FOUR FUNDAMENTAL.

"Every day when you wake up, you go thinking: Today I was lucky to be awake, I am alive, I have a precious human life, I will not waste it, I will use all my ability to develop itself. To expand my heart to others, to achieve enlightenment for the sake of all sentient beings, I will have good ideas for others, I'm not angry or think badly about others. I am going to benefit others as much as possible within my capabilities. " Dalai Lama's first 14 When we begin to practice the path of the Buddha, it is necessary to turn our minds toward the French. This is accomplished by relying on the Four Thoughts are the common foundation for our practice. All of the Siddha guru and has previously been contemplating the Four Thoughts this. The preparation of a preliminary move toward the center of France this more profound than the principal practice. Four Thoughts are: 1) Re-precious human birth, 2) the impermanence and death, 3) Industrial, cause and effect, and 4) the faults of Samsara. Precious human rebirth First thought is reflection that we have a precious human rebirth. our human regeneration is difficult and extremely rare . The precious human rebirth has eight free status for eight existing disadvantage. The freedom of the unfavorable state of existence has led us to practice the right way without any great difficulty. Eight adverse state of existence is: 1) The hell, being tortured so much by hot and cold, they can not even find time to think about the French practice. 2) The hungry ghosts suffer terribly from hunger and thirst that can not begin to practice Dharma. 3) The animal to be obscured by ignorance he could not understand the language and complex analysis. Therefore, it is clear that the animal can not turn the mind toward the French if they can not be deduced. 4) The barbarians and the individuals living in the country of France is not taught or where immorality prevailed. This makes them unable to have any contact with any French; they can not make their lives imbued with Dhamma. 5) The gods of longevity is very much caught up in the joy that they do not want to practice French; minds distracted very much by the pleasure and enjoyment. 6) People (with the opinions and prejudices wrong) and no preferred slandered virtue that they do not wish to practice Dharma. 7) Those who are born in the period of a Buddha teachings are no longer effective; not appear in the Buddhist world and the teachings of the Buddha did not previously exist. This makes them unable to practice the French because they have no pattern to follow. 8) Those who are born with the ability to not complete and other weaknesses can not understand the French correctly. Ten endowments (advantage) is also part of the existence of our precious human. In Interior endowments are : (1) human birth, (2) Living in a country where French was introduced and respected virtue, (3) Sufficient physical abilities as hear, see and think that we can understand French, (4) No business very negatively causing obstacles for us in contact with France and with a spiritual guide, and (5) Having confidence in France and believe in a spiritual guide. In addition the following endowments: (6) A Buddha in the world appears as a pattern. In the Millennium called kalpa (life) dark, no Buddha appears as a pattern, (7) does not remain silent Buddha preached that the French for the benefit of everyone, (8) His teachings exist, and not decreased, (9) The practice of it is encouraged and supported by other practitioners who are you French have confidence and enthusiasm, and (10) Some people told supporting and upholding the Dharma practitioners successfully traveled the path, making the Dharma is maintained and developed no recession. Because of our human existence is valuable to the possibilities and the endowments (favorable) great, we can achieve anything we desire. With courage and effort, we should practice Dharma to achieve Buddhahood in a single lifetime. There are three different types of voluntary agreements can be developed for practitioners France: These are: (1) Type lowest aspirations; we practice virtue in an effort to achieve temporary happiness and its result is to be reborn as a man or gods. (2) Type of average aspirations; we wish to achieve happiness in this state only for the benefit of ourselves as a Buddha Single Sense. (3) Type the great aspirations; we desire happiness and liberation for all sentient beings without exception, it is the result of Buddhahood fullness. Regeneration is achieved by making people virtuous in our past lives; that's why the human birth is very rare and special. You can learn more about this by the example used to compare the six realms. Displacement beings throughout space, even a small space such as a pinhole. The number of animals on Earth-like particles of yeast in a beer barrel, the number of hungry ghosts like snowflakes in a blizzard, and some form of bare earth equal to the