FOUR FRENCH PRESS BUDDHIST DALAI LAMA.

Four of Buddhism or to assign truths form a significant part of the teachings of our religion. With respect to our time as well as the discipline and peace of mind. Buddhist method of transforming the mind is not just a belief that the problem is also a conviction reached through analytical meditation. Thus, the survey is essential.
In order to carry out a survey in this regard, we need an attitude of skepticism. We do not just accept these problems in a blind faith. Skepticism leads to other questions, and questions calling for a survey. The survey was analyzed through meditation that we achieve a more clear awareness: a brighter picture of the reality. This generated strong persuasion. Only through a firm conviction that the spiritual transformation can occur.
In other words, the head or brain, we are like a laboratory. The intelligence of man is special and different from other mammalian species. Intelligence is like an instrument. Thus, in the laboratory of the brain, human intelligence or intellectual ability to be used as an instrument to examine the different emotions, and then conduct the experiment on a level emotional level. This can make us transform our emotions.
According to some researchers, emotions are not necessarily negative. Emotion is a very powerful feeling. While some are destructive emotions, these emotions are building. In a meeting with scientists, we have concluded that even with these feelings in the mind of the Buddha. There is a strong sense of caring and compassion and emptiness is itself evidence.
In the beginning, only a vague sense of emptiness. At one level, there is no emotion, but once we become more familiar with do not, then feel it will increase. At a certain level, the computer itself is not evidence also become a kind of emotion. Therefore, in the practice of developing wisdom and loving kindness / compassion, we will strengthen inner qualities and then reach a state where we have outbreaks of feeling called emotional sense. We can see clearly the connection between intelligence and emotion. Thus, brain and heart can go side by side. I think this is the approach of Buddhism.
In the tradition of ancient thought of India, the same approach has been adopted and implemented. The extraordinary thing in Buddhism is the Buddha gives us the freedom to ask for His own words. Buddha said clearly that all the monks and Ti should examine the wisdom of his words like a jeweler gold test by polishing, cutting, and set it on fire. He asked people not to accept the teachings of his faith entirely.
As a result, there is a connection between abstract knowledge and actual experience. We go together. It seems to me, every country has an important religious tradition. There are two aspects of religion: one is training the mind, and secondarily a philosopher. In the form of training the mind, all religions are the same key. All along that same ability to transform the mind of man. A clear expression of this all important religious traditions contain messages of kindness, compassion, forgiveness, contentment, and self-discipline. The message is the same, but in some cases, can mean slightly different because of their different philosophies.
There may be important differences in the philosophy of different religions but we can not say that religion is better than other religions. All have the ability to transform the mind. However, each of us has a different orientation spirit. So we see there are many different methods to reach. However, the result or effect is the same more or less.
Therefore, we can not say that this religion or other religion is better. Such an attitude allows us to develop respect for religious traditions other key. Millions of people have been transmitted hunch by different traditions in the past. It can help them lead a meaningful life. In the future, millions of people will continue to be inspired and, as a result, their lives will become more meaningful and filled with compassion. On the philosophical side, however, we can say that this philosophy is more complex or simple philosophy than it is.
In Tibetan, we talk about four or four to assign truth of Buddhism. These are:
1 - All conditioned phenomena are impermanent birth ( letter of impermanence );
2 - All these phenomena are suffering defilement ( necessarily of suffering );
3 - all these phenomena is selfless and empty ( text-self method );
4 - Nirvana is peace ( tranquility nirvana ).
 To explain the first legal publication: dependent arising phenomena are impermanent, we first have to understand that its fundamental relation to impermanence. Any particular phenomena which depend on the causes and conditions of its existence it is classified as a phenomenon dependent arising. This phenomenon is dependent on the causes and conditions (causes and conditions). For example, while sitting in a special tent, are we aware that there are no trees, nothing. Because of the absence of "trees", we know that plants can not exist. In this way, our minds can know something; is called, the non-existence of trees. So this clearly shows us that the non-existence of existing trees is really because it is the subject of our knowledge.
same time, the nonexistence of "trees "clearly does not exist in a physical sense of so we can see or perceive it. Also, it is confirmed that a perceived object can and in fact, much of what we assume to be made ​​in the form of the understanding of non-existence of trees. For example, take the flowers that we can see. One of the qualities that we found in the flowers is the nonexistence of trees, we see the existence of infinite non-existence of other objects are not flowers. Make sure that the nonexistence of other objects in this particular flower is definitely aware of the object can be. But at the same time, it's not the kind of object can be characterized.
Similarly, in the case of objects such as impermanence, or self, they can be perceived by the mind and awareness formula, but at the same time, there is no existence can be made ​​from the side of them.
In the same way, when we talk about general or specific, better think about the individual flowers, we One can think of a "flower" in a general meaning. For example, we may find a particular flower in a particular place at a specific time. Then later, after a certain time we see a flower with a color other. Simply by seeing flowers Monday, we can conclude that this is a flower. Therefore, when we name the term "flowers", to the particular object we term his name?
If the term "flowers" are named for flowers unique characteristics that we've seen before, it is clear that specific flowers can not find the flowers that we see later. Therefore, there is a kind of "flower" general quality of both types of flowers. However, although this is a fact, it does not mean that there is a kind of "flower" generic penetration across all types of flowers and flower exist different types of flowers.
So When we notice a particular flower, we are contemplating a different kind of qualities the object is not flowers. The same qualities that are also found in the flowers that we see later. This is due to this quality that we can understand, recognize, and distinguish different patterns of these different objects as the 'flower.'
Now the question would arise: a such phenomenon is the cause or condition (or conditions of)? All these phenomena exist can be classified into two categories: the phenomenon exists and the object does not exist. When we talk about an object exists, it is determined in the sense that there is a sense of understanding it, recognizing it. In the case of an object does not exist, it's something that does not recognize or perceive in any kind of consciousness.
We do not imply anything here be perceived by any consciousness kind exist in reality. So again, we must make a separate classification between different kinds of consciousness: the mind grounded and ungrounded consciousness. This is due to this when we study Buddhist epistemology, we see the kind of consciousness is described.
Note to the true meaning of knowledge is based, have given scholars a define and agree on the meaning of similar cognitive basis. However, there are dissenting views. The great master like Chen Na and French Match explain these points in the rich details.
There are differences but large or diversity or other in the sense of the causes and conditions. But, a key, we have two types of reasons. The first is called human nature, the major-a major cause that is satisfactory for the carrying on functions and on the production, the nature of a particular object, instance of an object characteristics. Monday what we call the cause of cooperation, or coordination of, or side of a factor is something that exists for the survival form that specific object.
Therefore, in the universe of the mind whether it is a negative mind or positive, a positive emotion or negative, in both cases, there are two main reasons. This is, first, cloning can meet for the production of the entity nature of consciousness, and second, to coordinate human, or human side is an indirect factor in enabling a type of consciousness arises opportunity.
Holy God, in four hundred verses, clearly stated that these negative emotions and distress arising from a duplication can be difficult to distinguish. However, these negative emotions arise from conditions or factors coordinating accessories are easy to control. Depending on the situation and direct factors, they can be conquered and ruled out. Examples of these factors are hatred, anger and problems, attachment, and, on the positive side, a sense of compassion and caring attention.
Familiar with these factors make them born start next time. These are unfounded. These feelings come to exist because confronted with a situation, whether positive or negative, is unfounded.
, of course, what kinds of factors and conditions (other causal). All of these phenomena is dependent arising with the causes and conditions thereof, to be known as the phenomenon of conditional and impermanent. Basically, there are two very common sense level: very often in the crude level, and the impermanence of nature's more subtle existence. Coarser level of impermanence refers to the momentary condition of an object in the sense of decay for the continuity of it. When we talk about the subtle impermanence, it makes more sense in the temporal decay than in continuum form of it.
When we say, all conditioned phenomena are impermanent or dependent arising we are associated with more subtle levels of impermanence: the temporal decay of a particular object. This more subtle levels of impermanence can be interpreted in two ways:
- First, the non-existence of first moments of the phenomenon so often in moments of Monday.
- Monday, beginning the second moment First of impermanent phenomena that are generated in a way that it is the cause for the decay of the phenomenon.
How do we prove and how we know that there is this moment passes away subtle level or not? We know this through the coarser level understanding of impermanence, that is, the decay of a particular phenomenon dependent arising. For example, we see a mountain collapsed, a broken home, and so on ... By understanding the decay of the continuity of a particular phenomenon, we conclude that there is a change subtle ongoing. Except for subtle level changes occur, otherwise there can be no change at coarser levels of the phenomenon.
Even in the case of a stone, which we often see something solid there sure, there exists something does not change, when we look at the nature of the stone was small at the level of subatomic particles, we will see that it is experiencing constant change. In short, this means that all these phenomena is conditional or dependent arising is impermanent.
Obviously, the first instance of a phenomenon dependent arising is produced in a state of decomposition. The production is the cause of the decay (born as the cause of death). No need for a breakdown of a certain object characteristics. In summary, these schools of thought of Buddhism is the amount of Business, realistic tone, and Madhyamikas accept that the decay of a particular phenomenon dependent arising does not depend on a new cause for the distribution its destruction. Sa review of her spleen has a slightly different interpretation.
Therefore, we say impermanent phenomena depend on the cause of them. One reason is who produces a specific effect, is, dependent on a cause that produced it. Thus, any cause that it is a man producing a result, in turn, is a direct result of its cause. The cycle is variable there. Chu turn means that all the causes always produce the results of the causes of it. Therefore, the relationship causes / consequences or causal laws is a continuity loop.
When we see the function of the law of causality, we can distinguish two types of subjects experiencing cause and effect relationship this. This is the world's physical body and mind. What distinguishes these two worlds are the specific causes deal with them. The important cause of consciousness, or what is responsible for the production of a mind, to the mind, not the physical body. The real causes that distinguish the mind from the physical server.
In the causal form of coordination, there may be a mental act as a coordinating conditions for generating a physical object. Similarly, there may be a physical object such as a coastal act together to generate a mind. There may also be an object depends on the causes and conditions (causal) of it, but when we talk about the nature of the object, then it depends on the awareness of thought known object that specific. In other words, the determination that a particular object depends on the consciousness. Second Noble Truth of the four legs or four of Buddhism is the hallmark of all phenomena in the infected cell is in the nature of suffering (necessarily of suffering). "The defilement" here which mainly relate to the emotional distress or negative, and the traces, the seed or the trend of these disturbing emotions. But here we should understand a key factor in infected cells as the emotional distress over the traces. When we say everything is suffering defilement, we mean objects that are produced either by emotional distress or dependence on them. To understand all these phenomena is contaminated; suffering in nature, we must understand the three levels of suffering. The first is the suffering of suffering (the suffering of pain), then the suffering of change (damage size), and finally there is suffering everywhere conditioned (of suffering). When we talk about all the pain phenomena as we relate to the third level of suffering: suffering the same conditioned throughout. This acts as the foundation for the other two levels of suffering. We can try to understand all phenomena in the nature of suffering in the evaluation of how the law of causality tests. At the front, I explained that all these phenomena depend on dependent arising causes and corresponding conditions. The mere fact of dependence upon causes and conditions for generating emotional distress. By definition, these things in the nature of suffering. Third Noble Truth declares that all phenomena are empty and selfless. Here, we mean all phenomena, not only dependent arising of phenomena only. We're not just talking about these phenomena depend on the causes and conditions, which mean both the phenomenon and the phenomenon of impermanence. We outlined what I wanted to say that all phenomena are empty and selfless ? There are divergent views on this in the four schools of Buddhist thought. The meaning of selflessness generally accepted in all the Buddhist schools of thought (except for a little sex group in the distribution of Sa Reviews Pipa Ministry) is the absence of an independent and there exists a substantive way. When we test the competence perspective of Buddhist philosophy and not Buddhism, the schools of Buddhism does not assert such a concept exists essentially independent. But the schools of Buddhism denies this point. These schools accept people as independent existence in essence admitted that there exists a soul separate from the aggregates and mental set (mental and physical). They added that this kind of soul or people from past lives into this life and I will continue to go to the next. All schools of Buddhism denies the existence of such a self. If an independent self exists substantially so, we can identify it. Through surveys, we must be able to find a man or a soul. Furthermore, if the self is permanent, especially in the sense of a human being exists independently in essence, we can not relate to the dissolution of his ego, the self age fall, because it is recognized that it is completely independent of the aggregate set of body / mind and permanence. These schools of thought Sa Pipa and Business Reviews