The nature of mind Venerable Robina Courtin interview His Holiness Sakya Trizin in Boston, June 2000 - The Vietnamese translation bar

For us, to hear about transforming it, this seems very difficult in our human culture. We talk about "making an on" mind, but perhaps difficult to think that means that the mind suchuyen of us.
You see, whether you call it metabolism or something else, then it also means that something is growing. Our mind is most important. Everything came from the heart, so all that fancy but no one we face now come from the heart. Endowed mind pollution, and pollution through the implementation of our actions, and follow this cacn we will create professional development.
In essence, self-consciousness, pure and not contaminated by the obscuration. But rather than recognize the true nature of mind, we all tend to - by the very strong orientation from countless lifetimes - a natural attachment to self that there is no good reason. When you cling to the ego, it is ignorance not understanding the truth. Instead of understanding the truth, you cling to the ego, and attachment to the ego when you have a craving for things of their own, the hatred for others, of jealousy and competition race and so on. In this way all the impurities and pollutants accumulate. When someone feels anger, first of all they say it's a physical experience of feeling. We difficult to break up this idea and began to realize that anger is a tutuong. Why does the body have a powerful experience like that when anger? In Buddhism we have many different levels. But it is said that basically everything is mind, after cathan can. Everything came from the heart, and mind as well not exist - it is also in the nature of emptiness. tutam By all appearance, all of them interconnecting. The body is in as a background or container, and animal care is contained. Container and contained objects linked closely, so that's why when your mind is involved with emotions such as anger, then you can also feel very strongly that the the physical. And also, if you so happy, you'll notice your body comfortable. Understanding anger nayduoc based concept is a very difficult thing. I think there are many methods but in I think of it by realizing the consequences we face due to indulgence in anger. For example, by afternoon the anger you have created the discomfort of the body as well as mental distress which ultimately affects your body. this people wise, Susan hatred is the worst thing you can do for yourself. No one else can take you down to hell, but the anger can bring you down there. Even so, how do we realize that anger is a sequence of ideas? When you realize that anger is something very harmful to themselves and others, in the temporary and final, then of course you will naturally not want it. At the start of the course can be difficult, but if you try and stop it once, then tried again, then when you become familiar with it, then of course nothing is difficult both . Then, when you try to examine whether anger where, why it arises, it arises where it goes. Often when you anger, precisely because those particular they do not like you or what you do not like, so you pursue the idea, and you often think about all the mistakes. You try and get more and more mistakes, and so this continues and your anger was getting bigger. Then you can also uttered the cruel words, and your body can also act something. According to this now your mind has been conquered anger. Rather than pursue the anger, if you try to go back and examine whether anger arising from, why it arises, you feel get it in parts of the body, and you see the nature of conhin anger, then I think when you look at it, you can not find anything. The practice of this technique requires very multiple intelligence and the us. It is very complex. , of course, but if you make it so it can complete successfully. Thus he says that first must master it, then look at it . Yes. There was Lama Yeshe told us in a lecture: "The West do you think that the desire has something to do with your feelings, but it does not have anything to do with those feelings." This sounds a bit shock, because like anger, we absolutely desire associated with something that belongs to sensation. Why it can not belong to the feeling? We can look at it like? is difficult. With the desire there is no satisfaction, no matter where desire to matter. Nhucac your example of being attached more to do with a level place, with food, friends and so on. but even if you have no matter how much you can not thoaman. It's like drinking salt water. When you drink salt water, the more you drink the more thirsty, so there is no satisfaction. Instead of trying to satisfy its desire for more, I think if you try to quit, if you try to eliminate desire, then you may find satisfying. So why is it so difficult done? Even as Buddhists, we understand all the Practices, but we continue to pursue the desire. Why is it so difficult? Because we are so familiar with it. Because from