number of living beings suffering in the local underworld. However, the number of gods and people, just like the grains of dust on the outside of a pea. Similarly, the rare person to be reborn as shown more clearly by the story of a tortoise wandering aimlessly in the ocean. The chances of this turtle almost certain real and not caused by rising water it only once in a hundred years, pullovers in a special yoke floating on the ocean. Buddha said that a precious human rebirth is even more rare turtle emerged about this water. Longchen Rabjampa Germany explained that if the practice of our French mixed with greed, hatred and delusion, it is not correct and authentic French. That is why we can not waste a precious opportunity to do this and practice it sincerely virtuous. We must improve the state of inner virtue and external appearance of one. If not, we will be hypocrites practice Dhamma wrong. Our Terms of rebirth is more of a drop in the ocean, and before this could have been a man. But despite that, we did not have the sincerity to practice Dharma. In this special life, we are experiencing the result of good karma in the past. This rare opportunity could not easily happen again. Who is reborn as a support for one from suffering and to lead others through the ocean of suffering. The waste of this precious life is like a treasure island back to the hands no. Impermanence and DEATH Although our body provides valuable support energetic and very powerful, but it's impermanent, transitory and ephemeral. The transformation is an inevitable part of all phenomena; it is the nature and basis of the phenomenon. The four summary end to this transient nature of the phenomenon by asserting that the end of birth is death, the end of the gathering is separation, ending the destruction of artifacts and the end of accumulation of loss. By meditating on the truth of impermanence and death, we will want to practice virtue in this life. The contemplation of impermanence can be divided into two parts: A reflection on the impermanence of external circumstances and the impermanence of the inner mind of sentient beings. Circumstances outside the impermanence of crude Profile and subtle, and the inner mind of sentient beings, including the impermanence of ourselves and of others. Crude impermanence of external circumstances can only mean that all things were subject to destruction. Everything seems really solid, but even the valleys and mountains do not last forever because at the end of a kalpa, the whole universe will be destroyed. Even the physical element is in the nature of decay in them, such as the fire burned, the charismatic and wind drift away. Subtle impermanence of external circumstances associated with the relative nature of time. These things do not maintain your moment to moment. Such as the seasons change each year, things change every month, every day, every moment. If you throw a shoe floating down a river flowing in the end it will also downstream; it stopped in so far as we can not even see it. However, we see the river as if it were something solid and sure, while in fact it often changes. Our life is the same. We live in a world where we think it is a continuation never change, but change the world in every moment. In our relationships with others is always a movement of the imputed people are friends and enemies. People are not born with these brands or do not own our own innate. For example, in an angry one moment and the next moment that feeling sunk, and in a while a person is our enemy and at the next he is a friend. Consider the impermanence of the body by recognizing that once we are born, we began to grow old. Certainly, the identity of a young person will have to change their hair to fall out and go. This experience of birth, old age, sickness and death is inevitable. At death we can not carry power, property, or friends. Also, the exact time of death shall not be determined. A few people live longer than one hundred years, while others stillborn or died at a young age. We can reflect on the impermanence of others by contemplating how many people died that day, whether we know them directly, or only read and heard about them. It may be a friend, a child, a close friend or even a preliminary communication. Through their deaths, they are sending us a message: We will also die. A when one reflects on this, they can overcome the stubborn ideology and false belief asserts that exempt themselves for death. Germany Nagarjuna (Nagarjuna) comments: "Life is like a water balloon or as a butter lamp in the wind. How wonderful if we also woke up this morning. " uncertain nature and the impermanence of this life is like that. The aim of realizing the impermanence is understood that we should not waste even a moment in meaningless activities. INDUSTRY, cause and effect After contemplating the truth of impermanence and death, by not understanding the truth of the Company to a few practitioners