The amount of the contacts to the selflessness of human beings (human self) and not in the phenomena. These particular schools of thought and the Duy Thuc Duyen Trung Quan Tong has a higher awareness. They say that an autonomous human existence is essentially nonexistent. By receiving this philosophical concept, we can certainly reduce the craving, attachment, and attachment. However, this will not attack the attachment in the aggregate set of body / mind. Therefore, when we go up the higher schools of Buddhist thought, they talk not only about the absence of the existence of an independent person, the nature (of self), which also addresses the selflessness of phenomena (dhamma anatta). They recognized the lack of an existence independent of the set of aggregates body / mind. respect to the meaning of selflessness of phenomena, there are different schools of Idealism (Cittamatra) and schools Middle Way (Madhyamika). When schools of Idealism connection with the selflessness of phenomena, it means the absence of separate object on the substance. It rejected a foreign entity in existence but acknowledged the existence independent of consciousness, perception. Thus, by meditation on this point Tong Duy Thuc, we can reduce the craving and attachment to external objects. For the Middle Way, Tong Duy Thuc not solve the problem. If people receive Idealism point, people can reduce craving and attachment to an existing external objects but those negative emotions and spirit strong will arise. This is because Idealism Tong acknowledges the inherent existence (with self) of the mind. Therefore, for the Middle Way, in view of Tong Duy Thuc incompetent against human emotions this. Instead, in view of the Middle Way, the foreign interest in objects and inner consciousness, perception is the same. They are equal in terms of there being no inherent existence or an existence objective absolute (invisible self.) So when we say that all phenomena are empty and selfless, we must become familiar with the different levels of the presentation by the philosophical schools. In fact, when each of the four schools of Buddhist thought this made ​​their presentation on the meaning of anatta and emptiness, they quote from the Buddha's teachings. For example, in the certain texts, and presence of a certain classic characteristics are talking about an independent existence in essence. There is a classic statement in a set that aggregates in body / mind is a burden or distress, and the people are who carry or bear the burden of this affliction. So it's like a human existence and aggregates the body / mind are separate. Now the question arises, if all the presentation of four schools of Buddhist thought is derived from the texts, with citations, we conclude that the right kind? For this, we need to rely on logic (logic) and reason. We can demonstrate through an understanding and awareness that our presentation of the philosophical school of Buddhism is reasonably higher than the lower school. One can have a subtle understanding of the meaning of self as a person can have no independent existence or nature, but people can still have a wrong understanding of philosophical . A practitioner may have a perfect understanding of the absence of a particular substance of the subject and object, but there also has a strong attachment in the mind like that exist inherent. Once we have fully understood the philosophical presented by the Middle Way school of thought, then we can see both the subject (mind) and as there is no object exists inherent, absolute, or objective. While we have that kind of understanding, it arises can not have the wrong perception of self, as shown in the lower schools of Buddhist thought. By using this type of analysis and this survey, we can conclude that the meaning of selflessness or emptiness suggested by the Buddhist school of thought is more profound than many. So is the meaning of the problem "all phenomena are empty and selfless." According to the philosophy of the Vietnam Ministry of Pi (theory of Distinction), when they talk about the lack of survival in human existence is an independent or substantial and they say that all these phenomena and selflessness, they do not relate to it as shown by the higher schools of Buddhism. When talking about the Pipa Sa non-existence of man, a man who exists independent of substance, they conclude that no object can be enjoyed by such a person. On the basis of this argument, they admitted that all phenomena are selfless. Madhyamaka point of view, this sense of selflessness of phenomena is a shallow interpretation. This lack of depth because people can only talk about the selflessness of phenomena by relating it to a shallow non-existence of an independent human existence and substance. Therefore, one can not talk about the selflessness of an object without relating it to the human self. contrast, Madhyamikas not accept the existence of external objects. Therefore, for them, the meaning of anatta is presented by Tong Idealism is something created by the mind. It is not a proper sense. Buddhist method of transforming the mind is not just a belief that the problem is also a conviction reached through analytical meditation. Thus, the survey is essential. In order to carry out a survey in this regard, we need an attitude of skepticism. We do not just accept these problems in a blind faith. Skepticism leads to other questions, and questions calling for a survey. The survey was analyzed through meditation that we achieve a more clear awareness: a brighter picture of the reality. This generated strong persuasion. Only through a firm conviction that the spiritual transformation can occur. In other words, the head or brain, we are like a laboratory. The intelligence of man is special and different from other mammalian species. Intelligence is like an instrument. Thus, in the laboratory of the brain, human intelligence or intellectual ability to be used as an instrument to examine the different emotions, and then conduct the experiment on a level emotional level. This can make us transform our emotions. According to some researchers, emotions are not necessarily negative. Emotion is a very powerful feeling. While some are destructive emotions, these emotions are building. In a meeting with scientists, we have concluded that even with these feelings in the mind of the Buddha. There is a strong sense of caring and compassion and emptiness is itself evidence. In the beginning, only a vague sense of emptiness. At one level, there is no emotion, but once we become more familiar with do not, then feel it will increase. At a certain level, the computer itself is not evidence also become a kind of emotion. Therefore, in the practice of developing wisdom and loving kindness / compassion, we will strengthen inner qualities and then reach a state where we have outbreaks of feeling called emotional sense. We can see clearly the connection between intelligence and emotion. Thus, brain and heart can go side by side. I think this is the approach of Buddhism. In the tradition of ancient thought of India, the same approach has been adopted and implemented. The extraordinary thing in Buddhism is the Buddha gives us the freedom to ask for His own words. Buddha said clearly that all the monks and Ti should examine the wisdom of his words like a jeweler gold test by polishing, cutting, and set it on fire. He asked people not to accept the teachings of his faith entirely. As a result, there is a connection between abstract knowledge and actual experience. We go together. It seems to me, every country has an important religious tradition. There are two aspects of religion: one is training the mind, and secondarily a philosopher. In the form of training the mind, all religions are the same key. All along that same ability to transform the mind of man. A clear expression of this all important religious traditions contain messages of kindness, compassion, forgiveness, contentment, and self-discipline. The message is the same, but in some cases, can mean slightly different because of their different philosophies. There may be important differences in the philosophy of different religions but we can not say that religion is better than other religions. All have the ability to transform the mind. However, each of us has a different orientation spirit. So we see there are many different methods to reach. However, the result or effect is the same more or less. Therefore, we can not say that this religion or other religion is better. Such an attitude allows us to develop respect for religious traditions other key. Millions of people have been transmitted hunch by different traditions in the past. It can help them lead a meaningful life. In the future, millions of people will continue to be inspired and, as a result, their lives will become more meaningful and filled with compassion. On the philosophical side, however, we can say that this philosophy is more complex or simple philosophy than it is. In Tibetan, we talk about four or four to assign truth of Buddhism. These are: 1 - All conditioned phenomena are impermanent birth ( letter of impermanence ); 2 - All these phenomena are suffering defilement ( necessarily of suffering ); 3 - all these phenomena is selfless and empty ( text-self method ); 4 - Nirvana is peace ( tranquility nirvana ). To explain the first legal publication: dependent arising phenomena are impermanent, we first have to understand that its fundamental relation to impermanence. Any particular phenomena which depend on the causes and conditions of its existence it is classified as a phenomenon dependent arising. This phenomenon is dependent on the causes and conditions (causes and conditions). For example, while sitting in a special tent, are we aware that there are no trees, nothing. Because of the absence of "trees", we know that plants can not exist. In this way, our minds can know something; is called, the non-existence of trees. So this clearly shows us that the non-existence of existing trees is really because it is the subject of our knowledge. same time, the nonexistence of "trees "clearly does not exist in a physical sense of so we can see or perceive it. Also, it is confirmed that a perceived object can and in fact, much of what we assume to be made ​​in the form of the understanding of non-existence of trees. For example, take the flowers that we can see. One of the qualities that we found in the flowers is the nonexistence of trees, we see the existence of infinite non-existence of other objects are not flowers. Make sure that the nonexistence of other objects in this particular flower is definitely aware of the object can be. But at the same time, it's not the kind of object can be characterized. Similarly, in the case of objects such as impermanence, or self, they can be perceived by the mind and awareness formula, but at the same time, there is no existence can be made ​​from the side of them. In the same way, when we talk about general or specific, better think about the individual flowers, we One can think of a "flower" in a general meaning. For example, we may find a particular flower in a particular place at a specific time. Then later, after a certain time we see a flower with a color other. Simply by seeing flowers Monday, we can conclude that this is a flower. Therefore, when we name the term "flowers", to the particular object we term his name? If the term "flowers" are named for flowers unique characteristics that we've seen before, it is clear that specific flowers can not find the flowers that we see later. Therefore, there is a kind of "flower" general quality of both types of flowers. However, although this is a fact, it does not mean that there is a kind of "flower" generic penetration across all types of flowers and flower exist different types of flowers. So When we notice a particular flower, we are contemplating a different kind of qualities the object is not flowers. The same qualities that are also found in the flowers that we see later. This is due to this quality that we can understand, recognize, and distinguish different patterns of these different objects as the 'flower.' Now the question would arise: a such phenomenon is the cause or condition (or conditions of)? All these phenomena exist can be classified into two categories: the phenomenon exists and the object does not exist. When we talk about an object exists, it is determined in the sense that there is a sense of understanding it, recognizing it. In the case of an object does not exist, it's something that does not recognize or perceive in any kind of consciousness. We do not imply anything here be perceived by any consciousness kind exist in reality. So again, we must make a separate classification between different kinds of consciousness: the mind grounded and ungrounded consciousness. This is due to this when we study Buddhist epistemology, we see the kind of consciousness is described. Note to the true meaning of knowledge is based, have given scholars a define and agree on the meaning of similar cognitive basis. However, there are dissenting views. The great master like Chen Na and French Match explain these points in the rich details. There are differences but large or diversity or other in the sense of the causes and conditions. But, a key, we have two types of reasons. The first is called human nature, the major-a major cause that is satisfactory for the carrying on functions and on the production, the nature of a particular object, instance of an object characteristics. Monday what we call the cause of cooperation, or coordination of, or side of a factor is something that exists for the survival form that specific object. Therefore, in the universe of the mind whether it is a negative mind or positive, a positive emotion or negative, in both cases, there are two main reasons. This is, first, cloning can meet for the production of the entity nature of consciousness, and second, to coordinate human, or human side is an indirect factor in enabling a type of consciousness arises opportunity. Holy God, in four hundred verses, clearly stated that these negative emotions and distress arising from a duplication can be difficult to distinguish. However, these negative emotions arise from conditions or factors coordinating accessories are easy to control. Depending on the situation and direct factors, they can be conquered and ruled out. Examples of these factors are hatred, anger and problems, attachment, and, on the positive side, a sense of compassion and caring attention. Familiar with these factors make them born start next time. These are unfounded. These feelings come to exist because confronted with a situation, whether positive or negative, is unfounded. , of course, what kinds of factors and conditions (other causal). All of these phenomena is dependent arising with the causes and conditions thereof, to be known as the phenomenon of conditional and impermanent. Basically, there are two very common sense level: very often in the crude level, and the impermanence of nature's more subtle existence. Coarser level of impermanence refers to the momentary condition of an object in the sense of decay for the continuity of it. When we talk about the subtle impermanence, it makes more sense in the temporal decay than in continuum form of it. When we say, all conditioned phenomena are impermanent or dependent arising we are associated with more subtle levels of impermanence: the temporal decay of a particular object. This more subtle levels of impermanence can be interpreted in two ways: - First, the non-existence of first moments of the phenomenon so often in moments of Monday. - Monday, beginning the second moment First of impermanent phenomena that are generated in a way that it is the cause for the decay of the phenomenon. How do we prove and how we know that there is this moment passes away subtle level or not? We know this through the coarser level understanding of impermanence, that is, the decay of a particular phenomenon dependent arising. For example, we see a mountain collapsed, a broken home, and so on ... By understanding the decay of the continuity of a particular phenomenon, we conclude that there is a change subtle ongoing. Except for subtle level changes occur, otherwise there can be no change at coarser levels of the phenomenon. Even in the case of a stone, which we often see something solid there sure, there exists something does not change, when we look at the nature of the stone was small at the level of subatomic particles, we will see that it is experiencing constant change. In short, this means that all these phenomena is conditional or dependent arising is impermanent. Obviously, the first instance of a phenomenon dependent arising is produced in a state of decomposition. The production is the cause of the decay (born as the cause of death). No need for a breakdown of a