After a person has killed a being or stolen things, the karmic seed of such action will remain in this person’s alaya consciousness. When it will germinate is uncertain, however. The scriptures often used the analogy of harvesting crops to illustrate the timing of karmic effect. There are great varieties of grains and vegetables and the length of time for them to ripen varies. Some may ripen in only one to two months, others five or six months, or even longer. The types of seeds, the geographical location and the climate are all contributing factors to this disparity.

~Depicted from THE RIGHT VIEW - On Cause and Effect

Our revered master H. H. Jigme Phuntsok Rinpoche chose to go to Amitabha's pure land. Naturally, as followers, we should do likewise. If Pure Land practice has been undertaken on a regular basis, we will know what direction to take when facing death; without any preparation in advance when alive, we are likely to panic and not know what course to follow at the moment of death. Therefore, we should never underestimate the importance of both the practice and the pith instruction in end-of-life teachings.

~Depicted from THE HANDBOOK FOR LIFE'S JOURNEY - On Death And Rebirth-Key Points for Practicing Bodhicitta on Deathbed

In real life, we often try to escape from difficult and painful situations. The Buddha taught us to confront not escape from difficulties and suffering. The best way to train our mind is to attain realization of emptiness. Mind will become super strong once realization of emptiness is attained; it will not be moved by any external factors. Afterwards we should also consider this: Although I have made myself strong, so many others are still in the dark without knowledge or training. I want to help them. This is how we can actually practice, not just proclaim, the maxim of “deliver sentient beings from samsara.”

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

In the other case, the practice does not go well and is actually filled with a lot of negative emotions – greed, anger, delusion …. , even more so than when we are not meditating. It is easy at this time to be despondent and think if we meditate like this, there is no hope for liberation. We must then encourage ourselves: “Even if I failed at this sitting, there will be another. Although I encountered a lot of discursive thoughts as well as afflictions in this sitting, it is very normal since I am just a beginner; these distractions are to be expected. However, by persevering and making effort one step at a time, I will succeed for sure; there is no reason to lose hope.”Then vow to succeed in the next sitting. When practicing, do not fall into the two extremes – of being arrogant and feeling disappointed too early.

~Depicted from THE FOUR SEALS OF DHARMA -The Final Review

The alaya consciousness is the fundamental consciousness. All other types of consciousness, like the sixth consciousness, come and go; for example, they do not exist during our sleep or when the body suffers from a strong external impact and becomes unconscious. However, the alaya consciousness and the good and bad seeds, which are stored in the alaya, are always intact and unimpaired. Before the seeds ripen, we do not see them; but at some point, they mature and produce a result. Thus we have this saying, “good begets good; evil begets evil.”

~Depicted from ARE YOU READY FOR HAPPINESS - Spiritual Equipment for Modern Times

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

Comparatively speaking, people in ancient times were more content with fewer things to go by. Technology is a two-sided sword; while it has created great material prosperity for us, it has also inflated our desire. If we deplete our physical resources without restraint in order to satisfy this desire, we will ultimately bring on mankind’s own destruction. For example, if everyone in the world were to live as Americans do, we would need resources equivalent to three to five times what the earth can provide. This is a very worrisome thought! Altogether we only have one planet!

~Depicted from ARE YOU READY FOR HAPPINESS - Spiritual Equipment for Modern Times

The word “religion” came from the West. If defining Buddhism by way of the meaning of religion, Buddhism cannot be deemed exactly a religion as the word “religion” connotes the recognition of a supernatural power or powers as the creator and governor of the universe, which Buddhism dissents. Some in the West do not see Buddhism as religion because of this. Those learned and respectable Buddhist practitioners in the past also held the same opinion. I too do not see Buddhism fit the Western definition of “religion” as Buddhism has never acknowledged the existence of the Creator.

~Depicted from THE RIGHT VIEW - Buddhism—the Definition

There are two kinds of outcome: in one case, the practice goes well with few thoughts to distract us; it is easy at this time to become arrogant and think if we continue to practice this way, we will attain realization. We must then subdue this pride by telling ourselves: “Although this practice was good, it does not mean I am special. I must still do well next time.” This is how arrogance can be ameliorated.

~Depicted from THE FOUR SEALS OF DHARMA - The Final Review