Selflessness and meditation

Great faith Bodhesakho

Introduction: After this l à an interview with University ethics Bodhesakho, an American priest and collaborators of Israel Buddhist Publication Society (Buddhist Publication Society), by e Ai Radio Ceylon done n AM 1986.

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Q: We are pleased to be the Great Lord Bodhesakho, an American monk, attended v rushing interview today. Dear Great Lord, I e ã ordained, practicing for more than 5 n warm through, v à me e ã are more interested in the field of study, practice, and preach the teachings of the Buddha. One of the all important v à deepest teachings of Buddhism is selflessness, which Westerners often found it hard to understand thoroughly. Sir Dai faith, why so?

A: First of all, I think anyone looking for an explanation for Egolessness also have t make any attempt to apply this doctrine set v Training needs and their desires, whether the explanation was true with Buddhist or not. People are always t IMP solutions for answers to questions, always t IMP for ways to solve the situation. This event not only happen in the now m à also not only for Europe and America, it happens all the time and to everyone. People always look for the answer to every question.
Now, if someone comes to Buddhism, they were told the Buddha that though they are futile search, they will never find ego or what led to self ng ã. And they will find an explanation that m à understand they may be in the frame of their knowledge. Since then, v ì Buddha's teachings completely different from what Westerners e ã somewhat familiar, they will seek the Dharma converted to cage v noisy in the framework of their knowledge.
Indeed, the they need to learn l à not transformed Buddhism to adapt to the nh print their subjective, on the contrary, they have transformed their look to adapt Buddhism. Trustee This is unfortunate, saddhà - faith, that is to m HIB, although the Buddha Dharma can be opposed to the prejudices of m HIB about the nature of things. This means that we, instead of finding solutions to respond, we have to wonder l à why we need to put that question. This is what the Buddha dong a day, as they we need to examine ourselves.
When we see the need to ask questions, we have t IM needs the root of the v à the momentum n rushing to the needs arise. When we focus v rushing into the question instead of the answer, we really h Photopanel Buddha's teachings.
Q: On Anatta doctrine, this doctrine almost e ã many philosophers v à scientists accept, in the East and the West, something that no one can lasting forever, remain constant in c oi this life. All l à n the vortex of energy distribution. The nh à physics that atoms are composed of protons, electrons, neutrons, positrons, and ultimately, they believe that only l à set of waves. A philosophy, prominent scientists such as Newton or Einstein recognize that all things are changing. However, when they return b Dinh area and moral ethics of Buddhism, this l à a matter of great importance in the teachings of Buddha, why do people always holding on to the things? Buddhists generally know things l à very often, but they do not apply that v virtual life in e HIB and in society. Xin Dai moral danger that Israel why so?

Response: Of course, they thought that these things would exist m anyone ever! If you look at their lifestyle, thinking he would find it deep in their lives. However, when told them that all things can not exist m AI forever, they certainly can not deny it. Just nh print them around, they will immediately see the changes of things. Have things changed quickly, have things changed slowly slowly, but not fast th ì baseball, things are changing. People born, big l Israel, maturity, and old age. Even the land n he also is changing. Those injured in the quake, b virtual flood, landslide, etc. all see it. For n Israel, we should not trust v hen the existence of any permanent an object.
Nowadays, many scientists try to understand this doctrine, the doctrine of it, and they said that theory This and other theories have in common with Buddhism. They said: "Well, we can not find is a g ì can call the soul, in one way or another. " However, they do not have to look at themselves. They are t IMP for the answers, but they do not have to look at the question! The reason they did not find was a g ì to call l à "ego", not because they did not research thoroughly, but because they do not practice meditation, they do not have to go look inside . Now, if they try to look inside, they will not find is a g ì can be called "ego", but understanding this e demanded a state level or different safety, a different look, the room to make Israel research and survey it.

In order to be tr Israel, we need to know why we need to seek a "self". It's not just a theoretical question, "Whether or not there something called the Cross?", But in fact, we have to wonder why it is that there needs to pose that question, to put out a title, d u l that God à base, l à soul, the self, is a name to it, then if they do not t the IMP is that, not only they do not agree m An answer to government regulations, m à then inwardly they feel insecure! They can hide that insecurity in many ways including entertainment, such as theater, music, watching TV, or going to bed, or a n other noisy. But then, they still feel depressed, c antenna straight, v à fear. This is one of the serious problems in today's modern society, and also e ã had been discussed very often has championed Israel in ancient societies. People always feel c antenna straight, anxiety, deprivation, by v ì they always futile search in vain.
Q: Sir Dai faith, he said, l c à have straight antenna v à anxiety in society today. People live busy, hurry, because life is now transformed to a very fast speed. Nh printed around, we saw the turmoil, change room change smoothly important is happening every moment, v à humans without vigor v à spiritual strength to cope with this change. Someone said that during the Buddha was alive, life b HIB security and the more static. N I think so loud?