the very water - in view of the teachings of the Buddha - we've been fascinated of samsara, and we indulge every desire nhuthe. Those involved with smoking and drinking all know that smoking is harmful. But not even from the point that from quandiem mental health or medicine, we know that tobacco is harmful, it can cause cancer, and no one wants to have cancer, and it can cause many other diseases, and it's expensive. But for those who are familiar with such a practice is hard to relinquish. Similarly, sutham want it bad, but because we had associated with it in a long time so it is difficult to give it up. But eventually it as thuocdoc. Poison can only cause pain. But how can I prove this? In the culture of us, we may have what is easy of us desire to have, we absolutely believe that it is indeed the cause of happiness. As long as I continue to find it, then I can not realize that it is causing suffering. It seems it's very difficult for ordinary people like us. For example, most people caught up in the wealth, do not you? It is thought that when you have the wealth you'll be happy. But real wealth is indeed a source of suffering moidau. When you are collecting the wealth you have to endure the pain and suffering of the spirit thexac to accumulate it. And in the meantime you have created all the power to protect it. The center of the wealthy have a lot of burden than those without money. They often worry about their wealth, it could be someone to steal, the government may be taxed, and things like that. And finally, in some way, you lose your possessions. But for some who have no wealth does nothing to worry about losing. So when you lose it you will also suffer. At the beginning of the accumulation, while accumulation you must protect, and ultimately lost or wasted: it is the source of all suffering. If no one explained this, they even did not bother to track it, but if you think about it carefully and look at it, you'll realize that wealth is the source of all suffering. Let Whether you use many delicious foods there is no end. The more you eat the more you need. But if you give it, if you do not use it, if you're happy, you will find that you are much more peaceful compared to the cogang always find something new, something better, dehon something beautiful. Peace does not sound like ideal happiness. How do we convince ourselves that the average than anay kind of happiness that we get from the pursuit of desire? It was very clear. When ordinary people immersed in the desire for a long time, all they achieve is increasingly suffering. But the noble rank, the bodhisattva, abandon all desires and all of his achievements was the complete fulfillment of his own purposes as well as others. So we need to realize that noble path is more clear compared to the trivial path, the path is not going anywhere. 's because of these feelings is a powerful Menen first practice, difficult can recognize them as a sequence of ideas and plans that we really believe that's how emotions. Such as anger easily arise in my life. I believe that this is who you are and you can never change this. Con never been taught that you can change it. Your mother can teach children to read and write, but she did not know how to teach the less angry because she just thought: "It is the nguoido." We fix this? anger is not in the nature of mind. If it is in the center, you can not convert it, but because it is not in the nature of mind, it can be eliminated. You realize that it is bad, no benefit, it undermines your mind, your health, and your appetite, decline in health. Of course, for the average person is giving up anger is very difficult, but when you realize that it is the first buocdau. I think you can reduce the step by step - I can not say that you will abandon it completely, but you can reduce it. Finally dinhien you can win it. But it seems that Delon problem is we do not believe that it is not the nature of us. We truly believe that the confusion and anger is natural in people - in this way is also more natural because it appears easier. It's not as if nature is nature, it have benefited. But why is it beneficial tunhien? The nature of love, the kind vaday. The whole of our lives are sustained by love and kindness. If parents do not love me I will have to not exist today - one died shortly after birth. But by the love and care, they did not let us die, whereas we have raised. Similarly, when we was kids, the teachers, friends, parents and loved ones of all come in our culture teaches us. Even today, as adults, we always need friends, love of friends and love of our relatives, the mind that made ​​pleasant to the mind at peace especially when we deal with the negativity and Vande. We can always discuss the issue with someone and they rely on to solve our problems. When you get older I think more and more we need to rely on the kindness of others. bocuoc So in all life, human nature is compassion. The love of a life, its purpose is to continue. But anger is just