In Tibetan, we talk about four or
four to assign truth of Buddhism
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.
Initially, 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.
Therefore, 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 philosophy is
simple.
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 phenomena are empty and
selfless ( anatta legal
text );
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.
At the 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,
but at the same time, there is no existence can be made from of
them.
In the same way, when we talk
about general or specific, better think about the individual flowers, we 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 which we named her term?
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.
Therefore, 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
'flowers'.
Now the question would arise: a
phenomenon as a cause or condition (human or grace)? 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 is
perceived by any mind that truly exist. 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, scholars have given a definition and a similar agreement on
the meaning of knowledge is based. However, there are dissenting views. The great master like Chen Na and
French Match explain these points in rich detail.
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 mind negative 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, 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
the next time they arise. These are unfounded. These feelings come to exist
because confronted with a situation, whether positive or negative, is
unfounded.
Of course there are those factors
and other 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 rather
than in terms of its continuity.
When we say, all conditioned
phenomena are impermanent or dependent arising, we are related to 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.
- Second, the first moment of that
phenomenon so often, are produced 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 moments pass away at the level of the situation? 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 find there something solid, something existing object does not change,
when we look at the nature of the stone was at the level of small of sub-atomic,
we will see that it undergo changes constantly. 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 owners can experience this
causal relationship. 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 terms of the causal
combination, can have a mind to act as a coordinating coast 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.
The Second Noble Truth of the four
legs or four of Buddhism is the hallmark of all phenomena in the polluted 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 defiled in the nature of suffering, 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 two levels of suffering
there.
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.
The Third announced 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.
Yet what we want 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.
Contact the meaning of
selflessness of phenomena, there are different schools of Idealism (Cittamatra)
and Madhyamika school (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 no capacity for resistance to these feelings. 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 absolute objectivity (very 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 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
classics, with citations, of which we conclude is that correct? 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 full understanding of
philosophical presented by the Madhyamika school of thought, then we can see
both the subject (mind) and object as there is no existence problem property,
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
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."
Philosophical perspective of the
Vietnam Ministry of Pi (theory of Distinction), when they talk about the lack of
human existence is an existence independent or substantial and they said that
all phenomena and selfless, 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.
In view of the Middle Way, the
meaning of this 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.
In 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, the
view of Idealism is not 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 on Wednesday as "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 arises 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 in the normal, conventional,
continuous base, there are people there who know more deeply that others, who
noted the long-term interests rather than 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, is not it?
Therefore, those who want more and
more, unfortunately, always trying to keep more assets in order to use the
resource. 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.
One other problem is the growing
gap between rich and poor in global status and lavish lifestyle and spend the
millions, while others live in the same planet hungry 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 poor 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 of samsara. The existence of this
body, the existence of our life, really is under the influence or control of the
disturbing emotions. Once we realize that suffering is the nature of existence,
it will help us reduce the desire of our ridiculous for
everything.
Therefore, the concept is not a
rationale. If
we analyze this concept adequately test and evaluate it, especially when we
become associated with negative feelings in a powerful way, then the object
(whether brought the shadow of hatred, attachment, or jealousy) appears as
something very specific. At a particular time when we intensify our negative
emotions so powerful, we tend to find that special object was one of two ways.
On the one
hand, we see it as something extremely 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 word itself.
Therefore, because of the
disturbing emotions, we tend to be strongly attached to a certain object
characteristics. In some cases, practice compassion can 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 understanding and feel of
this new one on the emotional impact of this affliction. Of course, we can study this only
through direct experience.
Finally, we will generate a
feeling that can eliminate these disturbing emotions. We do this through understanding
and goodwill (shamatha). State of spirit, where all the disturbing emotions are
destroyed completely, called nirvana. If you meditate properly,
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
causes, the wonder of your sad and vegetable growing. But you see, the Buddha did not
stop there. There are two truths again: the cessation of suffering and
the path or method to achieve an end to it. Buddha began by explaining that
the very nature of existence is suffering, but at the same time, he also pointed
that there is a change.
So the main goal of meditation on
the suffering is to cultivate a determination to achieve nirvana. Without the ability to
achieve nirvana, it is better not to think about suffering and instead just
relaxed drink, or whatever you like. So there are much better.
However, if
there is a change, an ability to eliminate this troublesome condition of the
mind and emotions, it really worth to make an effort. It is the practice of how the
mind.
The practice of compassion, a
sense of other people, immeasurable benefit to ourselves. Of course, eventually, other
beings also benefit. Therefore, Grand Master Tsongkhapa says rightly that, when
we develop compassion and altruism, the primary focus is to our benefit and help
others, but that you, practitioners, will receive the greatest
benefit.