have fallen into the wrong point of nihilism confirm that everything does not make sense or not of interest. Industry is based on the actions that we do. We experience different results consistent with such action. The results of the industry, or our actions is due to the interdependence and mutual convergence of the causes and conditions (coastal) different. To put it short, actions and causes of virtue creates good results; the actions and causes of unethical cause suffering. The actions of our business consists of four elements: 1) Intention 2) plan to complete it 3) the action itself, and 4) The joy while performing the action. When all four This factor is present, industry is made ​​very strong. When these factors are not fully present, then it is not a complete industrial action. For example, if someone's car rolled to a random snake with no intention, no plan and may have regretted the actions that an action is not fully professional. Industry can also ripen immediately, which is in the case of retribution by committing a terrible act. This result can be understood through the example of a bird soaring into the sky and then landing. When it landed on the ground, the bird met its shadow (the result). Cause (birds) and conditions (its shadow) and meet to form a special result in the bird suddenly landed. However, the industry can ripen slowly. When a seed is planted it takes time to causes and conditions (coastal) and meet and make it grow. These results occur slowly and grow over time. For living beings, karma is certainly ripe. It does not ripen in the rocks, in soil or in the sky! It's ripe for living beings and in the minds of individuals who have accumulated a career or make it. Industry to follow us into the bardo and decide what we experience in the future. In the scriptures it is said as ridiculous as saying that "a flame burning or cold Sun and Moon can be reversed," the industry is not ripe it is ridiculous and can not be obtained. Relatively speaking, a certain industry will mature. The Siddha masters and enlightened have realized the absolute level, the nature of mind and enlightenment, on the understanding that there is no industrial base. They were beyond the industry and its limitations. At this level, an enlightened understanding that all appearance is emptiness. That is why enlightened as Tilopa, Naropa or Saraha show the kind of behavior that superficially seem strange or negative, but in fact is based upon a full understanding of the true nature of the the phenomenon. For them, the five poisons (greed, hatred, envy, pride) appear as the five wisdoms. The guru is the understanding that business is like a dream experience. But when a normal person does not know that he is dreaming, he experienced the horror, confusion and suffering in their dreams, such as being killed or chased wild animals. The enlightened masters understand that our experience of enlightenment, was created by industry, is the same with a dream to create confusion and distress. In some practices, such as Mahamudra (Mahamudra) and Dzogchen (Great Perfection), the negative feelings are not abandoned but instead is made and to free the five wisdoms. But for us who are operating on relatively level, we are the exclusive servant for years and can not turn them into five wisdoms. Business Meditation says: "Mind as space. Mind as this space perform actions such as space and go to hell as a space. " Although this illustrates that the absolute level of the industry does not exist, but on a relative, it available to us. In summary, our students as we have a continuation of the actions and results, the causes and conditions. As ordinary beings, we see different appearances and cling to them because of our collective past and gas. Therefore, we must act in accordance with the law of causality. But we do not act on the absolute level. Therefore, we must not commit themselves to prevent the negative behaviors; it is not self-deception that we are an enlightened Siddha is metabolic phenomenon! The negative behavior is summarized by the Ten-virtue. Virtue appears on the basis of greed, hatred and delusion. In short, they are completely rooted in ignorance because it is the ignorance attachment to create a self-virtue. When we cling to the ego, desire appears, this is the desire to get things to benefit the self. Once desire arises, then we act to protect themselves and maintain happiness comes from fulfilling that desire. Then the anger of those who do not make us happy appearance. Waiver form Ten Ten virtue virtuous. Three virtue of the Body and Karma are: 1) Take away the lives of other beings; fully ripened karma of it's rebirth in a hell. Near its consequences, as a people, we will have a short life span. 2) Stealing other people's possessions; fully ripened karma of it's rebirth as a hungry ghost. Consequently it is almost like a human, would be destitute. 