CONCEPTS mind.

 

CONCEPTS mind

Dalai Lama

 

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Science of the mind and the mental understanding ^[1] and all aspects of mental being germination and development. In this realm, Buddhism and Cognitive Science ( Cognitive Science ) choose different approaches. Perspective of cognitive science is primarily based on the foundation of biological neural structures and biochemical functions of the brain, while Buddhism is based on the internal consistency method ^[2] . A dialogue between Buddhism and cognitive science can open up a new direction for understanding the mind. Buddhist Psychology special attention to the combination of meditation similar to the phenomenological survey; empirical judgment about mind over emotional expression, thought, behavior; and the study of philosophical analysis.

The purpose of Buddhist psychology is not to learn the structure of the brain, or mental functions, the main concern of Buddhism is liberation and cessation of suffering, especially the suffering of psychological or emotional. In the classic texts of Buddhism, there are three separate areas of informal education only. [The first is] argument A-ma-ti-reach , which is the main topics reflecting the cause-effect process of mental hundreds, the inner experience of the center's facilities, as well as the impact of them in thought and behavior. We can call this psychology, including cognitive therapy ( Cognitive therapy ) and phenomenology. The second is epistemological Buddhism, analyze the nature and characteristics of sensory knowledge ^[3] , the knowledge, and the relationship between language and thought, in order to develop a notion to learn about the ways edge of consciousness, such as thoughts, emotions, etc ... Finally, Vajrayana , allowing use contemplation, thinking, emotions and other physical methods (such as yoga poses) in charitable endeavors diligently, to lead to a healthy lifestyle and metabolic afflictions of the mind. The aim of Vajrayana is not tracing a fixed independent entity called the " spirit "that is to understand the nature of mind and transforming it into a state of pure, absent any negativity.

Mental approach of Buddhism is based on the understanding of the function and mode of operation of the mind as well as cause-effect function ^[4] of them. And this is an area that learn methods of Buddhism and science can meet and work together; because, as well as science, much of the understanding of Buddhism consciousness is based on experiments.

I learned about the different aspects of mind when I started learning about lo rig ^[5] , which means " awakening and wisdom ". This topic is brought to teach the monks were often in at nine, ten years old, after the novice ordination at the age of eight. First of all, my official tutor, Ling Rinpoche was back then, I began memorizing the actual definition of the nature of mental events and the main categories of the state of knowledge and emotion. Although I did not understand the meaning of the definition, this concept too, I know that the definition of Buddhist spiritual, as opposed to the material, based on inner experience. The object must be located in space and has the ability to prevent or obscure other objects; on the contrary, the mental phenomena must be seen in the time series dimension and subjective in nature.

I had to spend more time learning about the differences between sensory experience and mental experience. Particulars of sense experience as it depends on a formula sensory organs like eyes, ears, etc ... Each sense has its own cognitive function, so that the eyes can not hear, and the ear can not be tasted. As thinkers of ancient Buddhism, including The Body ( Vasubandhu ) and Nguyet Worthy ( Dharmakirti ), has pointed out, visual way to recognize objects through different processes in space and time. For example, eye [visual] can see remote objects, while ear [hearing] may hear from a shorter distance, and nose [olfactory], only faintly smell the smells around them. In contrast, touch and taste the new direct touch to recognize objects. Perhaps, in the language of science, I think we can explain that the reason for these differences may be due to physical entities such as photons (photons) and sound waves emitted from objects stimulate the senses the receiver of the signal.

Typically, mental experience is not a sensory beings. When it comes to mental experience, or a sixth sense, in addition to the five senses that we already know, Buddhism does not mean that there is anything secret or mysterious. In fact, when looking at a beautiful flower, instantly aware of the flower with all its rich diversity, colors, shapes ... belongs vision. If you continue to look, it's the visual perception is repeated many times. However, when the thought popped into're looking at flowers, like when we start paying attention to a particular characteristic of petals - how bold colored flowers or petals curving into stars - the mind It's got sexy. Consciousness is a moral universe sequence of what we call " the process of thought ", including memory, perception, discrimination, volition, willpower, cognitive thinking, abstract thinking, and all the dream.