destructive - it destroys lives, destroys health, destroy sleep, appetite destruction. It ruined our lives, it does not help our life, so it's not natural. This is common logic. Your Holiness, it is said that the nature of the natural ordinary mind is clear. He can give us a really practical approach that we experienced this? When our mind is occupied with the thought that we often do not even pay attention to it. But when we sat down and tried to look into the mind of thoughts, it seems more and more appear. These ideas appear all the time but I did not notice, so when you sit down in the end you start paying attention to it. For example, when mixed with mud and water bitron you shake it up does not nothing really happens - it is bipha mix. But if you do not do anything, the mud settles and the water in the screen will appear on the surface. Our mind is too, if you try in a state of calm without interfering with other thoughts, and you sit down - not necessarily meditation, but just look at your mind, do not have any thoughts you - then I think it's clarity. Please understand that it is not just an erasure. The mind is not something that we can see with your eyes or touch with hand or measurable, and we can not describe it with the color or shape designs, but our mind is very powerful. It is something we can feel - the mind here, there - you can feel it. It is a state of awareness. It is clear in the sense that it is always aware and often, like the light of a candle. You can make the practice safe, or shine, to experience it more. It's very, very useful to anyone whether you're a religious believer or not. It is best to relax. The loose not just mean lying down, but the most perfect relax the mind does not remember all the troubles and worries about livelihood and your work and so on., Which just went into it and completely loosened. Through this method we can feel in the morning. Step by step, one-by meditation, the practice in this way is very helpful. Your Holiness, we thuongduoc sure that we see the lineage, as indicated by the Our ​​Lama, the spiritual family that is, and we cling to those things. The teachings of different traditions can be wrong because they can be interpreted differently, especially the teachings on emptiness. It seems that the Dalai Lama really emphasizes the importance of an non-sectarian point vadang encourage people to study the different traditions. Is this what he recommended? And if so, how can we not be mistaken thetranh? Such as the teachings that He gave us a little different today heard that the teachings of the Gelug lama theban we had to, so we must think carefully about them. You may have to understand different but they all eventually lead to the same outcome. In reality, the ancient teacher no sectarian spirit. Such as director suThangtong Gyalpo has 500 guru (guru): Nyingma, Sakya, Gelug - people. In the 19th century, Jamyang Khyentse and Jamgon Kongtrul Wangpo are not bophai teacher; they received the teachings from all schools. And not only thonhan, they still practiced, and compiled the book from different perspectives. These books have slightly different interpretations, but this does not mean that they contradict each other. Like other drugs that can cure that for a special someone, explain this kind may be appropriate for the type of person. I have a difficult xu.Con met a Tibetan monk nun in Dharamsala, and when I asked her what tradition, she said: "I do not have a tradition." She also said she received teachings from the abbot of the sect dialectic, the Gelug sect. For children, it seems that as soon as any teacher teaching of emptiness, we must determine whether it fits with the view that in all these views, so it must be consistent with Tsong Khapa lama or Milarepa, or any other point. Nhuthe finally how we can have a non-sectarian perspective, according nghiaden of not belonging to any school of any? In external dimensions, there are differences, but if you go on the way deeper explanation, I think we all become one. It is very easy going but for ordinary people is very difficult experience. The language sounds beautiful, and it is good to consider it a goal, but how this tronen mean for us? I think that explains the different ways as well by different people. Not all nguoideu same. In fact, a drug that is not enough for all types of sickness - you need different medications, and the different medical systems. For example, for some human diseases, the Tibetan medicine more effective, whereas for other diseases, the Chinese medicine or medical control (allopathic medicine) are more effective. I remember in front oDharamsala some Australian doctors, and sometimes confronting doctors do not accept other medical systems; they insisted that their treatment is number one. But these doctors have accepted that for some diseases, such as hepatitis, it is clear that the Tibetan medical system better. Government doctors have told me so. But for tuberculosis, medicine definitely more effective