Response: Not really like it! In my opinion, we can not condemn our era now l à bad times worse than the ng past him. Read the document history, we will see this. Ng AY ancient Western philosophers Plato e ã ever lamented the time no c of his grace to respect the elderly and worse than the previous generation presentable. If we read the events recorded in the Pali Vinaya of the system, we see that even during the Buddha also monks and the laity have a very good ch ê, deplorable. For n Israel, during which humans and would, problems of energy shortages v à moral sense is not unique to Hungary Eng during our generation.

Time of n noisy too, and now the old days, there are many temptations society and people often look for what can benefit immediately but do not what to create a lasting effect. They chose the lifestyle for l am satisfied the senses, the most emotional time, and they do not like it's hard to calm the mind, to purify the mind, to exit all r ang force participation of Education. Because, there should be a greater effort to l am so, c On running the sensual and satisfying them is easier and faster. They always want to have an easy life d AI, lazy enjoyment.
Q: But the other truth is evident with the Buddha's life ng ay this is quickly changing, changing rapidly. The changes in technology v à techniques have a very strong impact v noisy human life, v à because they found it hard to keep a peace b HIB in mind. Do you think that meditation can help these people preserve th antenna with v à calm mind is not?

A: In the Samyutta Nikaya, the Buddha said: "The mind is a kind arising and passing away in another form." This means that even in that, Ng Ai e ã claim that our minds rather rapid conversion, ng old as he is today. The landscape does not change peripheral changes so fast! Although pediatric Israel was not l à problem threads, by v ì fact, people do not care to change. Sometimes, we also want to have change happen for rapid change, most l à when we have to confront uncomfortable with the situation, frustrated, we want it to go away, c ang quickly as possible.
thing as we are concerned, frustrated that the estate of the change, that things can change detrimental to our n any time in rushing. Tools that l am scared us and c antenna straight! For d buzzing things change fast or slow change, we are afraid that it will change th Photopanel levels of bad, worse, detrimental to one more. This is because of craving, and from that was born the fear of h Who, insecurity. For the A-la-han, of the e ã enter the St. liberation, they must also confront the changes in his life. But children Daniel, because he no longer craving, these are no longer anxious, more fearful, and from which no c Thanks to suffer.
Question: Returns subject h taking walking. Today, the practice of Zen Buddhism e ã been known v à more attention, especially in European and American countries. Perhaps that l à because people are much more stressful modern life v à was much influenced by the media mass. We often has championed Israel tempted by the commercials, the stimulus passed the five sense h Dinh, radio, books, photographs, etc. These things do not happen in the Buddha, 2500 n years ago out . V ì excited as this, the human mind ng bother too much disturbed, it is difficult to concentrate, settle outstanding, v à pacify. Meditation can help the g ì not?

Response: Today, many people have the means to get away from reality than ng past him, and therefore, they e ã familiar way to escape the existing facts in themselves. When they try to go back to look at reality, they do not feel much benefit as of old. The ancients did not have many recreational facilities to help them escape the truth, for n Israel they have no choice other than to maintain the awareness to nh print on their own existence.
Mutual Similarly, if they find the way h taking walking, they may feel disappointed because it does not seem very attractive and stimulating. Meditation means something simple l à collective effort to face with his own existence, living in the present, not to m HIB tempted by external, and to help you see things as they really are, rather than seen through the light e latent brightly colored, artificially. A if e ã familiar with what is surely attractive brilliant would not accept it! Just as when we walk down the street, nh print shop through the glass display merchandise, we see sellers often adorned the glossy, iridescent paper to the attention of the viewer. Although pediatric Israel, for a e ã deliberate, e ã drawn into a public commodity , the seller does not need to decorate th brightly colored smooth paper, because the brilliance that e ã is available in his eye, he saw what looked both brilliant!
Meditation and Mindfulness is developed to help get rid of r ang of the brilliant force that, to help us let go of our attachment. To understand how th ì practice of Zen Buddhism brought new benefits and true happiness for us.
Q: We would like to thank the Great German e ã good will come here to attend a talk ng him today. We would like to wish the Great faith was more good results in practice v A propagate the Dhamma.END=VIETNAMESE TRANSLATE ENGLISH BY THICH CHAN TANH.THE MIND OF ENLIGHTMENT.WORLD VIETNAMESE BUDDHIST ORDER=VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.3/11/2013.NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).