certain object characteristics. In summary, these schools of thought of Buddhism is the amount of Business, realistic tone, and Madhyamikas accept that the decay of a particular phenomenon dependent arising does not depend on a new cause for the distribution its destruction. Sa review of her spleen has a slightly different interpretation. Therefore, we say impermanent phenomena depend on the cause of them. One reason is who produces a specific effect, is, dependent on a cause that produced it. Thus, any cause that it is a man producing a result, in turn, is a direct result of its cause. The cycle is variable there. Chu turn means that all the causes always produce the results of the causes of it. Therefore, the relationship causes / consequences or causal laws is a continuity loop. When we see the function of the law of causality, we can distinguish two types of subjects experiencing cause and effect relationship this. This is the world's physical body and mind. What distinguishes these two worlds are the specific causes deal with them. The important cause of consciousness, or what is responsible for the production of a mind, to the mind, not the physical body. The real causes that distinguish the mind from the physical server. In the causal form of coordination, there may be a mental act as a coordinating conditions for generating a physical object. Similarly, there may be a physical object such as a coastal act together to generate a mind. There may also be an object depends on the causes and conditions (causal) of it, but when we talk about the nature of the object, then it depends on the awareness of thought known object that specific. In other words, the determination that a particular object depends on the consciousness. Second Noble Truth of the four legs or four of Buddhism is the hallmark of all phenomena in the infected cell is in the nature of suffering (necessarily of suffering). "The defilement" here which mainly relate to the emotional distress or negative, and the traces, the seed or the trend of these disturbing emotions. But here we should understand a key factor in infected cells as the emotional distress over the traces. When we say everything is suffering defilement, we mean objects that are produced either by emotional distress or dependence on them. To understand all these phenomena is contaminated; suffering in nature, we must understand the three levels of suffering. The first is the suffering of suffering (the suffering of pain), then the suffering of change (damage size), and finally there is suffering everywhere conditioned (of suffering). When we talk about all the pain phenomena as we relate to the third level of suffering: suffering the same conditioned throughout. This acts as the foundation for the other two levels of suffering. We can try to understand all phenomena in the nature of suffering in the evaluation of how the law of causality tests. At the front, I explained that all these phenomena depend on dependent arising causes and corresponding conditions. The mere fact of dependence upon causes and conditions for generating emotional distress. By definition, these things in the nature of suffering. Third Noble Truth declares that all phenomena are empty and selfless. Here, we mean all phenomena, not only dependent arising of phenomena only. We're not just talking about these phenomena depend on the causes and conditions, which mean both the phenomenon and the phenomenon of impermanence. We outlined what I wanted to say that all phenomena are empty and selfless ? There are divergent views on this in the four schools of Buddhist thought. The meaning of selflessness generally accepted in all the Buddhist schools of thought (except for a little sex group in the distribution of Sa Reviews Pipa Ministry) is the absence of an independent and there exists a substantive way. When we test the competence perspective of Buddhist philosophy and not Buddhism, the schools of Buddhism does not assert such a concept exists essentially independent. But the schools of Buddhism denies this point. These schools accept people as independent existence in essence admitted that there exists a soul separate from the aggregates and mental set (mental and physical). They added that this kind of soul or people from past lives into this life and I will continue to go to the next. All schools of Buddhism denies the existence of such a self. If an independent self exists substantially so, we can identify it. Through surveys, we must be able to find a man or a soul. Furthermore, if the self is permanent, especially in the sense of a human being exists independently in essence, we can not relate to the dissolution of his ego, the self age fall, because it is recognized that it is completely independent of the aggregate set of body / mind and permanence. These schools of thought Sa Pipa and Business Reviews The amount of the contacts to the selflessness of human beings (human self) and not in the phenomena. These particular schools of thought and the Duy Thuc Duyen Trung Quan Tong has a higher awareness. They say that an autonomous human existence is essentially nonexistent. By receiving this philosophical concept, we can certainly reduce the craving, attachment, and attachment. However, this will not attack the attachment in the aggregate set of body / mind. Therefore, when we go up the higher schools of Buddhist thought, they talk not only about the absence of the existence of an independent person, the nature (of self), which also addresses the selflessness of phenomena (dhamma anatta). They recognized the lack of an existence independent of the set of aggregates body / mind. respect to the meaning of selflessness of phenomena, there are different schools of Idealism (Cittamatra) and schools Middle Way (Madhyamika). When schools of Idealism connection with the selflessness of phenomena, it means the absence of separate object on the substance. It rejected a foreign entity in existence but acknowledged the existence independent of consciousness, perception. Thus, by meditation on this point Tong Duy Thuc, we can reduce the craving and attachment to external objects. For the Middle Way, Tong Duy Thuc not solve the problem. If people receive Idealism point, people can reduce craving and attachment to an existing external objects but those negative emotions and spirit strong will arise. This is because Idealism Tong acknowledges the inherent existence (with self) of the mind. Therefore, for the Middle Way, in view of Tong Duy Thuc incompetent against human emotions this. Instead, in view of the Middle Way, the foreign interest in objects and inner consciousness, perception is the same. They are equal in terms of there being no inherent existence or an existence objective absolute (invisible self.) So when we say that all phenomena are empty and selfless, we must become familiar with the different levels of the presentation by the philosophical schools. In fact, when each of the four schools of Buddhist thought this made ​​their presentation on the meaning of anatta and emptiness, they quote from the Buddha's teachings. For example, in the certain texts, and presence of a certain classic characteristics are talking about an independent existence in essence. There is a classic statement in a set that aggregates in body / mind is a burden or distress, and the people are who carry or bear the burden of this affliction. So it's like a human existence and aggregates the body / mind are separate. Now the question arises, if all the presentation of four schools of Buddhist thought is derived from the texts, with citations, we conclude that the right kind? For this, we need to rely on logic (logic) and reason. We can demonstrate through an understanding and awareness that our presentation of the philosophical school of Buddhism is reasonably higher than the lower school. One can have a subtle understanding of the meaning of self as a person can have no independent existence or nature, but people can still have a wrong understanding of philosophical . A practitioner may have a perfect understanding of the absence of a particular substance of the subject and object, but there also has a strong attachment in the mind like that exist inherent. Once we have fully understood the philosophical presented by the Middle Way school of thought, then we can see both the subject (mind) and as there is no object exists inherent, absolute, or objective. While we have that kind of understanding, it arises can not have the wrong perception of self, as shown in the lower schools of Buddhist thought. By using this type of analysis and this survey, we can conclude that the meaning of selflessness or emptiness suggested by the Buddhist school of thought is more profound than many. So is the meaning of the problem "all phenomena are empty and selfless." According to the philosophy of the Vietnam Ministry of Pi (theory of Distinction), when they talk about the lack of survival in human existence is an independent or substantial and they say that all these phenomena and selflessness, they do not relate to it as shown by the higher schools of Buddhism. When talking about the Pipa Sa non-existence of man, a man who exists independent of substance, they conclude that no object can be enjoyed by such a person. On the basis of this argument, they admitted that all phenomena are selfless. Madhyamaka point of view, this sense of selflessness of phenomena is a shallow interpretation. This lack of depth because people can only talk about the selflessness of phenomena by relating it to a shallow non-existence of an independent human existence and substance. Therefore, one can not talk about the selflessness of an object without relating it to the human self. contrast, Madhyamikas not accept the existence of external objects. Therefore, for them, the meaning of anatta is presented by Tong Idealism is something created by the mind. It is not a proper sense. Tong Duy Thuc just talking about the lack of the existence of external objects, not the mind. For the Middle Way, it is a false opinion because it does not face reality, and hence it is not a valid discovery. According to the Middle Way, not the view of Idealism based on a solid foundation or a perceived worth. Even if we try to practice meditation and make ourselves familiar with the concept of emptiness and selflessness, we can not develop our minds to a state of unlimited. For this reason, opinion or sense of emptiness or selflessness is not shallow (as represented by the school of Pipa Sa) is not only a false sense (as in Idealism Tong). Mark Wednesday publication is "nirvana is peace" (nirvana calming). A literal interpretation of the Tibetan using the "transcendence of suffering Vietnam is peace." Here's the Vietnamese super contentment status not related to emotional distress. Only once we are beyond the influence of disturbing emotions that we can attain peace and happiness. So nirvana is peace. However, in the form of the true meaning of nature or entity nirvana, there are different views. According to Nagarjuna, nirvana related to termination of the state of emotional distress. When completely purified mind the disturbing emotions, physical state of mind he called nirvana. That was just a summary introduction to the meaning of the four marks of Buddhism. Now the question is this ideological philosophy is applied to the metabolism and mental training really like? In everyday life our, many liberal ideas, harassing, negative life start because four kinds of misconceptions. First, we tend to see what is often impermanent and the second point, we tend to perceive what is impure as pure and as something that a significant nature or third, they have seen the human penchant for self as a self-existence; and fourth, we can see what is in the nature of suffering as a source of happiness and peace. Even at the level of information Typically, conventional, continuous base, there are people there who know more deeply that others, who note that with the longer-term concern is with the preoccupation with short-term heart. When we see a conflict between long-term interests and short-term, we prefer to choose the long-term importance. We may sacrifice short-term notes. As a result of the pursuit of long-term concerns, there are more miserable. For example, more greedy and want more. A man so completely oblivious to the body's ability to use his wealth. The body itself has a limited ability to consume animal products. Perhaps this is a silly example, but even a billionaire has a normal stomach size and can only digest a certain amount of food. Then, if we take the jewelry or rings, even billionaires have only ten fingers! If we wear a diamond ring for each finger, the maximum we can only wear ten rings only. If we put two or three rings on each finger, it looks very bad, right? Therefore, those who want more and more, unfortunately, always trying to keep more assets in order to resource use. Furthermore, they never think about death or the limits of our bodies and our lives. So this lifestyle, accumulating assets continuously, making us feel like we contained and accumulated assets, such as our life goes on but will not encounter the death and we will be able to enjoy his wealth forever. As we continue to accumulate wealth and achieve things without satisfaction, the result would be what? We do not time to relax the physical body or peace of mind. I think the main reason we seek wealth and power than it is to have a certain kind of satisfaction. Unless we have a proper mental attitude, not only are we seeking for a certain kind of satisfaction. this way, we will never be satisfied, and will always be something wrong . Such people are not happy and strong spirit. Typically, we desire and appreciate the life of a billionaire, but if we see the mental state of their closer, they have a lot of worry, anxiety, jealousy, and the sufferings other pain. Worst of all is that because of no contentment, sometimes they do not hesitate to use the wrong methods or harming or exploiting others. So, what are the results? Finally, you will create more enemies and bring notoriety. We will not be satisfied because at the end of this desire. We will have to die with dishonor. Buddhist method of transforming the mind is not just a belief that the problem is also a conviction reached through analytical meditation. Thus, the survey is essential. In order to carry out a survey in this regard, we need an attitude of skepticism. We do not just accept these problems in a blind faith. Skepticism leads to other questions, and questions calling for a survey. The survey was analyzed through meditation that we achieve a more clear awareness: a brighter picture of the reality. This generated strong persuasion. Only through a firm conviction that the spiritual transformation can occur. In other words, the head or brain, we are like a laboratory. The intelligence of man is special and different from other mammalian species. Intelligence is like an instrument. Thus, in the laboratory of the brain, human intelligence or intellectual ability to be used as an instrument to examine the different emotions, and then conduct the experiment on a level emotional level. This can make us transform our emotions. According to some researchers, emotions are not necessarily negative. Emotion is a very powerful feeling. While some are destructive emotions, these emotions are building. In a meeting with scientists, we have concluded that even with these feelings in the mind of the Buddha. There is a strong sense of caring and compassion and emptiness is itself evidence. In the beginning, only a vague sense of emptiness. At one level, there is no emotion, but once we become more familiar with do not, then feel it will increase. At a certain level, the computer itself is not evidence also become a kind of emotion. Therefore, in the practice of developing wisdom and loving kindness / compassion, we will strengthen inner qualities and then reach a state where we have outbreaks of feeling called emotional sense. We can see clearly the connection between intelligence and emotion. Thus, brain and heart can go side by side. I think this is the approach of Buddhism. In the tradition of ancient thought of India, the same approach has been adopted and implemented. The extraordinary thing in Buddhism is the Buddha gives us the freedom to ask for His own words. Buddha said clearly that all the monks and Ti should examine the wisdom of his words like a jeweler gold test by polishing, cutting, and set it on fire. He asked people not to accept the teachings of his faith entirely. As a result, there is a connection between abstract knowledge and actual experience. We go together. It seems to me, every country has an important religious tradition. There are two aspects of religion: one is training the mind, and secondarily a philosopher. In the form of training the