First, Mahayana masters must have uncontrived bodhicitta. According to the sutras, if a person has uncontrived bodhicitta, although he or she may not be perfect in every way, we can take this person as our master when no other teacher can be found. We become disciples in the hope of receiving from the master the wisdom and skillful means conducive to our liberation, nothing else. If the master has uncontrived bodhicitta, he or she will at the least instill something good into our minds. In other words, the master will not use us for personal gain, and will try to the extent possible to guide us. So we can learn something.

~Depicted from GATEWAY TO VAJRAYANA PATH - Vajra Master and Empowerment

There is no need to repeatedly contemplate the point about no-self in this practice. When the three practices are completed, simply reflect on whether the self exists or not. At that time, it will become quite clear: if dust particles do not exist and are empty, how can I exist? It is not possible. Once we have this profound realization of no-self, let the mind rest in this state. When the mind gets distracted, start the practice over again.

~Depicted from THE FOUR SEALS OF DHARMA - The Practice of No-Self

There is an example in the text. Once there was a king who killed an arhat. The next day, a downpour of innumerable jewels fell on his territory. The rain of jewels, becoming more precious by the day, continued for the next six days. On the eighth day, however, a ferocious pouring of mud came down and buried all his subjects. Why did the king have jewels rained down on his land after killing an arhat? It was due to the great deeds he had committed in the past lives. Even though killing an arhat was an extremely grave crime, virtuous karma from the past ripened first and hence his great fortune. But when good karma was depleted, the negative karmic results ensued immediately. Did the Creator arrange the sequence of events as non-Buddhists would like to think? No. The mechanism is the same as that of crops, whose harvest depends on the right combinations of soil, climate, sunlight and other factors. It is not man-made but the law of nature.

~Depicted from THE RIGHT VIEW - On Cause and Effect

Some regard Buddhism as a kind of belief. Belief also means faith. Of course faith is needed in Buddhism, but it would be oversimplified to regard Buddhism as a belief since keeping faith is only one of the aspects of Buddhism.  The foundation and the priority of Buddhism are not about belief, but wisdom and compassion.  Although Buddhism does advocate the importance of faith, it is not unique to Buddhism; science also calls for faith.  For example, people today all want to promote faith in science.  If one does not trust science, one probably would not even dare to take airplane.  People take planes because they believe in the technology that allows airplane to transport people to their destinations.  It takes faith to accomplish anything in this world, the same kind of faith as in Buddhism. Therefore, it is incorrect to equate Buddhism with belief.

~Depicted from THE RIGHT VIEW - Buddhism—the Definition

In this Age of Dharma Decline, practitioners always tend to have myriad problems. For example, they pay less attention to the foundational elements of achieving accomplishment in Vajrayana practice such as visualization, recitation, cultivation of the right view, mindfulness, etc., but busy themselves instead with just the formalities of practice such as the mandalas, rituals, offerings, vajra dance, and so on. In so doing, the result from practice cannot manifest, nor can the four activities (pacifying, enriching, magnetizing, subjugating) be accomplished.

~Depicted from GATEWAY TO VAJRAYANA PATH - The Generation Stage

Whether we can live a happy life at any time, any place all depends on our minds, not the condition of external environment. If so, why don't we train our minds instead of trying so hard to change the environment we are in?

~ Inspirational Quote from Khenpo's blog

Having reached the ninth level of the building, our goal now is to realise the nature of emptiness. There are a variety of effective practices to accomplish this realisation, such as those presented in the Dzogchen teachings, the Mahamudra teachings, and in the Chinese Chan tradition.

Depicted from "Buddhism in the 21st Century - Part 59" June, Sydney, Australia

This is the library of Harvard University. I have always liked books ever since my childhood. Books give me a sense of peace, a touching feeling, and joy. The Buddha also said, "In the future, I will appear in the form of words."

~ Khenpo's blog published on May 4, 2018

This is the third time to Harvard University where I hope to learn more from the neuroscientists there about the scientific results from research done on meditation. Buddhist practitioners all know the effect of meditation, but it has never been quantified in the Buddhist system. I think it is very meaningful how scientists use data to support their theories. -- April 25, 2018

Theoretical physicist Stephen Hawking chose the birthday of Albert Einstein to leave this world. The unfinished journey of physics that he left behind seems more mysterious and troubling. But impermanence is the hardest truth in the world; everything looks so fragile in front of it.

~ Khenpo's blog published on 14 March 2018

When fundamental ignorance arises, our mind has already moved away from clarity to its second level. What is fundamental ignorance? At this level or state, the mind, prior to entering clarity, is very calm and relaxed and totally free of thought — correct, incorrect, good, bad, painful, happy... .

To be more specific, the origin of mind is clarity; subsequently, within clarity, slight undulations begin to form; when these undulations appear, the first moment of fundamental ignorance is produced. Although the innate clarity of the mind remains unchanged at this time, fundamental ignorance has already separated from clear light to form our consciousness. Here fundamental ignorance is likened to a ripple in the ocean. Although the ripple is not yet a wave, the calm ocean surface is not quite the same and is showing signs of undercurrent.

~ Depicted from Luminous Wisdom Book Series : The suffering of the paper tiger