control. In the spiritual path is like that, because people have different minds and different levels of spirituality, if you have many different systems, it was better. The more different management levels dogiao better. The teachings, scriptures, as well as Vajrayana is very deep and difficult to understand. To understand them you need to have several different methods. One approach is the argument. The different schools sometimes have different opinions, but we have a lot of debate, rejecting each other. Through the process of how we understand the meaning very confusing. So I think that listening to teachings from many different perspectives is very beneficial. Your Holiness, the guru, we usually think of guru as God, he is a man on it, a perfect separate you. We thought, "Oh, well, he is a guru, he can meditate all night, he could do this, he can do that." But perhaps the real attitude of us as we are inspired by what he did, and we ourselves can look like. Yes, that's right. Guru should be a model and minimum qualities of the guru's wisdom, good discipline and compassion. So good behavior and way of life he should be an example for his disciples. Tsong Khapa Lama said the main problem is to look like Buddha guru, and people use other citations different from the texts to prove that Dorje Chang (Vajradhara) has said that he will appear as guru. It is only in the new Vajrayana. But in the Mahayana tradition it is said that guru as a Buddha, but do not say that he is a Buddha. But when you get the essential empowerments and teachings of Vajrayana, when it's your guru is Buddha. Thus, in the tradition of guru yoga practice of ours, it can only be done by those who have gone into the Vajrayana. The average person has some kind thedung practice, but practice is not regarded as a guru viPhat. I have heard the story of a woman with dog tooth but thought it was the Buddha relics, but because by faith believe she should have received the blessings of the Buddha - or another by the power of Buddha manifested in that tooth. If you look at someone like the Buddha, even though they are not, is not that just like the power of Buddha manifested in him for the sake of children? Yes, that's right - it is by the power of devotion of a disciple. Basically everyone has the Buddha nature, so even if your guru is not perfect and has many faults, but tukhia edge of the disciples with devotion, you may receive the blessings of the Buddha because even your guru with his mistakes have Buddha nature. This is the main reason. Thus, not literally, the Mighty One Tri Buddhas present in the universe, appears lotrong body and blessed him so that children can be benefited. Not so? No, I do not nghithe. By guru is implementing the activities of the Buddha, he is like an instrument between the sun and you. With this instrument you can use the power of the sun. Without this instrument, the sun is always there but you can not Use the it. But thanks guru you can use the capacity and can receive the blessings of the Buddha. So you should see the guru as the Buddha. For my part, the guru is more important than the Buddha, because we can not see the Buddha, can not hear him say, so we can not directly receive the blessings. But thanks guru you can receive the blessings. So according to my guru is more important than the Buddha. Thus the main reason women get the blessings is that because of her faith - in the teeth chukhong to capacity. That seems to be the main problem. HET = NAM MO Guru Shakyamuni PHAT .= (3 LAN). Because emotions are a powerful Menen first practice, it is difficult to recognize them as a sequence of ideas and plans that we really believe that these feelings is the way. Such as anger easily arise in my life. I believe that this is who you are and you can never change this. Con never been taught that you can change it. Your mother can teach children to read and write, but she did not know how to teach the less angry because she just thought: "It is the nguoido." We fix this? anger is not in the nature of mind. If it is in the center, you can not convert it, but because it is not in the nature of mind, it can be eliminated. You realize that it is bad, no benefit, it undermines your mind, your health, and your appetite, decline in health. Of course, for the average person is giving up anger is very difficult, but when you realize that it is the first buocdau. I think you can reduce the step by step - I can not say that you will abandon it completely, but you can reduce it. Finally dinhien you can win it. But it seems that Delon problem is we do not believe that it is not the nature of us. We truly believe that the confusion and anger is natural in people - in this way is also more natural because it appears easier. It's not as if nature is nature, it have benefited. But why is it beneficial tunhien? The nature of love, the kind vaday. The whole of our lives are sustained by love and kindness. If parents do not love me I will have to not exist today - one