Experience sensory experience immediate and embraces. I smell the aroma of roses, see its color, feel the prick of thorns pierced into the hand without any involvement of consciousness in the experience of it. In contrast, ideological work selectively, discrimination, sometimes almost useless any ( arbitrary ), as caught in one aspect or specific characteristics of a particular phenomenon. When watching a rose, we can see the thought arises in the mind, not the call, such as: " The smell of citrus, freshness, how pleasant; pale pink, Phon felt; the thorns, do not touch ... "Furthermore, the perception is often treated subjects filtered by language and concepts. When we see a colorful flower, such as the scarlet rhododendron blossoms covering the hills of Dharamsala in the spring, we have a very rich experience and no distinction; but once the idea of the characteristics of flowers arise, such as " fragrant too! "or" petals loud! ", the experience that much more narrow, but clearly, more details.

A good example, is often brought out to teach the young student, is holding a cup of tea. Sensory experience can be likened to holding a cup of tea with bare hands, and thought it was like holding a cup of tea with gloved hands there. The difference was statistically significant sense. Gloves symbolize concepts and language, is a barrier between the subject and interjected when subjects thought aroused.

In Buddhist epistemology there are many analyzes on the role of language in relation to ideology. Many epistemological perspective of Buddhism was formed in contact with the other pagan sects. Logicians learn Dinnaga India ( Dignaga , TK V) and France Worthy ( Dharmakirti , TK VII) are two of the characters Buddhist biggest influence. When learning about the logical and epistemological study Buddhism, I had to memorize the essential qualities of the book proper amount thesis ^[6] (Pramanavartika) French Match, a philosophical treasure written in verse, known as concise style and culture. I know that Western philosophy was also interested in the relationship between language and thought, and poses a fundamental question is whether ideology has depends entirely on the language or not. The Buddhist thinkers, although admits intimate relationship between thought and language in humans, but also recognized the fundamental ability of non-verbal thought; such, these animals also have thought through the concept (though rudimentary) but not by language (in the usual sense of one).

I was surprised to discover that in Western psychology modern, without a clear concept of a non-sensory mental realms. I know that for many people, " sixth sense "refers to a mysterious psychic abilities somehow. But for Buddhism, this is an actual mental realms, including thoughts, emotions, volition and concepts. Western philosophy has concepts like " soul "of theologians, or" ego " ^[7] of the psychoanalyst. This helps explain much less, but still flawed, because not identify specific areas of mental phenomena - including experienced different perceptions, such as memory and recollection - which Buddhism is different from the way sensory experience of nature.

Because that neurobiology model for this phenomenon is that the process chemistry and biology in the brain, I can see why scientists do not need to distinguish sensory processes of knowledge and awareness of qualities. Turns out, the best contact to acquire color images of the brain is also part of the most dynamic visualization and imagination. In terms of the brain, it seems that there is no difference between using " eye meat "[humiliation] or" center eye "[The label]. But from the perspective of Buddhism, the neurobiological explanations have overlooked a critical component of mental events, such as inner experience.

Epistemological model of classical Buddhism that the brain plays no role in the ascendancy as visual form perception. Buddhist philosophy which emphasizes experimentation, and ancient Indian medicine has a detailed knowledge of human anatomy, so that, it is noteworthy that no mention of the role of the brain as a central agencies of the body, especially the perception and awareness. However, Vajrayana tradition again mentions the " pipeline "located at the top as a container control energy subjective experience.

In the study of perception and cognition, I see that the cooperation between Buddhism and modern neuroscience will bring good results. Buddhism is still much to learn about the function of the brain related to mental health problems, as the process chemistry and neuroscience, the formation of neuronal connections, the relationship between cognitive states certain to certain areas of the brain ... In addition, current knowledge of medical and biopharmaceutical also more valuable, as the knowledge about the brain and brain activity when the damaged part, or the abnormal status after taking a particular medicine ...