mind, all religions are the same key. All along that same ability to transform the mind of man. A clear expression of this all important religious traditions contain messages of kindness, compassion, forgiveness, contentment, and self-discipline. The message is the same, but in some cases, can mean slightly different because of their different philosophies. There may be important differences in the philosophy of different religions but we can not say that religion is better than other religions. All have the ability to transform the mind. However, each of us has a different orientation spirit. So we see there are many different methods to reach. However, the result or effect is the same more or less. Therefore, we can not say that this religion or other religion is better. Such an attitude allows us to develop respect for religious traditions other key. Millions of people have been transmitted hunch by different traditions in the past. It can help them lead a meaningful life. In the future, millions of people will continue to be inspired and, as a result, their lives will become more meaningful and filled with compassion. On the philosophical side, however, we can say that this philosophy is more complex or simple philosophy than it is. In Tibetan, we talk about four or four to assign truth of Buddhism. These are: 1 - All conditioned phenomena are impermanent birth ( letter of impermanence ); 2 - All these phenomena are suffering defilement ( necessarily of suffering ); 3 - all these phenomena is selfless and empty ( text-self method ); 4 - Nirvana is peace ( tranquility nirvana ). To explain the first legal publication: dependent arising phenomena are impermanent, we first have to understand that its fundamental relation to impermanence. Any particular phenomena which depend on the causes and conditions of its existence it is classified as a phenomenon dependent arising. This phenomenon is dependent on the causes and conditions (causes and conditions). For example, while sitting in a special tent, are we aware that there are no trees, nothing. Because of the absence of "trees", we know that plants can not exist. In this way, our minds can know something; is called, the non-existence of trees. So this clearly shows us that the non-existence of existing trees is really because it is the subject of our knowledge. same time, the nonexistence of "trees "clearly does not exist in a physical sense of so we can see or perceive it. Also, it is confirmed that a perceived object can and in fact, much of what we assume to be made ​​in the form of the understanding of non-existence of trees. For example, take the flowers that we can see. One of the qualities that we found in the flowers is the nonexistence of trees, we see the existence of infinite non-existence of other objects are not flowers. Make sure that the nonexistence of other objects in this particular flower is definitely aware of the object can be. But at the same time, it's not the kind of object can be characterized. Similarly, in the case of objects such as impermanence, or self, they can be perceived by the mind and awareness formula, but at the same time, there is no existence can be made ​​from the side of them. In the same way, when we talk about general or specific, better think about the individual flowers, we One can think of a "flower" in a general meaning. For example, we may find a particular flower in a particular place at a specific time. Then later, after a certain time we see a flower with a color other. Simply by seeing flowers Monday, we can conclude that this is a flower. Therefore, when we name the term "flowers", to the particular object we term his name? If the term "flowers" are named for flowers unique characteristics that we've seen before, it is clear that specific flowers can not find the flowers that we see later. Therefore, there is a kind of "flower" general quality of both types of flowers. However, although this is a fact, it does not mean that there is a kind of "flower" generic penetration across all types of flowers and flower exist different types of flowers. So When we notice a particular flower, we are contemplating a different kind of qualities the object is not flowers. The same qualities that are also found in the flowers that we see later. This is due to this quality that we can understand, recognize, and distinguish different patterns of these different objects as the 'flower.' Now the question would arise: a such phenomenon is the cause or condition (or conditions of)? All these phenomena exist can be classified into two categories: the phenomenon exists and the object does not exist. When we talk about an object exists, it is determined in the sense that there is a sense of understanding it, recognizing it. In the case of an object does not exist, it's something that does not recognize or perceive in any kind of consciousness. We do not imply anything here be perceived by any consciousness kind exist in reality. So again, we must make a separate classification between different kinds of consciousness: the mind grounded and ungrounded consciousness. This is due to this when we study Buddhist epistemology, we see the kind of consciousness is described. Note to the true meaning of knowledge is based, have given scholars a define and agree on the meaning of similar cognitive basis. However, there are dissenting views. The great master like Chen Na and French Match explain these points in the rich details. There are differences but large or diversity or other in the sense of the causes and conditions. But, a key, we have two types of reasons. The first is called human nature, the major-a major cause that is satisfactory for the carrying on functions and on the production, the nature of a particular object, instance of an object characteristics. Monday what we call the cause of cooperation, or coordination of, or side of a factor is something that exists for the survival form that specific object. Therefore, in the universe of the mind whether it is a negative mind or positive, a positive emotion or negative, in both cases, there are two main reasons. This is, first, cloning can meet for the production of the entity nature of consciousness, and second, to coordinate human, or human side is an indirect factor in enabling a type of consciousness arises opportunity. Holy God, in four hundred verses, clearly stated that these negative emotions and distress arising from a duplication can be difficult to distinguish. However, these negative emotions arise from conditions or factors coordinating accessories are easy to control. Depending on the situation and direct factors, they can be conquered and ruled out. Examples of these factors are hatred, anger and problems, attachment, and, on the positive side, a sense of compassion and caring attention. Familiar with these factors make them born start next time. These are unfounded. These feelings come to exist because confronted with a situation, whether positive or negative, is unfounded. , of course, what kinds of factors and conditions (other causal). All of these phenomena is dependent arising with the causes and conditions thereof, to be known as the phenomenon of conditional and impermanent. Basically, there are two very common sense level: very often in the crude level, and the impermanence of nature's more subtle existence. Coarser level of impermanence refers to the momentary condition of an object in the sense of decay for the continuity of it. When we talk about the subtle impermanence, it makes more sense in the temporal decay than in continuum form of it. When we say, all conditioned phenomena are impermanent or dependent arising we are associated with more subtle levels of impermanence: the temporal decay of a particular object. This more subtle levels of impermanence can be interpreted in two ways: - First, the non-existence of first moments of the phenomenon so often in moments of Monday. - Monday, beginning the second moment First of impermanent phenomena that are generated in a way that it is the cause for the decay of the phenomenon. How do we prove and how we know that there is this moment passes away subtle level or not? We know this through the coarser level understanding of impermanence, that is, the decay of a particular phenomenon dependent arising. For example, we see a mountain collapsed, a broken home, and so on ... By understanding the decay of the continuity of a particular phenomenon, we conclude that there is a change subtle ongoing. Except for subtle level changes occur, otherwise there can be no change at coarser levels of the phenomenon. Even in the case of a stone, which we often see something solid there sure, there exists something does not change, when we look at the nature of the stone was small at the level of subatomic particles, we will see that it is experiencing constant change. In short, this means that all these phenomena is conditional or dependent arising is impermanent. Obviously, the first instance of a phenomenon dependent arising is produced in a state of decomposition. The production is the cause of the decay (born as the cause of death). No need for a breakdown of a certain object characteristics. In summary, these schools of thought of Buddhism is the amount of Business, realistic tone, and Madhyamikas accept that the decay of a particular phenomenon dependent arising does not depend on a new cause for the distribution its destruction. Sa review of her spleen has a slightly different interpretation. Therefore, we say impermanent phenomena depend on the cause of them. One reason is who produces a specific effect, is, dependent on a cause that produced it. Thus, any cause that it is a man producing a result, in turn, is a direct result of its cause. The cycle is variable there. Chu turn means that all the causes always produce the results of the causes of it. Therefore, the relationship causes / consequences or causal laws is a continuity loop. When we see the function of the law of causality, we can distinguish two types of subjects experiencing cause and effect relationship this. This is the world's physical body and mind. What distinguishes these two worlds are the specific causes deal with them. The important cause of consciousness, or what is responsible for the production of a mind, to the mind, not the physical body. The real causes that distinguish the mind from the physical server. In the causal form of coordination, there may be a mental act as a coordinating conditions for generating a physical object. Similarly, there may be a physical object such as a coastal act together to generate a mind. There may also be an object depends on the causes and conditions (causal) of it, but when we talk about the nature of the object, then it depends on the awareness of thought known object that specific. In other words, the determination that a particular object depends on the consciousness. Second Noble Truth of the four legs or four of Buddhism is the hallmark of all phenomena in the infected cell is in the nature of suffering (necessarily of suffering). "The defilement" here which mainly relate to the emotional distress or negative, and the traces, the seed or the trend of these disturbing emotions. But here we should understand a key factor in infected cells as the emotional distress over the traces. When we say everything is suffering defilement, we mean objects that are produced either by emotional distress or dependence on them. To understand all these phenomena is contaminated; suffering in nature, we must understand the three levels of suffering. The first is the suffering of suffering (the suffering of pain), then the suffering of change (damage size), and finally there is suffering everywhere conditioned (of suffering). When we talk about all the pain phenomena as we relate to the third level of suffering: suffering the same conditioned throughout. This acts as the foundation for the other two levels of suffering. We can try to understand all phenomena in the nature of suffering in the evaluation of how the law of causality tests. At the front, I explained that all these phenomena depend on dependent arising causes and corresponding conditions. The mere fact of dependence upon causes and conditions for generating emotional distress. By definition, these things in the nature of suffering. Third Noble Truth declares that all phenomena are empty and selfless. Here, we mean all phenomena, not only dependent arising of phenomena only. We're not just talking about these phenomena depend on the causes and conditions, which mean both the phenomenon and the phenomenon of impermanence. We outlined what I wanted to say that all phenomena are empty and selfless ? There are divergent views on this in the four schools of Buddhist thought. The meaning of selflessness generally accepted in all the Buddhist schools of thought (except for a little sex group in the distribution of Sa Reviews Pipa Ministry) is the absence of an independent and there exists a substantive way. When we test the competence perspective of Buddhist philosophy and not Buddhism, the schools of Buddhism does not assert such a concept exists essentially independent. But the schools of Buddhism denies this point. These schools accept people as independent existence in essence admitted that there exists a soul separate from the aggregates and mental set (mental and physical). They added that this kind of soul or people from past lives into this life and I will continue to go to the next. All schools of Buddhism denies the existence of such a self. If an independent self exists substantially so, we can identify it. Through surveys, we must be able to find a man or a soul. Furthermore, if the self is permanent, especially in the sense of a human being exists independently in essence, we can not relate to the dissolution of his ego, the self age fall, because it is recognized that it is completely independent of the aggregate set of body / mind and permanence. These schools of thought Sa Pipa and Business Reviews The amount of the contacts to the selflessness of human beings (human self) and not in the phenomena. These particular schools of thought and the Duy Thuc Duyen Trung Quan Tong has a higher awareness. They say that an autonomous human existence is essentially nonexistent. By receiving this philosophical concept, we can certainly reduce the craving, attachment, and attachment. However, this will not attack the attachment in the aggregate set of body / mind. Therefore, when we go up the higher schools of Buddhist thought, they talk not only about the absence of the existence of an independent person, the nature (of self), which also addresses the selflessness of phenomena (dhamma anatta). They recognized the lack of an existence independent of the set of aggregates body / mind. respect to the meaning of selflessness of phenomena, there are different schools of Idealism (Cittamatra) and schools Middle Way (Madhyamika). When schools of Idealism connection with the selflessness of phenomena, it means the absence of separate object on the substance. It rejected a foreign entity in existence but acknowledged the existence independent of consciousness, perception. Thus, by meditation on this point Tong Duy Thuc, we can reduce the craving and attachment to external objects. For the Middle Way, Tong Duy Thuc not solve the problem. If people receive Idealism point, people can reduce craving and attachment to an existing external objects but those negative emotions and spirit strong will arise. This is because Idealism Tong acknowledges the inherent existence (with self) of the mind. Therefore, for the Middle Way, in view of Tong Duy Thuc incompetent against human emotions this. Instead, in view of the Middle Way, the foreign interest in objects and inner consciousness, perception is the same. They are equal in terms of there being no inherent existence or an existence objective absolute (invisible self.) So when we say that all phenomena are empty and selfless, we must become familiar with the different levels of the presentation by the philosophical schools. In fact, when each of the four schools of Buddhist thought this made ​​their presentation on the meaning of anatta and emptiness, they quote from the Buddha's teachings. For example, in the certain texts, and presence of a certain classic characteristics are talking about an independent existence in essence. There is a classic statement in a set that aggregates in body / mind is a burden or distress, and the people are who carry or bear the burden of this affliction. So it's like a human existence and aggregates the body / mind are separate. Now the question arises, if all the presentation of four schools of Buddhist thought is derived from the texts, with citations, we conclude that the right kind? For this, we need to rely on logic (logic) and reason. We can demonstrate through an understanding and