How does human suffering arise?

Without thorough investigation, many people instinctively think suffering arises from not having money, not having enough to eat, not having warm clothing, etc. Actually, these are only some of the reasons why we suffer; they are not the main reason.

To establish a disciple-master relationship is a very important step for the initiates of Buddhist practice. Precious time will be wasted if you are led astray by improperly taking someone as a master. Life is short already. To encounter the Dharma within this short period of time is difficult; to encounter a truly qualified vajra master is more difficult; to be able to follow the vajra master and properly practice the Dharma afterwards is extremely difficult. As you can see, one may face mounting difficulties in the course of seeking the genuine Dharma. Nevertheless, if one wishes to learn the Buddhadharma, one had better learn the right teachings and take the right path.

~ Depicted from GATEWAY TO VAJRAYANA : Vajra Master and Empowerment

Some people think that it is because killing and stealing are against religious beliefs that people refrain from doing so. The truth is that killing and stealing should be forsaken because they are against the natural law and hence inevitable punishment. For example, is it against the Buddhist doctrine to take poison? Although Buddhism forbids people to take poison, the real reason is poison itself which is inedible. If you insist on taking it, you will be poisoned and experience pain. This is the result of acting against the natural law. Certain kinds of poison can take effect immediately; others may take months or even years for the effect to set in. The same is true of karmic results. Although we cannot see the actual workings of cause and effect, the manifestation of effect follows the same principle. If people see that a person remains in good health after taking poison but before the effect setting in, they then assume that the person did not take poison after all. Does this make sense? In fact, one should not equate the absence of pain with non-poison; it is simply not time yet for the poison to take effect. Similarly, killing and stealing are like swallowing poison. They are bound to take effect, just a matter of time.

~ Depicted from THE RIGHT VIEW : Cause and Effect

According to the Vinaya Pitaka, in ancient India over two thousand years ago, with winter being so cold as to split open bamboos by its bitter cold winds, many bhikshus got sick due to the lack of shoes and caps to keep warm. The Buddha also got sick and had to take medicine. One time, he had a backache and asked Bhikshu Kasyapa to chant some sutras to ease the pain. But the truth is that the Buddha would never have sustained any real pain. These incidents were all just manifestations.

Because of these questions, the Buddha divided the Twelve Nidanas into the twofold cause and effect. On the subject of cause and effect, many Buddhists are either confused or simply do not understand, let alone non-Buddhists. Although not knowing what causality is, many of them still dare to refute and criticize the existence of cause and effect. It makes one wonder what they could possibly refute and criticize something that they do not have any inkling about. Nonetheless, when the karmic force is in play, people will have this inexplicable impetus and nerve to act. Under certain circumstances, demons and demonic hindrances can also bestow fearlessness on people.

With the twofold cause and effect, the workings of karma and samsara are thus revealed: that which “generates” is primarily craving. When craving ends, so does rebirth.

~ Depicted from THE RIGHT VIEW : The Twelve Nidanas—the sequence of cyclic existence

To establish a disciple-master relationship is a very important step for the initiates of Buddhist practice. Precious time will be wasted if you are led astray by improperly taking someone as a master. Life is short already. To encounter the Dharma within this short period of time is difficult; to encounter a truly qualified vajra master is more difficult; to be able to follow the vajra master and properly practice the Dharma afterwards is extremely difficult. As you can see, one may face mounting difficulties in the course of seeking the genuine Dharma. Nevertheless, if one wishes to learn the Buddhadharma, one had better learn the right teachings and take the right path.

~ Depicted from GATEWAY TO VAJRAYANA : Vajra Master and Empowerment

If one is proficient in the practice of aspiration and application bodhicitta when alive and undertakes to practice the same at the time of death, the practice will strengthen in power and guide one through the end of life.

