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.

In Mipham Rinpoche’s How to Use Sickness as the Path, there is a practice which I spoke about at one time (refer to Wisdom Light Series). However, what we are facing is not just sickness, but all kinds of suffering in everyday life. How should we confront suffering?

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

Buddhism holds that Brahma does not rule the world; he is but one of the celestial beings in the six realms of samsara. As such, he is still bound by karma, has not gained liberation, may fall and suffer, and is certainly not omnipotent. Even if we make offerings to please him, he cannot help us escape cyclic existence; moreover, the killing of animals keeps us further entrenched in samsara.

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

In this modern age, we are enjoying greater material well-being than ever before.But at the same time, we are also facing many problems: our trust in people and the index on happiness continue to decline; divorce, suicide, and crime rates keep rising; depression is even more prevalent. How do we resolve these problems? Buddhist philosophy can be very helpful at this time.In this modern age, we are enjoying greater material well-being than ever before.But at the same time, we are also facing many problems: our trust in people and the index on happiness continue to decline; divorce, suicide, and crime rates keep rising; depression is even more prevalent. How do we resolve these problems? Buddhist philosophy can be very helpful at this time.

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

As in any practice, we must first know its underlying concept. It is only after full apprehension of the concept that practice can proceed. Without right understanding, our practice is blind. Without practice, right understanding is also useless. Hence, one complements the other; each is indispensable. We can eradicate our afflictions and attain liberation only with the perfect union of the two. Accordingly, before we discuss the actual practice of the Three Dharma Seals, we must also know its concept.

~Depicted from THE FOUR SEALS OF DHARMA - SUMMATION

What do we mean by attachment and object of attachment? As an example, when the eye consciousness perceives an object, attachment is formed. The object of attachment is that which is perceived by the eye consciousness. The eye consciousness and the object, that is, the attachment and the object of attachment, are separately known as the grasper and the grasped.

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

In the teaching today, we will examine in more details the differences between Buddhism and non-Buddhism, the mundane and the supramundane phenomena and, lastly, Mahayana and Theravada Buddhism. The questions regarding these three differences seem quite easy to some, but the answers may not be so obvious to everyone. For someone who wants to practice the genuine Dharma, it is imperative that one understands the answers to these questions beforehand, as different answers will engender greatly different results in whatever actions one undertakes, be it doing good deeds or sitting down to meditate.

~Depicted from THE RIGHT VIEW - The Three Differences

It is clearly stated in The Way of the Bodhisattva that a moment of fury or hate is capable of destroying completely most of the virtuous roots accumulated over innumerable ages, just as a moment of compassion or bodhicitta can accumulate inconceivable merit.

Mahayana Buddhism holds that the worst among all defilement is great anger because it is the direct opposite of loving-kindness and compassion, the foundation and the aspiration of Mahayana. The bodhisattva vows rule that when loving-kindness and compassion for anyone are totally abandoned and replaced with strong anger, the root precept will be broken and no bodhicitta can ever be developed. We should not under estimate the negative effect of anger.

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

In Tibetan Buddhism, tantra is a very complete system of thought and practice specifically directed at people of different capacities. However, some practitioners in sutra, lacking an understanding of tantra, think they cannot practice tantra; some practitioners in tantra also cannot accept sutra. Therefore it is necessary to discuss the connection between sutra and tantra and sort out their differences and similarities. This will help everyone understand the contradictions, if any, in sutra and tantra, and prevent serious misconceptions from developing during the course of practicing the preliminaries.

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

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