At one of the seminars Mind and Life , Francisco Valera has showed me a series of MRI images, the cross section of a part of the brain that light up with different colors, only those activities neural and chemical related to the different experiences of the senses. These photos are the result of an experiment on the brain has been stimulated by the impact as music and photos, and the various reactions (such as eyes closed and open) were recorded. Seen firsthand the changes can be quantitatively measured in the brain related to the occurrence of certain perceptual awareness, greater convincing effect. Main technical accuracy of contemporaries and the potential of this tool clearly shows the enormous potential of science. It is hoped that the combination of insight subjective method and objective, if implemented rigorously, will give us a comprehensive research methodology than the mind.

According to Buddhist epistemology, human consciousness inherent limitations in the ability to object realization. This limit can calculate relative (computer time) for a normal person with the mind, not the practice of meditation, can only be determined on an event that happened in a period of time certain, often thought to be the snap of a hand or a blink of an eye. These events occurred more rapidly also probably aware, but can not be conscious. Another feature of human cognition is that we only look at things and phenomena as a whole, as a bloc of [compounded]. For example, when looking at a vase, I just found it an onion shaped, flat base that on average patterns, etc. ... but I did not see the atom or molecule and the distance between them, is the platform makes the overall that I am observing. So, when the perception arose, the external reflection not merely a mental one, but actually it's an intricate process, organized, making the overall signal that becomes infinite into something we can understand.

The process of architectural artifacts also operate on the time axis. As a cognitive event occurred within a finger flip (which is actually a series of countless moments), as we see it is a continuous moments of time [moment] . A good example, Worthy led by France, and is often brought to the student teaching in Tibetan monasteries, is when we turned a fire torch in the dark, remote users will see a circle of fire . But an actual " ring of fire "which is just a series of open flame. Remembering my childhood, I learn very passionate film projector in action. I realized that the scene shown on the screen is actually a series of photographs by leaving pieced together. But after watching the movie, we saw a continuous series of mobile [very rapid succession, as water flows].

Perceptual problem arises, how is the relationship between an event and the perception of its object, is a crucial topic that philosophers India and Tibet attention. The arising of perception has long been discussed in Buddhist epistemology. There are three main views. One thought that says a body like countless colors, countless perception also colors like that. Second perspective that perception as well as a hard-boiled egg: When egg is cut in half, there are two identical parts; Similarly, when sensory contact with objects, perception arises as a single event, but split into two parts: Objectivity and subjectivity. Third view, which is the opinions of philosophers accept Tibet priority, said that although the object of perception and perceptual diversity is, the perceptual experience actually is a unitary event unique.

An important areas are discussed in the Buddhist epistemological analysis about the right and wrong of our perception. In Buddhism, wisdom, or the right view , the elements freed our mind from delusion, so finding out " What is wisdom "and the distinction between right view and wrong are very much mindful. There are many kinds of analysis of perceptual experience and causes all sorts of wrong perceptions. If we stand on a boat down the river, and feels like trees on both sides of the stream flowing, the illusion is due to external (the boat is running). If you're suffering from jaundice, one can see a white object, such as a shell, it is yellow, then the illusion is due within. But if I saw a rope sky at dusk in an area often venomous snakes, which can be mistaken for a snake, the illusion is due to both internal (fear of snakes) and external (shape of the rope in the dim shadows).

Above is the illusion case arose because the condition directly. But there is a reason other, more complex, causing wrong, or wrong perceptions, the ego , I believe in an individual self-ownership or for that fall and compounded ^[8] is fixed, constant. While the experience is happening, can not differentiate between perception is correct and what is wrong perceptions. Only after the new was then able to distinguish. It is these experiences have been after a new awareness helps to judge right and wrong ^[9] . If neuroscience can rely on the activity of the brain to distinguish between false perception and perception is funny and true.