died shortly after birth. But by the love and care, they did not let us die, whereas we have raised. Similarly, when we was kids, the teachers, friends, parents and loved ones of all come in our culture teaches us. Even today, as adults, we always need friends, love of friends and love of our relatives, the mind that made ​​pleasant to the mind at peace especially when we deal with the negativity and Vande. We can always discuss the issue with someone and they rely on to solve our problems. When you get older I think more and more we need to rely on the kindness of others. bocuoc So in all life, human nature is compassion. The love of a life, its purpose is to continue. But anger is just destructive - it destroys lives, destroys health, destroy sleep, appetite destruction. It ruined our lives, it does not help our life, so it's not natural. This is common logic. Your Holiness, it is said that the nature of the natural ordinary mind is clear. He can give us a really practical approach that we experienced this? When our mind is occupied with the thought that we often do not even pay attention to it. But when we sat down and tried to look into the mind of thoughts, it seems more and more appear. These ideas appear all the time but I did not notice, so when you sit down in the end you start paying attention to it. For example, when mixed with mud and water bitron you shake it up does not nothing really happens - it is bipha mix. But if you do not do anything, the mud settles and the water in the screen will appear on the surface. Our mind is too, if you try in a state of calm without interfering with other thoughts, and you sit down - not necessarily meditation, but just look at your mind, do not have any thoughts you - then I think it's clarity. Please understand that it is not just an erasure. The mind is not something that we can see with your eyes or touch with hand or measurable, and we can not describe it with the color or shape designs, but our mind is very powerful. It is something we can feel - the mind here, there - you can feel it. It is a state of awareness. It is clear in the sense that it is always aware and often, like the light of a candle. You can make the practice safe, or shine, to experience it more. It's very, very useful to anyone whether you're a religious believer or not. It is best to relax. The loose not just mean lying down, but the most perfect relax the mind does not remember all the troubles and worries about livelihood and your work and so on., Which just went into it and completely loosened. Through this method we can feel in the morning. Step by step, one-by meditation, the practice in this way is very helpful. Your Holiness, we thuongduoc sure that we see the lineage, as indicated by the Our ​​Lama, the spiritual family that is, and we cling to those things. The teachings of different traditions can be wrong because they can be interpreted differently, especially the teachings on emptiness. It seems that the Dalai Lama really emphasizes the importance of an non-sectarian point vadang encourage people to study the different traditions. Is this what he recommended? And if so, how can we not be mistaken thetranh? Such as the teachings that He gave us a little different today heard that the teachings of the Gelug lama theban we had to, so we must think carefully about them. You may have to understand different but they all eventually lead to the same outcome. In reality, the ancient teacher no sectarian spirit. Such as director suThangtong Gyalpo has 500 guru (guru): Nyingma, Sakya, Gelug - people. In the 19th century, Jamyang Khyentse and Jamgon Kongtrul Wangpo are not bophai teacher; they received the teachings from all schools. And not only thonhan, they still practiced, and compiled the book from different perspectives. These books have slightly different interpretations, but this does not mean that they contradict each other. Like other drugs that can cure that for a special someone, explain this kind may be appropriate for the type of person. I have a difficult xu.Con met a Tibetan monk nun in Dharamsala, and when I asked her what tradition, she said: "I do not have a tradition." She also said she received teachings from the abbot of the sect dialectic, the Gelug sect. For children, it seems that as soon as any teacher teaching of emptiness, we must determine whether it fits with the view that in all these views, so it must be consistent with Tsong Khapa lama or Milarepa, or any other point. Nhuthe finally how we can have a non-sectarian perspective, according nghiaden of not belonging to any school of any? In external dimensions, there are differences, but if you go on the way deeper explanation, I think we all become one. It is very easy going but for ordinary people is very difficult experience. The language sounds beautiful, and it is good to consider it a goal, but how this tronen mean for us? I think that explains the different ways as well by different people. Not all nguoideu same. In fact, a drug