awareness that our presentation of the philosophical school of Buddhism is reasonably higher than the lower school. One can have a subtle understanding of the meaning of self as a person can have no independent existence or nature, but people can still have a wrong understanding of philosophical . A practitioner may have a perfect understanding of the absence of a particular substance of the subject and object, but there also has a strong attachment in the mind like that exist inherent. Once we have fully understood the philosophical presented by the Middle Way school of thought, then we can see both the subject (mind) and as there is no object exists inherent, absolute, or objective. While we have that kind of understanding, it arises can not have the wrong perception of self, as shown in the lower schools of Buddhist thought. By using this type of analysis and this survey, we can conclude that the meaning of selflessness or emptiness suggested by the Buddhist school of thought is more profound than many. So is the meaning of the problem "all phenomena are empty and selfless." According to the philosophy of the Vietnam Ministry of Pi (theory of Distinction), when they talk about the lack of survival in human existence is an independent or substantial and they say that all these phenomena and selflessness, they do not relate to it as shown by the higher schools of Buddhism. When talking about the Pipa Sa non-existence of man, a man who exists independent of substance, they conclude that no object can be enjoyed by such a person. On the basis of this argument, they admitted that all phenomena are selfless. Madhyamaka point of view, this sense of selflessness of phenomena is a shallow interpretation. This lack of depth because people can only talk about the selflessness of phenomena by relating it to a shallow non-existence of an independent human existence and substance. Therefore, one can not talk about the selflessness of an object without relating it to the human self. contrast, Madhyamikas not accept the existence of external objects. Therefore, for them, the meaning of anatta is presented by Tong Idealism is something created by the mind. It is not a proper sense. Tong Duy Thuc just talking about the lack of the existence of external objects, not the mind. For the Middle Way, it is a false opinion because it does not face reality, and hence it is not a valid discovery. According to the Middle Way, not the view of Idealism based on a solid foundation or a perceived worth. Even if we try to practice meditation and make ourselves familiar with the concept of emptiness and selflessness, we can not develop our minds to a state of unlimited. For this reason, opinion or sense of emptiness or selflessness is not shallow (as represented by the school of Pipa Sa) is not only a false sense (as in Idealism Tong). Mark Wednesday publication is "nirvana is peace" (nirvana calming). A literal interpretation of the Tibetan using the "transcendence of suffering Vietnam is peace." Here's the Vietnamese super contentment status not related to emotional distress. Only once we are beyond the influence of disturbing emotions that we can attain peace and happiness. So nirvana is peace. However, in the form of the true meaning of nature or entity nirvana, there are different views. According to Nagarjuna, nirvana related to termination of the state of emotional distress. When completely purified mind the disturbing emotions, physical state of mind he called nirvana. That was just a summary introduction to the meaning of the four marks of Buddhism. Now the question is this ideological philosophy is applied to the metabolism and mental training really like? In everyday life our, many liberal ideas, harassing, negative life start because four kinds of misconceptions. First, we tend to see what is often impermanent and the second point, we tend to perceive what is impure as pure and as something that a significant nature or third, they have seen the human penchant for self as a self-existence; and fourth, we can see what is in the nature of suffering as a source of happiness and peace. Even at the level of information Typically, conventional, continuous base, there are people there who know more deeply that others, who note that with the longer-term concern is with the preoccupation with short-term heart. When we see a conflict between long-term interests and short-term, we prefer to choose the long-term importance. We may sacrifice short-term notes. As a result of the pursuit of long-term concerns, there are more miserable. For example, more greedy and want more. A man so completely oblivious to the body's ability to use his wealth. The body itself has a limited ability to consume animal products. Perhaps this is a silly example, but even a billionaire has a normal stomach size and can only digest a certain amount of food. Then, if we take the jewelry or rings, even billionaires have only ten fingers! If we wear a diamond ring for each finger, the maximum we can only wear ten rings only. If we put two or three rings on each finger, it looks very bad, right? Therefore, those who want more and more, unfortunately, always trying to keep more assets in order to resource use. Furthermore, they never think about death or the limits of our bodies and our lives. So this lifestyle, accumulating assets continuously, making us feel like we contained and accumulated assets, such as our life goes on but will not encounter the death and we will be able to enjoy his wealth forever. As we continue to accumulate wealth and achieve things without satisfaction, the result would be what? We do not time to relax the physical body or peace of mind. I think the main reason we seek wealth and power than it is to have a certain kind of satisfaction. Unless we have a proper mental attitude, not only are we seeking for a certain kind of satisfaction. this way, we will never be satisfied, and will always be something wrong . Such people are not happy and strong spirit. Typically, we desire and appreciate the life of a billionaire, but if we see the mental state of their closer, they have a lot of worry, anxiety, jealousy, and the sufferings other pain. Worst of all is that because of no contentment, sometimes they do not hesitate to use the wrong methods or harming or exploiting others. So, what are the results? Finally, you will create more enemies and bring notoriety. We will not be satisfied because at the end of this desire. We will have to die with dishonor. The survey was analyzed through meditation that we achieve a more clear awareness: a brighter picture of the reality. This generated strong persuasion. Only through a firm conviction that the spiritual transformation can occur. In other words, the head or brain, we are like a laboratory. The intelligence of man is special and different from other mammalian species. Intelligence is like an instrument. Thus, in the laboratory of the brain, human intelligence or intellectual ability to be used as an instrument to examine the different emotions, and then conduct the experiment on a level emotional level. This can make us transform our emotions. According to some researchers, emotions are not necessarily negative. Emotion is a very powerful feeling. While some are destructive emotions, these emotions are building. In a meeting with scientists, we have concluded that even with these feelings in the mind of the Buddha. There is a strong sense of caring and compassion and emptiness is itself evidence. In the beginning, only a vague sense of emptiness. At one level, there is no emotion, but once we become more familiar with do not, then feel it will increase. At a certain level, the computer itself is not evidence also become a kind of emotion. Therefore, in the practice of developing wisdom and loving kindness / compassion, we will strengthen inner qualities and then reach a state where we have outbreaks of feeling called emotional sense. We can see clearly the connection between intelligence and emotion. Thus, brain and heart can go side by side. I think this is the approach of Buddhism. In the tradition of ancient thought of India, the same approach has been adopted and implemented. The extraordinary thing in Buddhism is the Buddha gives us the freedom to ask for His own words. Buddha said clearly that all the monks and Ti should examine the wisdom of his words like a jeweler gold test by polishing, cutting, and set it on fire. He asked people not to accept the teachings of his faith entirely. As a result, there is a connection between abstract knowledge and actual experience. We go together. It seems to me, every country has an important religious tradition. There are two aspects of religion: one is training the mind, and secondarily a philosopher. In the form of training the mind, all religions are the same key. All along that same ability to transform the mind of man. A clear expression of this all important religious traditions contain messages of kindness, compassion, forgiveness, contentment, and self-discipline. The message is the same, but in some cases, can mean slightly different because of their different philosophies. There may be important differences in the philosophy of different religions but we can not say that religion is better than other religions. All have the ability to transform the mind. However, each of us has a different orientation spirit. So we see there are many different methods to reach. However, the result or effect is the same more or less. Therefore, we can not say that this religion or other religion is better. Such an attitude allows us to develop respect for religious traditions other key. Millions of people have been transmitted hunch by different traditions in the past. It can help them lead a meaningful life. In the future, millions of people will continue to be inspired and, as a result, their lives will become more meaningful and filled with compassion. On the philosophical side, however, we can say that this philosophy is more complex or simple philosophy than it is. In Tibetan, we talk about four or four to assign truth of Buddhism. These are: 1 - All conditioned phenomena are impermanent birth ( letter of impermanence ); 2 - All these phenomena are suffering defilement ( necessarily of suffering ); 3 - all these phenomena is selfless and empty ( text-self method ); 4 - Nirvana is peace ( tranquility nirvana ). To explain the first legal publication: dependent arising phenomena are impermanent, we first have to understand that its fundamental relation to impermanence. Any particular phenomena which depend on the causes and conditions of its existence it is classified as a phenomenon dependent arising. This phenomenon is dependent on the causes and conditions (causes and conditions). For example, while sitting in a special tent, are we aware that there are no trees, nothing. Because of the absence of "trees", we know that plants can not exist. In this way, our minds can know something; is called, the non-existence of trees. So this clearly shows us that the non-existence of existing trees is really because it is the subject of our knowledge. same time, the nonexistence of "trees "clearly does not exist in a physical sense of so we can see or perceive it. Also, it is confirmed that a perceived object can and in fact, much of what we assume to be made ​​in the form of the understanding of non-existence of trees. For example, take the flowers that we can see. One of the qualities that we found in the flowers is the nonexistence of trees, we see the existence of infinite non-existence of other objects are not flowers. Make sure that the nonexistence of other objects in this particular flower is definitely aware of the object can be. But at the same time, it's not the kind of object can be characterized. Similarly, in the case of objects such as impermanence, or self, they can be perceived by the mind and awareness formula, but at the same time, there is no existence can be made ​​from the side of them. In the same way, when we talk about general or specific, better think about the individual flowers, we One can think of a "flower" in a general meaning. For example, we may find a particular flower in a particular place at a specific time. Then later, after a certain time we see a flower with a color other. Simply by seeing flowers Monday, we can conclude that this is a flower. Therefore, when we name the term "flowers", to the particular object we term his name? If the term "flowers" are named for flowers unique characteristics that we've seen before, it is clear that specific flowers can not find the flowers that we see later. Therefore, there is a kind of "flower" general quality of both types of flowers. However, although this is a fact, it does not mean that there is a kind of "flower" generic penetration across all types of flowers and flower exist different types of flowers. So When we notice a particular flower, we are contemplating a different kind of qualities the object is not flowers. The same qualities that are also found in the flowers that we see later. This is due to this quality that we can understand, recognize, and distinguish different patterns of these different objects as the 'flower.' Now the question would arise: a such phenomenon is the cause or condition (or conditions of)? All these phenomena exist can be classified into two categories: the phenomenon exists and the object does not exist. When we talk about an object exists, it is determined in the sense that there is a sense of understanding it, recognizing it. In the case of an object does not exist, it's something that does not recognize or perceive in any kind of consciousness. We do not imply anything here be perceived by any consciousness kind exist in reality. So again, we must make a separate classification between different kinds of consciousness: the mind grounded and ungrounded consciousness. This is due to this when we study Buddhist epistemology, we see the kind of consciousness is described. Note to the true meaning of knowledge is based, have given scholars a define and agree on the meaning of similar cognitive basis. However, there are dissenting views. The great master like Chen Na and French Match explain these points in the rich details. There are differences but large or diversity or other in the sense of the causes and conditions. But, a key, we have two types of reasons. The first is called human nature, the major-a major cause that is satisfactory for the carrying on functions and on the production, the nature of a particular object, instance of an object characteristics. Monday what we call the cause of cooperation, or coordination of, or side of a factor is something that exists for the survival form that specific object. Therefore, in the universe of the mind whether it is a negative mind or positive, a positive emotion or negative, in both cases, there are two main reasons. This is, first, cloning can meet for the production of the entity nature of consciousness, and second, to coordinate human, or human side is an indirect factor in enabling a type of consciousness arises opportunity. Holy God, in four hundred verses, clearly stated that these negative emotions and distress arising from a duplication can be difficult to distinguish. However, these negative emotions arise from conditions or factors coordinating accessories are easy to control. Depending on the situation and direct factors, they can be conquered and ruled out. Examples of these factors are hatred, anger and problems, attachment, and, on the positive side, a sense of compassion and caring attention.  Familiar with these factors make them born start next time. These are unfounded. These feelings come to exist because confronted with a situation, whether positive or negative, is unfounded.  , of course, what kinds of factors and conditions (other causal). All of these phenomena is dependent arising with the causes and conditions thereof, to be known as the phenomenon of conditional and impermanent. Basically, there are two very common sense level: very often in the crude level, and the impermanence of nature's more subtle existence. Coarser level of impermanence refers to the momentary condition of an object in the sense of decay for the continuity of it. When we talk about the subtle impermanence, it makes more sense in the temporal decay than in continuum form of it. When we say, all conditioned phenomena are impermanent or dependent arising we are associated with more subtle levels of impermanence: the temporal decay of a particular object. This more subtle levels of impermanence can be interpreted in two ways: - First, the non-existence of first moments of the phenomenon so often in moments of Monday. - Monday, beginning the second moment First of impermanent phenomena that are generated in a way that it is the cause for the decay of the phenomenon. How do we prove and how we know that there is this moment passes away subtle level or not? We know this through the coarser level understanding of impermanence, that is, the decay of a particular phenomenon dependent arising. For example, we see a mountain collapsed, a broken home, and so on ... By understanding the decay of the continuity of a particular phenomenon, we conclude that there is a change subtle ongoing. Except for subtle level changes occur, otherwise there can be no change at coarser levels of the phenomenon. Even in the case of a stone, which we often see something solid there sure, there exists something does not change, when we look at the nature of the stone was small at the level of subatomic particles, we will see that it is experiencing constant change. In short, this means that all these phenomena is conditional or dependent arising is impermanent. Obviously, the first instance of a phenomenon dependent arising is produced in a state of decomposition. The production is the cause of the decay (born as the cause of death). No need for a breakdown of a certain object characteristics. In summary, these schools of thought of Buddhism is the amount of Business, realistic tone, and Madhyamikas accept that the decay of a particular phenomenon dependent arising does not depend on a new cause for the distribution its destruction. Sa review of her spleen has a slightly different interpretation. Therefore, we say impermanent phenomena depend on the cause of them. One reason is who produces a specific effect, is, dependent on a cause that produced it. Thus, any cause that it is a man producing a result, in turn, is a direct result of its cause. The cycle is variable there. Chu turn means that all the causes always produce the results of the causes of it. Therefore, the relationship causes / consequences or causal laws is a continuity loop. When we see the function of the law of causality, we can distinguish two types of subjects experiencing cause and effect relationship this. This is the world's physical body and mind. What distinguishes these two worlds are the specific causes deal with them. The important cause of consciousness, or what is responsible for the production of a mind, to the mind, not the physical body. The real causes that distinguish the mind from the physical server. In the causal form of coordination, there may be a mental act as a coordinating conditions for generating a physical object. Similarly, there may be a physical object such as a coastal act together to generate a mind. There may also be an object depends on the causes and conditions (causal) of it, but when we talk about the nature of the object, then it depends on the awareness of thought known object that specific. In other words, the determination that a particular object depends on the consciousness. Second Noble Truth of the four legs or four of Buddhism is the hallmark of all phenomena in the infected cell is in the nature of suffering (necessarily of suffering). "The defilement" here which mainly relate to the emotional distress or negative, and the traces, the seed or the trend of these disturbing emotions. But here we should understand a key factor in infected cells as the emotional distress over the traces. When we say everything is suffering defilement, we mean objects that are produced either by emotional distress or dependence on them. To understand all these phenomena is contaminated; suffering in nature, we must understand the three levels of suffering. The first is the suffering of suffering (the suffering of pain), then the suffering of change (damage size), and finally there is suffering everywhere conditioned (of suffering). When we talk about all the pain phenomena as we relate to the third level of suffering: suffering the same conditioned throughout. This acts as the foundation for the other two levels of suffering. We can try to understand all phenomena in the nature of suffering in the evaluation of how the law of causality tests. At the front, I explained that all these phenomena depend on dependent arising causes and corresponding conditions. The mere fact of dependence upon causes and conditions for generating emotional distress. By definition, these things in the nature of suffering. Third Noble Truth declares that all phenomena are empty and selfless. Here, we mean all phenomena, not only dependent arising of phenomena only. We're not just talking about these phenomena depend on the causes and conditions, which mean both the phenomenon and the phenomenon of impermanence. We outlined what I wanted to say that all phenomena are empty and selfless ? There are divergent views on this in the four schools of Buddhist thought. The meaning of selflessness generally accepted in all the Buddhist schools of thought (except for a little sex group in the distribution of Sa Reviews Pipa Ministry) is the absence of an independent and there exists a substantive way. When we test the competence perspective of Buddhist philosophy and not Buddhism, the schools of Buddhism does not assert such a concept exists essentially independent. But the schools of Buddhism denies this point. These schools accept people as independent existence in essence admitted that there exists a soul separate from the aggregates and mental set (mental and physical). They added that this kind of soul or people from past lives into this life and I will continue to go to the next. All schools of Buddhism denies the existence of such a self. If an independent self exists substantially so, we can identify it. Through surveys, we must be able to find a man or a soul. Furthermore, if the self is permanent, especially in the sense of a human being exists independently in essence, we can not relate to the dissolution of his ego, the self age fall, because it is recognized that it is completely independent of the aggregate set of body / mind and permanence. These schools of thought Sa Pipa and Business Reviews The amount of the contacts to the selflessness of human beings (human self) and not in the phenomena. These particular schools of thought and the Duy Thuc Duyen Trung Quan Tong has a higher awareness. They say that an autonomous human existence is essentially nonexistent. By receiving this philosophical concept, we can certainly reduce the craving, attachment, and attachment. However, this will not attack the attachment in the aggregate set of body / mind. Therefore, when we go up the higher schools of Buddhist thought, they talk not only about the absence of the existence of an independent person, the nature (of self), which also addresses the selflessness of phenomena (dhamma anatta). They recognized the lack of an existence independent of the set of aggregates body / mind. respect to the meaning of selflessness of phenomena, there are different schools of Idealism (Cittamatra) and schools Middle Way (Madhyamika). When schools of Idealism connection with the selflessness of phenomena, it means the absence of separate object on the substance. It rejected a foreign entity in existence but acknowledged the existence independent of consciousness, perception. Thus, by meditation on this point Tong Duy Thuc, we can reduce the craving and attachment to external objects. For the Middle Way, Tong Duy Thuc not solve the problem. If people receive Idealism point, people can reduce craving and attachment to an existing external objects but those negative emotions and spirit strong will arise. This is because Idealism Tong acknowledges the inherent existence (with self) of the mind. Therefore, for the Middle Way, in view of Tong Duy Thuc incompetent against human emotions this. Instead, in view of the Middle Way, the foreign interest in objects and inner consciousness, perception is the same. They are equal in terms of there being no inherent existence or an existence objective absolute (invisible self.) So when we say that all phenomena are empty and selfless, we must become familiar with the different levels of the presentation by the philosophical schools. In fact, when each of the four schools of Buddhist thought this made ​​their presentation on the meaning of anatta and emptiness, they quote from the Buddha's teachings. For example, in the certain texts, and presence of a certain classic characteristics are talking about an independent existence in essence. There is a classic statement in a set that aggregates in body / mind is a burden or distress, and the people are who carry or bear the burden of this affliction. So it's like a human existence and aggregates the body / mind are separate. Now the question arises, if all the presentation of four schools of Buddhist thought is derived from the texts, with citations, we conclude that the right kind? For this, we need to rely on logic (logic) and reason. We can demonstrate through an understanding and awareness that our presentation of the philosophical school of Buddhism is reasonably higher than the lower school. One can have a subtle understanding of the meaning of self as a person can have no independent existence or nature, but people can still have a wrong understanding of philosophical . A practitioner may have a perfect understanding of the absence of a particular substance of the subject and object, but there also has a strong attachment in the mind like that exist inherent. Once we have fully understood the philosophical presented by the Middle Way school of thought, then we can see both the subject (mind) and as there is no object exists inherent, absolute, or objective. While we have that kind of understanding, it arises can not have the wrong perception of self, as shown in the lower schools of Buddhist thought. By using this type of analysis and this survey, we can conclude that the meaning of selflessness or emptiness suggested by the Buddhist school of thought is more profound than many. So is the meaning of the problem "all phenomena are empty and selfless." According to the philosophy of the Vietnam Ministry of Pi (theory of Distinction), when they talk about the lack of survival in human existence is an independent or substantial and they say that all these phenomena and selflessness, they do not relate to it as shown by the higher schools of Buddhism. When talking about the Pipa Sa non-existence of man, a man who exists independent of substance, they conclude that no object can be enjoyed by such a person. On the basis of this argument, they admitted that all phenomena are selfless. Madhyamaka point of view, this sense of selflessness of phenomena is a shallow interpretation. This lack of depth because people can only talk about the selflessness of phenomena by relating it to a shallow non-existence of an independent human existence and substance. Therefore, one can not talk about the selflessness of an object without relating it to the human self. contrast, Madhyamikas not accept the existence of external objects. Therefore, for them, the meaning of anatta is presented by Tong Idealism is something created by the mind. It is not a proper sense. Tong Duy Thuc just talking about the lack of the existence of external objects, not the mind. For the Middle Way, it is a false opinion because it does not face reality, and hence it is not a valid discovery. According to the Middle Way, not the view of Idealism based on a solid foundation or a perceived worth. Even if we try to practice meditation and make ourselves familiar with the concept of emptiness and selflessness, we can not develop our minds to a state of unlimited. For this reason, opinion or sense of emptiness or selflessness is not shallow (as represented by the school of Pipa Sa) is not only a false sense (as in Idealism Tong). Mark Wednesday publication is "nirvana is peace" (nirvana calming). A literal interpretation of the Tibetan using the "transcendence of suffering Vietnam is peace." Here's the Vietnamese super contentment status not related to emotional distress. Only once we are beyond the influence of disturbing emotions that we can attain peace and happiness. So nirvana is peace. However, in the form of the true meaning of nature or entity nirvana, there are different views. According to Nagarjuna, nirvana related to termination of the state of emotional distress. When completely purified mind the disturbing emotions, physical state of mind he called nirvana. That was just a summary introduction to the meaning of the four marks of Buddhism. Now the question is this ideological philosophy is applied to the metabolism and mental training really like? In everyday life our, many liberal ideas, harassing, negative life start because four kinds of misconceptions. First, we tend to see what is often impermanent and the second point, we tend to perceive what is impure as pure and as something that a significant nature or third, they have seen the human penchant for self as a self-existence; and fourth, we can see what is in the nature of suffering as a source of happiness and peace. Even at the level of information Typically, conventional, continuous base, there are people there who know more deeply that others, who note that with the longer-term concern is with the preoccupation with short-term heart. When we see a conflict between long-term interests and short-term, we prefer to choose the long-term importance. We may sacrifice short-term notes. As a result of the pursuit of long-term concerns, there are more miserable. For example, more greedy and want more. A man so completely oblivious to the body's ability to use his wealth. The body itself has a limited ability to consume animal products. Perhaps this is a silly example, but even a billionaire has a normal stomach size and can only digest a certain amount of food. Then, if we take the jewelry or rings, even billionaires have only ten fingers! If we wear a diamond ring for each finger, the maximum we can only wear ten rings only. If we put two or three rings on each finger, it looks very bad, right? Therefore, those who want more and more, unfortunately, always trying to keep more assets in order to resource use. Furthermore, they never think about death or the limits of our bodies and our lives. So this lifestyle, accumulating assets continuously, making us feel like we contained and accumulated assets, such as our life goes on but will not encounter the death and we will be able to enjoy his wealth forever. As we continue to accumulate wealth and achieve things without satisfaction, the result would be what? We do not time to relax the physical body or peace of mind. I think the main reason we seek wealth and power than it is to have a certain kind of satisfaction. Unless we have a proper mental attitude, not only are we seeking for a certain kind of satisfaction. this way, we will never be satisfied, and will always be something wrong . Such people are not happy and strong spirit. Typically, we desire and appreciate the life of a billionaire, but if we see the mental state of their closer, they have a lot of worry, anxiety, jealousy, and the sufferings other pain. Worst of all is that because of no contentment, sometimes they do not hesitate to use the wrong methods or harming or exploiting others. So, what are the results? Finally, you will create more enemies and bring notoriety. We will not be satisfied because at the end of this desire. We will have to die with dishonor. The survey was analyzed through meditation that we achieve a more clear awareness: a brighter picture of the reality. This generated strong persuasion. Only through a firm conviction that the spiritual transformation can occur. In other words, the head or brain, we are like a laboratory. The intelligence of man is special and different from other mammalian species. Intelligence is like an instrument. Thus, in the laboratory of the brain, human intelligence or intellectual ability to be used as an instrument to examine the different emotions, and then conduct the experiment on a level emotional level. This can make us transform our emotions. According to some researchers, emotions are not necessarily negative. Emotion is a very powerful feeling. While some are destructive emotions, these emotions are building. In a meeting with scientists, we have concluded that even with these feelings in the mind of the Buddha. There is a strong sense of caring and compassion and emptiness is itself evidence. In the beginning, only a vague sense of emptiness. At one level, there is no emotion, but once we become more familiar with do not, then feel it will increase. At a certain level, the computer itself is not evidence also become a kind of emotion. Therefore, in the practice of developing wisdom and loving kindness / compassion, we will strengthen inner qualities and then reach a state where we have outbreaks of feeling called emotional sense. We can see clearly the connection between intelligence and emotion. Thus, brain and heart can go side by side. I think this is the approach of Buddhism.





