Therefore, the practice and
meditation on loving kindness and compassion to achieve the goal of our life and
to 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 routine and such positive qualities of the mind.
It brings us
happiness or peace and happiness to other beings. It includes relative and depends
entirely on the development of loving kindness and
compassion.
Practice compassion, concern for
others and share their problems, are laying the foundation for a happy life not
only at the level of individuals or communities but also for all humanity.
Therefore,
promoting the fundamental values of humanity is very important. Also, there is a
responsibility for each person because the future of mankind is entirely in our
hands.
As Buddhists, we believe in
prayer, meditation, and the blessing of the higher deficit. There are high levels of surplus
capacity to the household but limited impact. There are countless Buddhas and
Bodhisattvas are always praying for us, but, nevertheless, our conditions still
quite difficult. We are still in the realms of samsara.
So I always told my siblings that
action is more important than prayer. We must make an effort.
Sometimes, I
think talk about compassion merely serve with lips. I really admire those individuals
or organizations involved in any work helping impoverished people and activities
in the area of education, etc. .. These people are compassionate
applied on a practical level. I'm just sitting here on a security building comfortable
and talk about compassion! Perhaps this is hypocrisy.
Therefore action is very
important. In
order to be able to apply an action is not tired, we need a solid determination.
We should
have a clear view of our objectives. This will allow us to make an
effort and fatigue naturally. If the goals 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 us receiving 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.
Finally, we want to generate an
enlightened mind. Usually this is done by accumulating merit and purifying
the evil by Article Seven Practical Quan Nguyen [1].
Many of us belong to different
traditions. Perhaps we can imagine all the old masters such as Jesus
Christ or Mahavira [2]. We can imagine about him and your commitment to serve and
support with other beings. In this way, our life becomes
meaningful.
Just strive for their own survival
is not enough. These elephants have the ability to survive. Likewise, animals and
insects have an instinct for survival. As human beings we have this
marvelous intelligence. Use this for the existence of a people is wasted.
Instead, this
is the gift of intelligence should be used for altruism. Then our lives will become truly
meaningful.
Buddhist perspective, our life on
this planet lasts a maximum of one hundred years. It's like a vacation trip tourism.
From the
depths of the mysterious space, we are here to stay just one hundred years only.
When we
compare with billions and billions of light years, we exist in a hundred years
is too trivial!
So use short human life to create
more problems and suffering is absurd and meaningless. If a tourist to India, Europe or
the U.S. in just a week and during that time creating trouble wherever they
come, it would be pointless and silly. Similarly, we have come to this
planet during a brief visit, so this should be using a meaningful way.
This means
helping others wherever possible. If you can not help others, then do not create pain or
suffering to others.
To generate the enlightened mind,
I wish we read this verse three times three together:
With aspirations liberate all
sentient beings
I always received
refuge
To the Buddha, Dhamma and
Sangha
Until achieving full
enlightenment
Be made enthusiastic by wisdom and
compassion
Today in the presence of the
Buddhas
The interest arises because of the
completely awake
For the sake of all sentient
beings
Until space
exists
Until beings
exist
Until then, may I also will be
present
And dispel the miseries of the
world.
Those who want to practice
altruism (and, of course, Buddhists) should read this as part of their daily
prayers. We
must meditate on these things, especially the last verse. All three verses are part of
prayer and meditation in my daily. Every day, I repeat and meditate on these lines.
Last verse is
capacity. When I encountered the situation is not happy or have a
negative disturbing emotions, I remember this. And then I repeated reflection.
This
immediately restore peace in my mind. Very useful. Even non-Buddhists who can think
about the last sentence.
FAQS
Question : Holy lord, why Buddha was
silent for a week after he became enlightened?
His Holiness the Dalai
Lama : There is a story of the Buddha
maintained silence and preached for seven weeks. Buddha, the scriptural texts,
said, "I have found a teaching, a profound way, peace, and freedom from work
every action, inaction. I found teachings as a nectar . But if we try to explain
and teach others, no one can understand. So, I will be silent and thought relax
in the woods. " At that time, no media could be no statement Buddha's
enlightenment. So, after his enlightenment, there is a long delay.
Gradually,
more and more people become aware that Buddha is a special kind of experience
there. Then
some people began to receive teachings from him and ask him
direct.
QUESTION : Can you describe how to
form a complete?
His Holiness the Dalai
Lama : The only way to fully know the
way through experience. Sometimes I use a particular method. I just tried in a state of
"conceptual [3]" of the mind and then, finally has a certain feel empty.
If we stay
there, eventually we will fully experience the clarity and purity. From state of clarity and
purity that, we can also go through the experience and the other generals.
Therefore,
the essence of purity and clarity of mind can only be understood through the
practice of repeated and continuous meditation. It is something that can not be
explained in simple language.