that is not enough for all types of sickness - you need different medications, and the different medical systems. For example, for some human diseases, the Tibetan medicine more effective, whereas for other diseases, the Chinese medicine or medical control (allopathic medicine) are more effective. I remember in front oDharamsala some Australian doctors, and sometimes confronting doctors do not accept other medical systems; they insisted that their treatment is number one. But these doctors have accepted that for some diseases, such as hepatitis, it is clear that the Tibetan medical system better. Government doctors have told me so. But for tuberculosis, medicine definitely more effective control. In the spiritual path is like that, because people have different minds and different levels of spirituality, if you have many different systems, it was better. The more different management levels dogiao better. The teachings, scriptures, as well as Vajrayana is very deep and difficult to understand. To understand them you need to have several different methods. One approach is the argument. The different schools sometimes have different opinions, but we have a lot of debate, rejecting each other. Through the process of how we understand the meaning very confusing. So I think that listening to teachings from many different perspectives is very beneficial. Your Holiness, the guru, we usually think of guru as God, he is a man on it, a perfect separate you. We thought, "Oh, well, he is a guru, he can meditate all night, he could do this, he can do that." But perhaps the real attitude of us as we are inspired by what he did, and we ourselves can look like. Yes, that's right. Guru should be a model and minimum qualities of the guru's wisdom, good discipline and compassion. So good behavior and way of life he should be an example for his disciples. Tsong Khapa Lama said the main problem is to look like Buddha guru, and people use other citations different from the texts to prove that Dorje Chang (Vajradhara) has said that he will appear as guru. It is only in the new Vajrayana. But in the Mahayana tradition it is said that guru as a Buddha, but do not say that he is a Buddha. But when you get the essential empowerments and teachings of Vajrayana, when it's your guru is Buddha. Thus, in the tradition of guru yoga practice of ours, it can only be done by those who have gone into the Vajrayana. The average person has some kind thedung practice, but practice is not regarded as a guru viPhat. I have heard the story of a woman with dog tooth but thought it was the Buddha relics, but because by faith believe she should have received the blessings of the Buddha - or another by the power of Buddha manifested in that tooth. If you look at someone like the Buddha, even though they are not, is not that just like the power of Buddha manifested in him for the sake of children? Yes, that's right - it is by the power of devotion of a disciple. Basically everyone has the Buddha nature, so even if your guru is not perfect and has many faults, but tukhia edge of the disciples with devotion, you may receive the blessings of the Buddha because even your guru with his mistakes have Buddha nature. This is the main reason. Thus, not literally, the Mighty One Tri Buddhas present in the universe, appears lotrong body and blessed him so that children can be benefited. Not so? No, I do not nghithe. By guru is implementing the activities of the Buddha, he is like an instrument between the sun and you. With this instrument you can use the power of the sun. Without this instrument, the sun is always there but you can not Use the it. But thanks guru you can use the capacity and can receive the blessings of the Buddha. So you should see the guru as the Buddha. For my part, the guru is more important than the Buddha, because we can not see the Buddha, can not hear him say, so we can not directly receive the blessings. But thanks guru you can receive the blessings. So according to my guru is more important than the Buddha. Thus the main reason women get the blessings is that because of her faith - in the teeth chukhong to capacity. That seems to be the main problem. Because emotions are a powerful Menen first practice, it is difficult to recognize them as a sequence of ideas and plans that we really believe that these feelings is the way. Such as anger easily arise in my life. I believe that this is who you are and you can never change this. Con never been taught that you can change it. Your mother can teach children to read and write, but she did not know how to teach the less angry because she just thought: "It is the nguoido." We fix this? anger is not in the nature of mind. If it is in the center, you can not convert it, but because it is not in the nature of mind, it can be eliminated. You realize that it is bad, no benefit, it undermines your mind, your health, and your appetite, decline in health. Of course, for the average person is giving up anger is very difficult, but