3) Acts of sexual misconduct, perfectly ripe fruit industry is its rebirth as a hungry ghost. Near its consequences, as a person, we will have many enemies and not experience the reconciliation status. Four virtue of Language and Karma are: 4) Lying to deceive others for his own benefit; fully ripened karma of it's rebirth as an animal. Near its consequences, as a person, other people do not pay attention to his speech; my words are not effective. 5) slander others; fully ripened karma of it is reborn in a hell. Near its consequences, as a person, we will not have friends or help when needed. 6) In speaking with evil or hatred for others, karma ripens its rebirth in a hell. Near its consequences, as a person, we will experience the ingratitude of others. 7) Engaging in gossip and talk nonsense; fully ripened karma of it's rebirth as an animal. Near its consequences, as a person, other people will not pay attention to his speech, considered it as nonsense. Three virtue of the mind and the fruits of our industry are: 8) There are envious attitude and desire; fully ripened karma of it's rebirth as a hungry ghost. Consequently it is almost like a human mind towards the extreme desire. 9) There is an attitude of anger and harmful karma completely ripe its rebirth in hell. Near its consequences, as a person, we will have an angry mood easily. 10) Having these views distorted or wrong; fully ripened karma of it's rebirth as an animal. Consequently it is almost like a human being, I will be stubborn, obstinate. Even an act of negative or small positive can mature into a great result, like a spark could cause a large fire. Also, if committed in the negative behavior that inevitability of being someone else do it for us. The potential consequences of getting this virtue of October depending on the intentions and emotions behind the action . For example, an action may seem negative can be positive if the motivation is very positive and correct. This is the case the action is sometimes the Bodhisattva made ​​for the benefit of sentient beings. In a previous life of Buddha Sakyamuni, as a bodhisattva, he sees other people's thoughts. There was once a ship was about to sail to an island treasure. The ship has five hundred sailors, most of which is the Bodhisattva. The captain expected to throw all the other sailors into the sea and take the wealth when they have completed their tasks. In that lifetime, Shakyamuni Germany killed the captain, so he saved him out in such negative karma and prevent the death of all that enlightened. Similarly, yogi Milarepa said: "Although I do not know anything about the Vinaya (Law school faculty about proper behavior and improper for a religious practitioners), but if I do all my mind, then that was enough. " Thus, although Milarepa not study all the delicate issues of law, but it was enough for him to control the dynamics and emotions of his mind, that affects his external behavior. Career victory taught us negative emotions. As a beginner on the road, sometimes the desire to be part of the practice. It is expected to rise to the bodhicitta and to benefit others is a virtuous state of mind and intention. The result will be good, although some of the anger appears in the path. As we progress, interest will gradually ease. Greatest yogi less greed, hatred and delusion, but in the beginning mostly mixed a little of that. Even the remaining business or potential business also exists in the minds of all sentient beings, including those who have high achievement levels. Those who do not thoroughly understand the industry can develop suspicion when they see a great master or lama manifestations of disease, misery and pain. They do not understand why a person with high achievement like to suffer. Because of this great master is present in a physical form, idol incarnations, they still carry the potential of this industry. Even Gyalwa Karmapa wrote Tuesday in his Mahamudra aspiration prayers of him: "May all this potential industry is ripe for me in the main body in this life and I do not have to experience it in the future. " Even when going Milarepa passed away - by drinking poison - has said that this will purify his career potential. Even Lord Buddha also stepped on a piece of sandalwood made ​​his feet hurt. This is due to the maturity of the underlying business is made ​​up killing the captain had planned to kill his crew. If your attitude is the perfect way and the degree of progress during practice to perfect. But if we have a negative attitude and the way the level of progress will be negative. If we do not have a positive attitude, there will be obstacles and sufferings. Buddha taught that the recording industry is actively planning by the two accumulations of merit and wisdom. Buddhahood was attained through the accumulation of merit and wisdom; them like eyes. If only one of two things that, one can not achieve realization. Merit is an accumulation of ideas. The offerings to the Buddha or alms for the