QUESTION : Is it a major cause for
karma? We
break the cycle of karma like?
His Holiness the Dalai
Lama : Except you can end ignorance,
but it is getting the first chain of twelve causes and conditions, otherwise we
can not put an end to retribution. Even a living witness as an Arhat (one level completely
dispels all disturbing emotions), outstanding career [4] remains. In this context, Thich
Commentary, has said that a person has exceeded the cycle of reincarnation, a
person has passed from the lust and desire in cyclic existence, such a person
can escape the cycle of birth and death . This is because such a man
shattered all the disturbing emotions. Once we have completed that, first
there is no cause for the accumulation of acts of
defilement.
Question : Can achieve enlightenment
in a female body does not?
His Holiness the Dalai
Lama : Oh, definitely. There are some
differences. There are also some other interpretations depending on the
schools of Buddhist thought, including Tantric Yoga (Yoga Tantra) and Thua Show
Business Education. The first principle of enlightenment is always on the basis
of a being a male, not female. However, as the supreme Buddhist system, University
Ultimate Tantra Yoga, even the female can become enlightened. So, of course, we note
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
Lama : When Buddhism talks about self,
does not mean denying the existence of self, but denied self as something
permanent and unchanging. Buddhism denies the existence of such self. For Buddhism, the self is
known only on the continuity of the mind. The mind is without beginning and
end. Thus,
self wife also without end. From wife to kick it off. Self still there even at the level
of Buddhahood. Nagarjuna said that even great role in nirvana, the ego is
still there, there is Buddha, and Buddha mind is there.
QUESTION : I am not satisfied with his answer. Is this also a kind of
greed?
His Holiness the Dalai
Lama : It is not
greed.
QUESTION : Do you believe in angels
do not?
His Holiness the Dalai
Lama : Angel has a different form of
life and a different kind of spirituality. We truly believe in the dakini,
and if dakini [5] also considered the angels, there are many
dakini.
QUESTION : What links the mind / body
or body / mind?
His Holiness the Dalai
Lama : The crudeness of the mind.
The level of
consciousness appears rough due to the body. It will not exist when the body
stops function expression. But, at a subtler level, a different type of care or
otherwise maintained. For example, when we are in a state of waking from sleep,
have a certain level of consciousness, a level of functioning heart.
When we are
sleeping, whether nguusau sleep or dream sleep, a state of mind or consciousness
can still function.
Furthermore, in deep sleep, no
dreams, a different level of consciousness exists. When we fainted and could not
breath, it becomes more subtle.
Subtle degree of consciousness
occurs when we die. Once the heart stops beating and the brain stops
functioning, then the most subtle level of mind fully expressed. A manifestation of this is
that certain individuals have been declared clinically dead, yet their bodies do
not decompose and return to stay fresh. In some cases, the body maintains
like 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.
Therefore, there are many levels
of consciousness. Some rely heavily on the body while others depend more or
less.
QUESTION : What happens after
nirvana?
His Holiness the Dalai
Lama : Depending on what kind of
nirvana that you can show it. For example, if you have a kind of nirvana realization
merely an end to the disturbing emotions, you still have to reach enlightenment
or penalty.
QUESTION : We have overcome hatred
like?
His Holiness the Dalai
Lama : The most important practice in
this connection is to think about the disadvantages of negative or hatred.
Through this
type of analysis we can understand the benefits of not increase hatred.
When we talk
about to conquer hatred, it can be understood at two levels: first, does not
allow an opportunity to hatred arise in the daily life of ours, and second,
think destructive nature and the results of hatred.
By reflecting in this way, we can
not allow far and hatred arise in everyday life of us. In order to pull the roots or
completely eliminate hatred, we must go on in the deeper spiritual practice.
A major way
this is the practice of mind, also known as "real tranquility," and reach a
deeper insight into the emptiness or ultimate reality.
Usually, I ask: what are the
benefits of this are disturbing emotions such as hatred and jealousy?
We hurt for
our peace of mind. They are truly our enemies. The external enemy can attack and
destroy the peace of mind in a limited way. The external enemy can not destroy
peace of our minds, but as soon as an emotion like hatred arises, internal
enemies will steal away peace of our hearts.
Also, the internal enemy so
damaging to 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" and "my", ..., it is easy because the danger of suffering a massive
heart attack. Article This is quite simple.
The 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 small problem also
appears that large, can not bear it, and give rise to much worry and fret over.
On the other
hand, when we think about the interests of other beings, our mind wide open
automatically.
In Buddhist practice, we think of
countless beings, and the trouble with their suffering, not only the first type
of suffering (the suffering of pain) and second (suffering damage) but also all
kinds of hard things three (of suffering). Because of this, we become more
understanding and caring and our minds become vastly
widespread.