when you realize that it is the first buocdau. I think you can reduce the step by step - I can not say that you will abandon it completely, but you can reduce it. Finally dinhien you can win it. But it seems that Delon problem is we do not believe that it is not the nature of us. We truly believe that the confusion and anger is natural in people - in this way is also more natural because it appears easier. It's not as if nature is nature, it have benefited. But why is it beneficial tunhien? The nature of love, the kind vaday. The whole of our lives are sustained by love and kindness. If parents do not love me I will have to not exist today - one died shortly after birth. But by the love and care, they did not let us die, whereas we have raised. Similarly, when we was kids, the teachers, friends, parents and loved ones of all come in our culture teaches us. Even today, as adults, we always need friends, love of friends and love of our relatives, the mind that made ​​pleasant to the mind at peace especially when we deal with the negativity and Vande. We can always discuss the issue with someone and they rely on to solve our problems. When you get older I think more and more we need to rely on the kindness of others. bocuoc So in all life, human nature is compassion. The love of a life, its purpose is to continue. But anger is just destructive - it destroys lives, destroys health, destroy sleep, appetite destruction. It ruined our lives, it does not help our life, so it's not natural. This is common logic. Your Holiness, it is said that the nature of the natural ordinary mind is clear. He can give us a really practical approach that we experienced this? When our mind is occupied with the thought that we often do not even pay attention to it. But when we sat down and tried to look into the mind of thoughts, it seems more and more appear. These ideas appear all the time but I did not notice, so when you sit down in the end you start paying attention to it. For example, when mixed with mud and water bitron you shake it up does not nothing really happens - it is bipha mix. But if you do not do anything, the mud settles and the water in the screen will appear on the surface. Our mind is too, if you try in a state of calm without interfering with other thoughts, and you sit down - not necessarily meditation, but just look at your mind, do not have any thoughts you - then I think it's clarity. Please understand that it is not just an erasure. The mind is not something that we can see with your eyes or touch with hand or measurable, and we can not describe it with the color or shape designs, but our mind is very powerful. It is something we can feel - the mind here, there - you can feel it. It is a state of awareness. It is clear in the sense that it is always aware and often, like the light of a candle. You can make the practice safe, or shine, to experience it more. It's very, very useful to anyone whether you're a religious believer or not. It is best to relax. The loose not just mean lying down, but the most perfect relax the mind does not remember all the troubles and worries about livelihood and your work and so on., Which just went into it and completely loosened. Through this method we can feel in the morning. Step by step, one-by meditation, the practice in this way is very helpful. Your Holiness, we thuongduoc sure that we see the lineage, as indicated by the Our ​​Lama, the spiritual family that is, and we cling to those things. The teachings of different traditions can be wrong because they can be interpreted differently, especially the teachings on emptiness. It seems that the Dalai Lama really emphasizes the importance of an non-sectarian point vadang encourage people to study the different traditions. Is this what he recommended? And if so, how can we not be mistaken thetranh? Such as the teachings that He gave us a little different today heard that the teachings of the Gelug lama theban we had to, so we must think carefully about them. You may have to understand different but they all eventually lead to the same outcome. In reality, the ancient teacher no sectarian spirit. Such as director suThangtong Gyalpo has 500 guru (guru): Nyingma, Sakya, Gelug - people. In the 19th century, Jamyang Khyentse and Jamgon Kongtrul Wangpo are not bophai teacher; they received the teachings from all schools. And not only thonhan, they still practiced, and compiled the book from different perspectives. These books have slightly different interpretations, but this does not mean that they contradict each other. Like other drugs that can cure that for a special someone, explain this kind may be appropriate for the type of person. I have a difficult xu.Con met a Tibetan monk nun in Dharamsala, and when I asked her what tradition, she said: "I do not have a tradition." She also said she received teachings from the abbot of the sect dialectic, the Gelug sect. For children, it seems that as soon as any teacher teaching of emptiness, we must determine