May 30, 2007 The Buddha said, “You should respect each other and refrain from disputes. You should not, like water and oil, repel each other, but should, like milk and water, mingle together.” If we can put aside our personal differences and understand that by nature we are all the same, we will be better able to treat all with respect. Only by doing so, will we receive the respect of others.
May 29, 2007 When we are trying to do what is right, it can often seem that good results do not come our way. As was said in a class recently, “No good deed goes unpunished!”
Why do we do good deeds and receive misfortune when others commit wrongdoings and obtain good fortune? What happened to cause and effect?
We need to remember that while it is true that we will receive good fortune after doing a virtuous deed, that good fortune rarely appears immediately. Why? Because our transgressions are too heavy to be compensated by just one small virtuous deed!
In Buddhism, we often hear of the “three lifetimes.” This refers to the three aspects of a karmic effect. First, good fortune arising from good deeds or suffering arising from misdeeds may occur within the present lifetime. Second, they may occur in the next lifetime. Third, such karmic results may not come about until the third lifetime or they may not show up until after innumerable lifetimes. So, causal actions do give rise to various karmic results, we just cannot be certain when.
Under what circumstances would these karmic results take effect? Good or evil karmic results can only be brought about by the existence of appropriate conditions or circumstances. If the appropriate conditions mature in the present lifetime, the respective karmic result will then manifest itself within the present lifetime. This is the first aspect of a karmic effect.
Similarly, should the appropriate conditions mature in the next lifetime; the karmic effect will manifest itself then: the second aspect of a karmic effect. Should the conditions fail to arise after numerous lifetimes; the karmic cause will remain dormant. Perhaps after the passing of immeasurable eons, the conditions may finally arise and then the karmic result will manifest.
May 28, 2007 
We all know that we need to treat others as we ourselves wish to be treated. We hear this expressed quite often in many cultures and faith traditions. So when we hear these words, we nod our heads in agreement and think of course, we should do this. It's so obvious.
But the minute we stop focusing on the words, we forget! So quickly the awareness fades as we are pulled back into everyday concerns. When we encounter someone who treats us unfairly or who simply doesn't seem to acknowledge our existence, we so easily slip back into selfishness. We forget that we had just heard that we should treat the other person as we wish to be treated.
So in our forgetfullness, we will make a thoughtless remark to them, or about them, and inadvertently pollute our mind and the minds of those with us. Forgetting that we do not want others injecting their unkind words into our peaceful thoughts, we will carelessly intrude on the peaceful thoughts of others.
We need instead to be vigilant, to be focused on our goal of helping—not harming—others.
May 27, 2007 Expect and embrace obstacles! For without them, we can not make progress in our practice. Only when we comprehend the true nature of adversity and are free of vexations will our wisdom unfold. For example: when provoked by someone our minds nevertheless remain tranquil, calm, and free of vexations.
That is the essence of practice.
~ Analects of Master Kuang-Ch'in
May 26, 2007 When we try to help others, we can keep in mind and try to practice the Four Integrative Methods that Bodhisattvas use to approach and help people.
The first method is giving what others like, which is a way to establish a good affinity and amicability with others. Once we have earned the confidence of others with our sincere wish to be of help, then what we say or do will create a positive effect on them and they will be open to our suggestions.
The second method is affectionate speech. This does not mean we use glib or flattering speech to sway others. Affectionate speech means to act with flexibility with others and to help them to be comfortable.
The third method is conduct benefiting others. This means that our words and actions must be truly beneficial to others.
The fourth and last method is co-operation with and adaptation of oneself to others. This is to participate in the same activities as others and to be a good example to guide them.