Some non-Buddhists think that karma dictates the arising of all phenomena. Whether a person has a good life, or even how early or late one can eat, is predetermined and hence immutable. However, this is not the Buddhist view. Buddhism holds that physical suffering and misfortune all have various contributing factors as their causes. Some illnesses, the so-called karma-induced illness, originated from previous life. They are medically incurable, no matter how much money is spent. These may be attributed to karma. If you have a cold, headache, or fever, it may also be karma related, but not necessarily caused by karma from the past lives. Hence, karma is sometimes directly responsible for certain things to take place, but other times may not be so directly involved. The point is, in all matters, Buddhism has always opposed taking the dualistic approach, affirming one while negating the other. The same applies to karma.

~Depicted from THE RIGHT VIEW - On Cause and Effect

 our world today, it is increasingly apparent and obvious a lot of problems of a spiritual nature cannot be resolved by material means. To treat mental problems we must work with the mind. It is imperative that we look immediately for answers within the Buddhist culture to address concrete problems in our life, and to ameliorate the stress and anxiety we feel.

Buddhism can be said to be a special kind of culture since it encompasses many rich academic disciplines, among them philosophy, astronomy, geography, and science. Not only that, Buddhism also has its own view on life, on right values, and on the world.

~Depicted from ARE YOU READY FOR HAPPINESS - The Significance of Buddhist Philosophy Today

At the outset, our practice should not be very long; moreover, it cannot be forced. We should not feel compelled to practice when we are not up to it, otherwise rejection sets in. Some practitioners put pressure on themselves to practice and eventually become very resentful when they see their own place of meditation. This is not helpful to the practice. Therefore, if we are unwilling to continue with the contemplation, we should stop; if we are tired, we should allow the body to relax completely and dismiss all thoughts of good and bad, past and future, etc. Leaving the mind to rest in this way is also a kind of practice. When we train in relaxation, there is no element of realization or wisdom of any kind; however, this state of mind contributes to realization, so it also constitutes practice.

After training in this way for seven or eight months, or roughly a year, the mind will calm down. At that point, the mind will be free of mental elaboration even if it tries to engage in thought; the mind will be free of confusion even if it is disturbed. Practitioners who have reached this stage in their practice are content to stay at home all day without going anywhere. Those of us who at our present stage have difficulty practicing even an hour or two will be entirely different by then. However, to get there, effort must be exerted over a period of time.

~Depicted from THE FOUR SEALS OF DHARMA - The Practice of Realizing Emptiness

Death is an important issue to everyone as it is a reality that everyone is reluctant but has to face. To ordinary people, death represents a dark unknown filled with despair, mysteries, pain and sorrow. In the face of death, almost all of us are panic-stricken and terrified. It is really due to a misunderstanding of death itself. To know correctly what death is can thus eliminate fear of death and help us better prepared for it.

~Depicted from THE HANDBOOKS' FOR LIFE JOURNEY - On Death And Rebirth-Understanding Death

Most Buddhists accept that presently we are just ordinary sentient beings, not yet awakened; the world is, exactly as we see it, defiled and impure; afflictions are bad and always the opposite of enlightenment. Nevertheless, through long-term practice of the Buddhadharma, the impure can be transformed into the pure, the mundane world into pure land, afflictions into the wisdom of the buddha, an ordinary person into a bodhisattva of the first bhumi, then the second bhumi, the third ...., and finally a buddha.

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

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?

The guidelines that follow are based not on my own experience, but on the teachings and realization of highly accomplished masters.

The practice of facing suffering can be divided into four stages: understand what suffering is, know the origin of suffering, defeat suffering, and methods for overcoming suffering.

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

Within Mahayana, Chinese Buddhism has long maintained the fine tradition of vegetarianism. At present, the majority of Chinese Buddhists is vegetarian. They mainly abide by the teachings in two Mahayana sutras: the Lankavatara Sutra and the Nirvana Sutra. In a way, being vegetarian also exemplifies the Mahayana spirit of compassion.

~Depicted from THE RIGHT VIEW - Why Vegetarian?

Before the practice, we must first have the corresponding view. Without right understanding, how do we practice? If we are not even clear about the direction, there is no point in talking about the practice. A lot of people will say “we want practice, not listening and contemplation.” Although practice is imperative in the end, so too are listening and contemplation up front. We can practice only after we have given sufficient time to listening and contemplation, that is, after these activities have reached a certain level.

~Depicted from THE FOUR SEALS OF DHARMA - The Importance of Practice

Broadly speaking, the view, the practice and the behavior of non- Buddhist traditions and those of Buddhism are all different, and so are their results. The key difference lies in whether or not it requires taking refuge in the Three Jewels—the Buddha, Dharma and Sangha. One that does is Buddhism; otherwise, non-Buddhism.

~Depicted from THE RIGHT VIEW - The Three Differences