whether it fits with the view that in all these views, so it must be consistent with Tsong Khapa lama or Milarepa, or any other point. Nhuthe finally how we can have a non-sectarian perspective, according nghiaden of not belonging to any school of any? In external dimensions, there are differences, but if you go on the way deeper explanation, I think we all become one. It is very easy going but for ordinary people is very difficult experience. The language sounds beautiful, and it is good to consider it a goal, but how this tronen mean for us? I think that explains the different ways as well by different people. Not all nguoideu same. In fact, a drug that is not enough for all types of sickness - you need different medications, and the different medical systems. For example, for some human diseases, the Tibetan medicine more effective, whereas for other diseases, the Chinese medicine or medical control (allopathic medicine) are more effective. I remember in front oDharamsala some Australian doctors, and sometimes confronting doctors do not accept other medical systems; they insisted that their treatment is number one. But these doctors have accepted that for some diseases, such as hepatitis, it is clear that the Tibetan medical system better. Government doctors have told me so. But for tuberculosis, medicine definitely more effective control. In the spiritual path is like that, because people have different minds and different levels of spirituality, if you have many different systems, it was better. The more different management levels dogiao better. The teachings, scriptures, as well as Vajrayana is very deep and difficult to understand. To understand them you need to have several different methods. One approach is the argument. The different schools sometimes have different opinions, but we have a lot of debate, rejecting each other. Through the process of how we understand the meaning very confusing. So I think that listening to teachings from many different perspectives is very beneficial. Your Holiness, the guru, we usually think of guru as God, he is a man on it, a perfect separate you. We thought, "Oh, well, he is a guru, he can meditate all night, he could do this, he can do that." But perhaps the real attitude of us as we are inspired by what he did, and we ourselves can look like. Yes, that's right. Guru should be a model and minimum qualities of the guru's wisdom, good discipline and compassion. So good behavior and way of life he should be an example for his disciples. Tsong Khapa Lama said the main problem is to look like Buddha guru, and people use other citations different from the texts to prove that Dorje Chang (Vajradhara) has said that he will appear as guru. It is only in the new Vajrayana. But in the Mahayana tradition it is said that guru as a Buddha, but do not say that he is a Buddha. But when you get the essential empowerments and teachings of Vajrayana, when it's your guru is Buddha. Thus, in the tradition of guru yoga practice of ours, it can only be done by those who have gone into the Vajrayana. The average person has some kind thedung practice, but practice is not regarded as a guru viPhat. I have heard the story of a woman with dog tooth but thought it was the Buddha relics, but because by faith believe she should have received the blessings of the Buddha - or another by the power of Buddha manifested in that tooth. If you look at someone like the Buddha, even though they are not, is not that just like the power of Buddha manifested in him for the sake of children? Yes, that's right - it is by the power of devotion of a disciple. Basically everyone has the Buddha nature, so even if your guru is not perfect and has many faults, but tukhia edge of the disciples with devotion, you may receive the blessings of the Buddha because even your guru with his mistakes have Buddha nature. This is the main reason. Thus, not literally, the Mighty One Tri Buddhas present in the universe, appears lotrong body and blessed him so that children can be benefited. Not so? No, I do not nghithe. By guru is implementing the activities of the Buddha, he is like an instrument between the sun and you. With this instrument you can use the power of the sun. Without this instrument, the sun is always there but you can not Use the it. But thanks guru you can use the capacity and can receive the blessings of the Buddha. So you should see the guru as the Buddha. For my part, the guru is more important than the Buddha, because we can not see the Buddha, can not hear him say, so we can not directly receive the blessings. But thanks guru you can receive the blessings. So according to my guru is more important than the Buddha. Thus the main reason women get the blessings is that because of her faith - in the teeth chukhong to capacity. That seems to be the main problem.END=VIETNAMESE TRANSLATE ENGLISH BY BACH LIEN HOA.NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).QUANG TUE LIEN.( TSERING DOLMA ).TAM NHU,LE VINH.( TAM THANH PARENTS ).