A other problem is the growing gap between rich and poor in global status and the luxurious lifestyle and spend the millions, while others live in the hungry planet and some starvation. This is an extremely difficult situation. And what is the result of this gap? In addition to mental suffering, with more crime, disturbance, and physical violence more. huge gap between rich and Poverty is not only wrong but also the conscience is the source of much trouble.
To talk about these issues, we need to meditate on impermanence and suffering nature pain of rebirth. the presence existence of this body, the existence of our lives, is truly in the picture or control the effects of emotional distress. Once we realize that the suffering is the nature of existence, it will help us reduce the unreasonable desire of us for everything.
Do So the concept is not a rationale. If we analyze this concept a adequately test and evaluate it, especially when we become joint of the negative emotions strongly, then the object (whether brought shadow of hatred, attachment, or jealousy) appears as something very specific can. At a particular time when they strengthen our negative emotions so powerful, we tend to that particular object was one of two ways. one hand, we see it as something positive attractive, beautiful, and exist from itself. On the other hand, we tend to see it completely negative and ugly, with ugly and existence of a negative itself.
Do So, because of the disturbing emotions, we tend to an attachment strongly on a certain object characteristics. In some cases, the practice of bi may indirectly reduce a disturbing emotions, but we can not fight directly to them. Instead, we can use wisdom to understand ultimate reality is emptiness. Only the kind of understanding and experience this new an impact on these disturbing emotions. Of course, we can study of this study only through direct experience.
End Finally, we will generate a feeling that could eliminate troublesome emotions This brain. We do this through the lens understanding and goodwill (shamatha). body condition spirit, where all the disturbing emotions are destroyed completely, called Passing Away the table. If you meditate properly worth, understand and relate all these topics, this can be used to enhance a firm conviction certain.
Also in this range that the Buddha preached the Four Noble Truths. If you meditate on the two truths of suffering and its cause, the wonder of your sad and vegetable growing. But you see, the Buddha did not stop there. There are two truths again: the end suffering and the path or method to reach the end of it. Buddha began by explaining that the very nature of existence is suffering, but at the same time, he also showed that there is a change.
So the main goal of meditation on the suffering is to cultivate a determination mind to achieve nirvana. If not able ability to achieve nirvana, it is better not to think about suffering and instead only comfortable drinking, or anything you like. So there are much better. However, if there is a change, a relatively ability to eliminate the troublesome condition of mind and emotions, then it is worth to make an effort. It is fostering their mind how.
The practice of compassion, a sense of other people, immeasurable benefits for themselves one. Of course, ultimately, they Other students also benefit. Therefore, the General Master Tsongkhapa says rightly that, when we develop a compassionate and others, the primary focus is to our benefit and help others, but that you, the practitioner, will receive the greatest benefit.
Since Therefore, the practice and meditation on loving kindness and compassion for life achievement of the objective our lives and for other beings. The practice of meditation and so on, these things make our minds familiar with the cultivation of loving kindness and compassion, is not something should be limited only in those beliefs. Even nonbelievers, it is extremely important to develop a habit and the positive qualities of mind such. It brings us happiness and well- welfare or peace to other beings. It includes relative and depends entirely on the development of loving kindness and compassion.
Food of compassion, concern for others and share their problems, is laid foundation for a happy life not only at individual level, or public that the also for all humanity. As a result, promoting the fundamental values ​​of humanity is very important. Also, it is each person responsible for the future because of human type is completely all are in our hands.
As Buddhists, we believe in prayer, meditation, and an households of the higher deficit. There are steps superior to the household capable but limited impact. There are countless Buddhas and Bodhisattvas always demand pray for us, but, nevertheless, our conditions still quite difficult constraints. We are still in samsara life and death.
Since so I always told my siblings that act as the more important than prayer. We must make an effort. Sometimes when I think about compassion merely serve with double environment. I really admire those individuals or any related organizations in helping the impoverished and activities in the area of ​​education, etc. .. The This person is applying compassion on a practical level. I'm just sitting here on a security building comfort and talk about compassion! Perhaps this is hypocrisy.
Do this action is very important. order to can not apply a tired act, we need a determination permanent. We should have a clear view of our objectives. This will allow us to make an effort not natural and tired new. If the objectives are not clear, or there is a certain obscurity, then the barrier method will be used and this will create even more confusion!
The complex philosophical concepts should not result in our next received a zigzag approach to life. Instead, by studying the philosophy of perception, we can develop a clear path on the map. Then we will know how to take steps to arrive.
End After all, we want to generate an enlightened mind. Usually this is done by the accumulation of merit and purification chemical evil by the Seven Practices Article Quan Nguyen[1].
More of us who belong to different traditions. Perhaps we can imagine all old masters such as Jesus Christ or Mahavira[2]. We can imagine him and promised the voluntary service and support for other beings. In this way, our life will become so meaningful.
Only strive for their own survival is not enough. These are elephants ability to survive. Likewise, animals and insects have a instinct for survival. As human intelligence we have this magic. Use this for the existence of a is wasted. Instead, this is a gift of intelligence should be used for altruism. Then it's life  we will truly become so meaningful.
Follow Buddhist perspective, our life on this planet for a maximum a hundred years. It's like a trip vacation travel. From the depths of mysterious space, we are here to stay just one hundred years only. When we compare with billions and billions years of light, we exist a hundred years is too trivial!
The should use short human life to create more problems and suffering is absurd and meaningless. If a traveler European or American who came to India in just a week and during that time creating trouble problems wherever they come, it would be pointless and silly. Similarly, we have come to this planet during a brief visit, so this should not be used meaningful way. What this means is to help others wherever possible. If you can not help others, then do not create pain or suffering of others.
To arising enlightened mind, I wish we read this verse three times with three each other:

