditative concentration. The researchers utilized, on one side, brainwave patterns to measure changes in brainwaves, and on the other, magnetic resonance imaging to locate brain activity. In the end, they concluded meditation can not only change brain activity in the short term, it can, with great likelihood, change brain activity permanently. In other words, with meditation, one can completely eliminate anxiety, sadness, and other negative feelings, create a sense of happiness, even restructure the brain.

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

When our practice reaches a certain level, the external environment will not have much of an effect on us; at that point, there is no difference where we practice. However, to a beginner, the environment is very important.

Firstly, if the surroundings are too noisy, it will be difficult to practice. The sutras say the biggest impediment to meditative concentration is noise.

In general, this is a problem in the cities, but some homes can be very quiet if they have sound-proof installations, and the windows and doors are shut tight.

Secondly, in places where many practitioners in the past have aggregated, blessings are plentiful; this kind of place is particularly conducive to practice.

Whatever the circumstances, the environment is a very important factor. At the least, one should look for a quiet place to practice.

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

The happy life we are having now is not permanent. There is bound to be suffering in the future. Some people do not see the point of preparing for future lives because they are not feeling any obvious distress right now. Yet worrying about the well-being in their old age, they will do all they can to make money even without concerns for karma and retributions sometimes. This is very foolish. It has never occurred to them that they have already been born human and that no matter how hard this life is, it is nowhere close to the severe suffering born by those in the three lower realms. Where will we be reborn next time? Will we have another human birth like this one? No one knows. So, to be well prepared for the next life should be the rational thing to do. What does it take to be well prepared? It certainly is not wealth or fame we need but spiritual practice. Although Theravada practice can solve our own problems, it does not help others. Consequently, we must strive to arouse bodhicitta as it is the only means to help both ourselves and other beings to liberation.

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

There are many kinds of desire – money, fame, love, etc. When desire is not under control and allowed to grow freely, it becomes insatiable, making us all slaves to its command. This short lifetime will then be spent in pursuit of illusive targets and wasted in striving to satisfy desires. Looking back when life nears its end, one painfully discovers that happiness is a real scarcity with unhappy moments scattered throughout one’s lifetime. Uncontrolled desire can destroy not only this life but also next life, not only oneself but also other beings. Robbery, for example, is basically caused by desire—desire to take what one lacks and others have; in so doing, one not only destroys this and future life but also disrupts the life of others.

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

Human beings do not have methods for facing suffering, thus they hope for happiness and are afraid of suffering. Animals are the same way – they hope bad things go away and that good things come quickly. A whole life is hence wasted in this expectation.

Practitioners also encounter suffering and happiness. How we transform happiness and, in particular, suffering into favorable conditions in our practice is very important. Without the right method, suffering and happiness become obstacles to the path. This not only impedes our practice, it also affects the normal course of our life.

In facing suffering, if we have the right view and understanding, suffering may not be harmful; otherwise, suffering will cause anxiety, mental disturbance, even self-destruction.

~ Depicted from ARE YOU READY FOR HAPPINESS : How to Face Suffering and Happiness-How to Face Suffering

To every practitioner, actual methods are extremely important. One must truly practice in order to achieve liberation. By reciting the name of the Buddha one-pointedly, we can go to Western Pure Land; by practicing renunciation, bodhicitta, and emptiness, we can gradually eradicate our afflictions and attain liberation in the end.

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

Renunciation is the foundation of bodhicitta. Having aroused bodhicitta, one is qualified to receive the bodhisattva vows which one can bestow on oneself. Afterwards, one can begin the practice on emptiness. Knowing that the union of wisdom and compassion is the combination of emptiness and bodhicitta essentially means that one has understood perfectly the quintessence of all the exoteric and esoteric teachings of Mahayana Buddhism.

Renunciation and bodhicitta should be practiced separately in proper order and followed by the practice of emptiness. As such, renunciation and bodhicitta that were practiced beforehand will also turn into the wisdom of emptiness.

~ Depicted from THE RIGHT VIEW : Buddhism -- The Defination