Mental attitude and our
perspective makes a big difference. The disturbing emotions harm
health and the negative feelings this way develop a powerful inner dynamic.
Such people
always create trouble wherever they go. In contrast, if we are with peace
of mind or soul would have more compassion than you. Wherever they went, the air will
have peace. Even the animals also appreciate it.
The goal of our life is to feel
happiness, joy, contentment, and peace. In order to achieve this, a lot
depends on the attitude of our spirit rather than money, power, or anything
external. So
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 than living beings, is not so selfish?
His Holiness the Dalai
Lama : There are two types of
interest. If
you only think of one family only and not monopolize the attention to other
beings, then there is craving or attachment. But if we are interested in the
practice of all beings, our family became a part of these beings. Also, we can communicate
directly upon this as we take care of the members of our family. We even include us,
right?
That is necessary and good.
In fact,
sometimes we pray, we want to benefit all sentient beings, except our neighbors.
So we must
fight! The
cost for prayer in distant beings is a mistake. When we pray for all beings, our
actions impact, benefits to family members and neighbors first. So pray for our
neighbors; we can rightly say that we really practice for the benefit of all
beings.
QUESTION : As a teacher, I can teach
my students about kindness and compassion like?
His Holiness the Dalai
Lama : Through your actions!
Through your
example - not only with words. So you must think and develop a sincere concern for the
interests of your students, their long-term future. Can you explain to your students
about the value of conscious kindness, compassion, and tolerance. An awareness is very
important that dialogue, the spirit of dialogue and reconciliation because in
human society there is always conflict and contradiction.
Conflict itself is good.
For example,
the Four Noble Truths are other contradictions - so the conflict could lead to
more development. In contrast, conflict is negative and can lead to conflict,
bloodshed, and fight. Education is an important method to provide knowledge and
awareness together with the values of humanity.
QUESTION : Is it not the same as the
non-self?
His Holiness the Dalai
Lama : Perhaps the term "emptiness"
has a wider significance because when we use the word "self" it can relate not
only lack of problems inherent existence (very self) of an object but also the
absence of a self-loving attitude.
Question : Holy lord, how he wanted
to send messages to the new millennium?
His Holiness the Dalai
Lama : If we review the past century,
we see many changes have occurred on this planet. Some changes are positive, while
others are negative. Any case, I believe because of their different experiences,
all humanity is becoming more mature. I think we mind broader.
Also, we
have a better awareness of the long-term consequences of our actions, including
the effects of the economy. So there is hope for a better future. It depends entirely on our
actions.
Constitution Club lawns,
1999
Originality:
The Four Seals in
Buddhism taken from the book
Many Ways to
Nirvana
Hide Lo Center on
03/09/2011
[1] It is important PRAYER SEVEN
PRACTICES - Translations: Tue Yuen /
http://www.thuvienhoasen.org/D_1-2_2-44_4-8220_5-50_6-2_17-116_14-2_15-2_10-11_12-1/
[2] Mahavira (Sanskrit: महावीर, Kannada Tamil word ಮಹಾವೀರ அருகன்
("Arugan") means "Great Hero" or "great hero", born in 599 BC-527 BC loss) and
whose real name is Vardhamana who founded Jainism (the Jaina), a religion the
same time as Buddhism. He was a prince but gave up the supply of gold, pearl power
to the forest practice and enlightenment.
[3]
Thoughtlessness
[4] Kieu Pham Ba Subject: Built or service is Niu Niu Tu. Because of past lives, karmic
retribution, often after eating, then his mouth or stuffing stuffed buffalo as he stuffed the venerable Shariputra themselves are led
Arahat. Buddha in the world fear him see that disparage people will
be oppressed, so the Buddha told him that go up in heaven. So he usually up in heaven.
When the
passing of the Buddha, the aggregation of the venerable classic Kasyapa to him
from time to heaven, then His death and new or Buddha. But then he did not have that
down there to his death always.
[5] Also known as sand ni Toys,
Toys ni only, Canadian atrial sand, Xa only ni - grapes word is
not of form, not of women: Sanskrit means 'people go in space'. This is a Buddha in the
form of a woman, especially important in the Vajrayana tradition of India and
Tibet. This
position frequenting cemeteries and other scary places, keeper of the secret
door in the mantras are passed on to the adept. In Indian folk belief, Dakini is
a female demon evolved into Scripture. In Vajrayana, Dakini hunch is the
power of consciousness. In Zen, Dakini has a mission to be the best practitioner of
the power liberated in the process of tangible goods. END=VIETNAMESE TRANSLATE ENGLISH BY BACH LIEN HOA.( TAM THANH ).MHDT.27/4/2012.
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