poor will lead to the accumulation of merit. If we do not accumulate sufficient merit, the signs will appear such as would be many obstacles. For example, although we have good intentions, but the results may turn out not as what we hope. Wisdom is not specific. It is accumulated by listening to the teachings, contemplate and meditate on them. From the standpoint of Mahayana, Bodhicitta meditation practice is essential to minimize the harmful actions. Because most of the negative things that we suffer because of our interest to protect , so the swap meditation itself for the sake of others is very effective in the development of bodhicitta. We can reduce the negative swap meditation by one's own happiness to receive the suffering of others. In summary, the results of the business and it is completely visible around us. Many different kinds of animals and manifold presence on Earth is because of them business. If you want a perfect reproduction, please meditate on patience. If you want to have the capacity to benefit others, revered lama or the other sublime. If you want to have faith and courage, you should not be arrogant and ego. If you want to get rid of sickness and suffering, abandon negative actions. If you want to be happy, loving kindness meditation on kindness. If you want a melodious voice, you should tell the truth. If you want to have good qualities, your knowledge for a good, complete set of meditation and insight, and your analysis of the self with intellectual distinction. If you want to rebirth in higher realms, please meditate on the Four Boundless Heart (kindness, compassion, Joy and Equanimity). Finally and most importantly, if you want to be reborn as a person, you should practice virtuous Ten (Ten Good). The faults of samsara Is based on the actions positive, negative and neutral beings that have made, they are reborn in one of the six realms of samsara (cycle of suffering that they live in it.) We'll start with the three existing state more favorable. In human beings, individuals suffering by four major rivers: Birth, old age, sickness and death. In heaven, they are suffering because of lost grace. Five days before his death, his face a sun (natural) or natural female begins to color. They started smelling garlands and their searing. They have visions of the lower realms where they will be reborn. They become desperate and sad because they have lived in heaven for so long. So distracted by the joy and peace of life for many, they never take the time to practice Dharma. In the Realm asuras (itself), the beings who suffer and struggle do not get along, be inspired by an attitude of jealousy. Next are three existing state less favorable, where beings suffer more often. In the animal realm, the animals are afraid of suffering. They eat up each other, or become a slave and being eaten. I can see the suffering in this world is very dynamic. In the hungry ghost realm, beings that hunger pain. Although food can be seen, but they do not eat. If they swallow a little food, it will burn the throat and stomach empty them regularly. In the realm of hell beings, heat and cold tortured beings. They suffer in one of the eight cold hells (such as blisters or broken teeth hit up counter) or eight hot hells. There are also occasional hell and hell surrounding. We can see a hell of it, such exotic animals living under small rocks or insects on the ground very long. In this occasional hell, they are born to die and be reborn in a continuous in a very long time. No sentient being from suffering, whether it is suffering in body or spirit. To understand the suffering of the lower realms, we must identify the presence of suffering around us. As a livestock animal, please think of the buffer must surely know how painful being killed for meat. As a hunter, an animal to meditate how to feel hunted and eventually killed. Let's assume that the relevant experience we have and turn them towards understanding life and death. For example, if you feel cold to stand outside in winter without a coat, then imagine them living in hell must be freezing cold nowhere. If a spark burn your fingers, think of the idea that the hot hells, beings are much more painful. If you feel pain when hungry for three days, imagine that a hungry ghost, then how much worse. Life in samsara include three kinds of suffering: (1) The suffering and overwhelming stream of consciousness present in all life conditions, (2) pain and suffering (3) The suffering caused by the change, so sorry if we lost good situations and things. As a human being, the mind should not be rigid, lacking flexibility, callous and cold. We should reflect on the suffering of others, so that the mind becomes soft and tender. Nguyên tác: “The Four Foundations: Thoughts which Turn the Mind Towards the Dharma” by Ven. Karma Khenchen Rinpoche.END=VIETNAMESE TRANSLATE ENGLISH BY BACH LIEN  HOA.NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).19/1/2012.