Buddhism has a number of very special methods for overcoming suffering. With practice, the methods help us purify our mind and reach a higher state of attainment. In the short run, we can alleviate our stress; ultimately we can be free of the suffering of birth, aging, illness, and death.

In the past, people used to think Buddhism denotes pessimism and passivity, and teaches escape from the real world. Actually, that is not the case. The Buddhist understanding of human suffering goes well beyond this view. Buddhism is not passive; on the contrary, the Buddhist view on life, suffering, and happiness is intimately connected with the real world. We can all benefit greatly if we understand some of its concepts.

~Depicted from ARE YOU READY FOR HAPPINESS - Suffering is just a Paper Tiger

Nowadays, both in China and Tibet, many people identify themselves as Buddhists, lay practitioners, or monastics. They often participate in the activity of liberating animals, or practice prostrations and the five extraordinary preliminaries. Many feel proud that they practice every day. However, if you look closely at the motivations, you will find that quite a few practice only for their own benefits in this life, such as health, longevity, or the removal of a life-threatening obstacle. Others hope for a favorable rebirth in the god or human realm just because they fear suffering in the three lower realms (the realms of hell, hungry ghosts and animals).

Depicted from THE RIGHT VIEW- The Three Differences

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

Why do we want to practice impermanence? As previously explained, it is because we have attachment to things staying unchanged and this fixation leads to all kinds of affliction. We also practice from both the macroscopic and microscopic perspective in order to completely understand the impermanent nature of phenomena and to eradicate our attachment to permanence.

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

As we all know, Buddhism is a doctrine that asserts the absence of self. We need to know what “self” is, in what way the “self” does not exist, and why it is inherently empty.

Firstly, what is self?

In Buddhism, “self” can be divided into two kinds: one is “self in person”; the other is “self in phenomena.” Here, self is called “bdag” in Tibetan. Although the Chinese written word for “self” is the same for “I, me,” it does not necessarily mean “I,” as in “you and I,” but things having real and substantive existence.

~Depicted from THE FOUR SEALS OF DHARMA - All Phenomena Lack Self-Existence

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

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

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