With aspirations liberate all sentient beings

I always followed received refuge

To the Buddha, Dhamma, and Increase

Until reaching the fully enlightened

Made for thermal love by wisdom and compassion

Today in the presence of the Buddhas

The arising because the mind fully awake

For the benefit of all all sentient beings

Until the space exists

Until the beings exist

Until then, I pray also will be present

And dispel suffering of the world.

The who want to practice altruism (and, of course, Buddhists) have should read these things as part of their daily prayers. We  we must meditate on these things, especially the last verse. All three verses This is part of a prayer and I meditate daily. Every day, I repeating and meditating on these lines. very last verse of capacity. When I encountered the unhappy situation or have a negative disturbing emotions, I remember this. I set and then reflection. This immediately restore peace in my mind. Very useful. Even the Buddhists can not think the last sentence.

FAQS

Question:  Lord Holy, why Buddha was silent for a week after he was become enlightened?
His Holiness the Dalai MA: There is a story of the Buddha maintained silence and not to preach in seven weeks. Buddha, the scriptural texts, has said, "I have found a teaching, a profound way, peace, and freedom from all work work, inaction. I have find a teaching like nectar. But if we try to explain and teach others, no one can understand. So, I will remain silent and thought relax in the forest. "At that time, no media can be no statement of the German Enlightenment Buddha. So after his enlightenment, there is a long delay. Gradually, day More and more people become aware that Buddha is an experience special. Later some people have began receiving instruction from him and ask him direct.
Question:  He has be described adequately without knowledge?

His Holiness the Dalai MA: The only way to fully know the formula through experience. Sometimes I use a particular method. I just tried in in "conceptual[3]" of mind and then, finally there is a kind of empty feeling certain. If we are there, eventually we will fully experience the clarity and purity. From state of clarity and purity that, we can also go through these experiences and other phenomena each other. Therefore, the nature of pure This clarity of mind and can only be understood through the practice of repetitive and continuity of meditation. It is something that can not be explained in simple language.
Question:  Are is a major cause for karma? We break the cycle of karma like?
His Holiness the Dalai MAExcept you can put an end to ignorance, that it is getting the first chains of twelve causal, otherwise we can not exhaust the karma. Now both a living witness as an Arhat (one level completely dispels all emotional distress), public enterprises[4] still. In this range, appreciable quantities Luan said that a person has exceeded the cycle, a person has passed from the lust and desire in cyclic existence, such a person can escape from the cycle of reincarnation. This is because because such a man shattered all the disturbing emotions. Once we have completed it, not is the primary cause for the accumulation of polluted behavior.
Question:  Can enlightenment in a female body does not?
His Holiness the Dalai MA: Oh, definitely. There are some differences. Also a number of different interpretations depending on the schools of Buddhist thought, including Yoga Password Education (Yoga Tantra) and Thua Show Business Education. The first principle of enlightenment is always on the basis of single living men, not a woman. However, as the supreme Buddhist system, Great Ultimate Tantra Yoga, even the woman can also become enlightenment. So, of course, we store mind that such an interpretation of the ultimate or final.
Question:  If there is no self, what or who will go from this life to another life?
His Holiness the Dalai MA: When Buddhism talks about self, does not mean that deny the existence of self, but denied self as something permanent and unchanged. Buddhism denies the existence of such self. For Buddhism, the self is known only on the continuity of consciousness. mind is no start and end. Therefore, self- wife also fell without end. Vo Thi it Go to the Buddha. Self still there even at the level of Buddhahood. Nagarjuna says Even President of nirvana, there is ego, there is Buddha, and Buddha Mind still there.
Question: I am not satisfied with your answer him. Is not this also a kind of participation do?
His Holiness the Dalai MA: This is not greed.
Question:  He has belief in angels is not?
His Holiness the Dalai MAAngels have a different form of life life and a different kind of spirituality. We I truly believe in the dakini, and if dakini[5] also seen as the angels, there are many dakini.
Question:  What link mind / body or body / mind?
His Holiness the Dalai MA: Rough degree of consciousness. Coarse level arises because of mind by the body. It will not exist when the body stops function expression. But, at a subtler level, a other interest or otherwise maintained. For example, when we are in a state of waking from sleep, have a qualified of certain knowledge, a level of functioning heart. When we are sleeping, whether sleep nguusau or a sleep with dreams, one of the mind or consciousness level still represents the energy.
Far Moreover, in deep sleep, no dreams, a different level of consciousness exists. When we fainted and could not breath, it becomes of more international.
Program The most subtle level of consciousness occurs when we die. Once the heart stops beating and the brain can stop now function, then the most subtle level of consciousness fully expressed. A manifestation of this is that individuals who there was declared clinically dead, yet their bodies do not decompose fresh and still profit. In some cases, maintain such body in two to three weeks. We believe that subtle consciousness is still there in the body and because of this, the body can not be destroyed.
Do that there are different levels of consciousness. Some rely heavily on body in while others depend more or less.
Question:  What happens after nirvana?
His Holiness the Dalai MA: Depending on what kind of nirvana that you can show be. For example, if you have to realize kind of nirvana just end the disturbing emotions, you still have to reach Fruits of enlightenment or Buddha.
Question:  We we overcome hatred like?
His Holiness the Dalai MA: The most important practice in relation This is thinking about the disadvantages of negative or hatred. Through this type of analysis that we can comprehend understand the benefits of not increase hatred. When we talk about conquering hate, it can be understood at two levels: first, does not allow an opportunity for revenge anger arise in the daily life of us, and second, think about the physical destruction and the results of hatred.
By the reflection in this way, we can not allow and beyond hatred arise in everyday life of us. In order to pull the roots or completely eliminate hatred, we must go into the practice of the mind spiritual depth. A primary is the practice of mind, also known as "tranquility property", and reached a deeper insight into the emptiness or ultimate reality.
Information Usually, I ask: what are the benefits of this are disturbing emotions such as hatred and jealousy? They hurt your heart our peace. We really are our enemies. Enemies capable of external attack and destroy the peace of mind in a limiting. external enemies can not destroy peace of our minds, but as soon as a feeling contact as hatred arises, internal enemies will steal away peace of our hearts.
Also, the internal enemies such as damage harm our health. For example, three Years ago, I met a scientist in New York. A medical home had a presentation there He made it clear that people often use the word 'I', 'mine', ..., It is easy because the danger of suffering a massive heart attack. This is quite simple.
Plots moment we think about ourselves - I - we are very selfish and narrow. The scope of our operations becomes very small. Under such circumstances, even the problem small problem also appears that large, can not bear it, and give rise much worry and fret over. On the other hand, when we think about the benefits of other beings, our mind wide open automatically.
In Buddhist practice, we think of countless beings and the problems with their suffering, not only the first type of suffering (the suffering of pain) and second (Suffering damage) but also all kinds of suffering Tuesday (of suffering). Because of this, we become understanding and more attention and our minds become vastly widespread.
Thai and the spirit of our opinion makes a big difference. These disturbing emotions harm health and negative emotions in a strong growth dynamic in the mind spirit. These people always make such should trouble wherever they go. Left again, if we are with peace of mind or heart you will have more compassion more. Wherever we come, there will be peaceful atmosphere. Even the animals also appreciate that.
Section life of our objectives is to feel happiness, joy, contentment, and peace. In order to achieve the This depends a lot on the mental attitude of us than money, power, or external things. Since should try and analyze these things. This is the best way to changing our attitude to our spirit.
Question:  If we are interested in our family more beings, is not so selfish?
His Holiness the Dalai MA: There are two types of interest. If you only think of a single family account only and are not interested in other beings, then there is the attachment or attachment. But if we do taking care of all beings, our family has also become a parts of these beings. also , we can communicate directly on this basis when we caring members of our family. We even include us, is not?
Article it is necessary and good. In fact, sometimes we pray, we want to benefit all sentient beings, other except our neighbors. So we we must fight! The more prayer for beings who are far away was a mistake. When we pray for all beings, our action photos effects, beneficial to the family members and neighbors first. So pray for our neighbors we; we can rightly say that we are actually practicing for the benefit of all beings.
Question:  As a teacher, I can teach my students about kindness and compassion like?
His Holiness the Dalai MA: Through your actions! Through your exemplary - not just words said. So you must think and develop a sincere concern for the interests of your students, long-term future of them. You can explain to your pupils aware of the value of kindness, compassion, and tolerance. A very important cognitive dialogue, spirit of dialogue, and reconciliation because in human society always there are always conflicts and contradictions.
Sample Pure cultures of it as well. For example, the Four Noble Truths Noble is also the contradictions - so the conflict can bring more developed. On the contrary, conflict is is negative and can lead to conflict, bloodshed, and fight. Education is an important method to provide the knowledge and awareness together with the values ​​of humanity.
Question:  Are should not be considered as non-self?
His Holiness the Dalai MA: Maybe the term "emptiness" is an idea more broadly because when we use the word "self" it can contact problem is not just lack of inherent existence (very self-) of a for but also the absence of a self-loving attitude.
Question:  Lord Holy, what he wanted to send messages to the new millennium?
His Holiness the Dalai MA: If we review the previous century, we find many changes have occurred on this planet. Some changes are positive, while the others are negative. How does one go again, I believe that because of these different experiences of them, all humanity is become more mature. I think the heart from our more open. Also, we have an awareness about the long-term consequences of their actions us, including the effects of the economy. So there is hope for a better future. It depends entirely on the actions of we.END=VIETNAMESE TRANSLATE ENGLISH BY GESHE TASHI TSERING.( MHDT ).OM MANI PADME HUM.( 3 TIMES ).13/4/2012.