How to conduct the practice at this time is also crucial. If one is able to sit up, adopt the seven-point posture of Vairocana; if not, lie on the right side of the body, hold the cheek with the right hand, then press the right nostril with the right little finger and breathe out through the left nostril. Meanwhile, cultivate loving-kindness and compassion, practice exchanging oneself for others by using the breathing method and so forth. Furthermore, one should know that all internal and external phenomena, either of samsara or nirvana, are manifestations of mind; and that the nature of mind has always been emptiness, devoid of any mental construct, since time immemorial. Once realized, rest the mind in this state of emptiness and wait for the breathing to stop. If breathing continues, repeat this practice once and again until it stops. This is the pith instruction for cultivating bodhicitta at the time of dying.

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

If we know that we are angry, the next step is to calmly look inward: What part of me is being angry? Is it my body, blood, brain, bones or consciousness? What exactly is this thing called anger? As we go through these examinations, the more moderate anger will stop and disappear immediately. Does the disappearance of anger mean we have gained realization of emptiness? No. In fact, any thought that we watch attentively will cease to continue. It has nothing to do with gaining realization or not.

Here, to “watch” attentively should not be taken literally to mean seeing with eyes, as eyes cannot see mind. Only mind itself can perceive its own nature. It is said in the texts of Yogacara and Buddhist Logic that mind is self-aware. Non-sentient species or organisms have no sense of self because they don’t have a mind.

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

USING ANCIENT WISDOM

Buddhist culture dates back more than two thousand five hundred years ago and is a universal and profound culture. Corporate culture has its origin in the research undertaken by several Harvard professors in the 1980’s and is a young culture with a history of around thirty years. Although they appear more than two thousand years apart, the two cultures can be very closely connected. If we are able to integrate both, the impact on the operations of a business as well as on the direction in our life can be surprisingly positive. This is because the wisdom of the Buddha brings light; the compassion of the Buddha warms the heart.

From a structural standpoint, corporate culture is comprised of four elements – product, organization, behavior, and ethics. Business ethics is the spiritual core of corporate culture; it is founded on the values of the corporation. The values of a corporation are critical to its survival and prospects.

In integrating Buddhist culture into corporate culture, it is not necessary for corporate executives to study the Buddhist teachings or become Buddhists. Having faith or not is unimportant. The objective is to apply the wisdom of the Buddha to managing and developing a business and to promoting the mental health of the employees. Actually, most of the Buddhist thoughts transcend the centuries in their greatness. Even after two thousand five hundred years, the teachings are still alive and indispensable to the spiritual well-being of people in the modern age.

~ Depicted from ARE YOU READY FOR HAPPINESS? : Buddhism and the Business World – Six Standards in a Corporate Culture

The most significant impact on us in everyday life is adherence to continuous permanence, which leads to the production of all kinds of emotional negativities and to bad karma.

Momentary Impermanence is the basis of continuous impermanence. All composite phenomena are impermanent in that they are momentary: the moment they come into existence, they disintegrate. In other words, whatever is created is annihilated in the same instant.

From a macro perspective, all things that are created abide in the world for a time before they disintegrate – the process of arising and ceasing cannot be instantaneous. However, in examining phenomena on a microcosmic level, we discover all things arise and cease at the same time.

Consider the following: suppose we divide time into an infinitesimal moment so small it cannot be further divided, can we still separate this time into a moment of arising and a moment of ceasing? No, we cannot. If we could, this moment would then be divisible, not indivisible. If there is only arising but no cessation in this indivisible moment, things would arise indefinitely and abide forever; if there is only cessation but no arising, what is it that has ceased to exist? Is it physical matter, mental phenomena, or something entirely different? We know that nothing exists apart from physical matter and mental phenomena. Within this indivisible moment, arising and ceasing can only happen at the same time. All things in the world are destroyed the instant they are created; their arising and cessation exist at the same time. Such is momentary impermanence.

~ Depicted from THE FOUR SEALS OF DHARMA : All Composite Phenomena are Impermanent