In several occasions, I have questioned this with some scientists nervous. I know that so far no experiments on this issue. Phenomenological standpoint, we can see the process in our mind that cotton coat from this state to another state, sometimes between two states completely opposite. For example, try to ask questions, " 1969, Neil Armstrong set foot on the moon or to Mars? "One person can start is confident Mars. Then, hearing about the new Mars expedition here, that confidence will start to wobble. Then when everything became clear that no human has ever set foot on Mars, he will lean on the conclusion that Neil Armstrong set foot on the moon. Finally, after talking to many people and read about the Apollo missions, he will get a correct answer. In this case, we see the center go from a completely wrong state, to a state irresolute, the right to believe, and finally know the truth.

Speaking in a general way, epistemological divide the Tibetan state of mind awareness into seven categories ^[10] :

Direct perception through the senses [ current amount ];

Awareness through inference [ percentage amount ];

Direct perception [ foot out amount ];

Assuming the right [ leg billion amount ];

Seeing no one, no one can see, there is a wrong view [ self billion amount ];

Cognitive distinction, thoughtfully [ self out amount ];

Distorted perception [ current amount of self and self-billion volume ].

The young monk to learn about the seven types of cognitive status [volume] and complex interrelationships between them. Learn about the state of mind helps us more sensitive to the scope and complexity of inner experience and help the mind learn easier.

In this program after my Buddhist studies also licensed psychologist Buddhist codified by two great Indian commentator, Asanga ( Asanga ) and The Body ( Vasubandhu ). Most Sanskrit works by two authors of this has been lost, but thanks to the efforts of many Tibetan translator for many generations, along with the contributions of Indian scholars, today we still can also read this work Tibetan language. According to some of my friends specialized in Sanskrit, the Tibetan translation of this classic work accurately so we can figure out who was in the original Sanskrit. Book Mahayana A-ma-ti-reaching argument set ^[11] of Asanga (currently only a few fragments in Sanskrit) and the book A-TI-reaching health-cheek conclusion ^[12] of the World Body, I Asanga's (still original Sanskrit) became two introductory books of Buddhist psychology [ie consciousness-only school] in Tibet from the embryonic period. These two books are considered classics of what the Tibetans call " Upper A-ma-ti-reach "of Asanga and" House of A-ma-ti-reach "of the World Body. My knowledge of the nature, types, and functions of the mind is based on two books mentioned above.

In Sanskrit and Tibetan language has no word " emotion "as in language and modern culture. Say not that such feelings do not exist, nor to imply that the ancient India and Tibet have no feelings. Just as Westerners, Indian and Tibetan rejoice to know the good news, lament the loss of their own fear of uncertain danger before ... Maybe the reason the word " emotion "is absent in Indian and Tibetan language is due to the history of philosophy and the only way this country learned of two. Buddhist consciousness-only status irrespective of cognitive and emotional way Westerners distinguish passion and reason. Buddhist notion that the difference between sorrow and affliction no more important is the difference between perception and emotion. Intellectual distinction, cousin of reason, can cause pain (as in the case of intruders attempting to murder another story); Meanwhile, ardent passion comes from compassion and boundless altruism, for example, can be a great virtue, and bring true happiness. Moreover, emotions like joy and sadness can cause suffering or happiness, positive or negative, depends on how they arise.

The only way to distinguish Buddhist mind with these aspects through which consciousness manifest, and this is very important. List of Buddhism called " mental "( mental Factors ). For example, when we see a friend standing from afar, it seems like it's an episode of heart, expressed as a single event, but this is a really an extremely complex process. Mental state has five kinds of mental states called in general practice mental variable: Tho [ vedana ], Chiang [ sa m JNA ], Wednesday [ immoral ], Volition [ manaskara ], and Promotion [ sparsa ]. In the example above, there may be other factors such as attachment or elation, depending on the mood of the observer and the object that appeared in the distance. The mental state should not be seen as separate entities but as aspects or different processes, differentiated by function, the details of the same mind. Feeling under the mental, not the mind.

Although there are many different types of classification, but the Tibetan Buddhist way of Asanga classification ^[13] , consisting of fifty-one center head. Also in the universal mental Feeling, Perception, Wednesday, Volition, gizmos mentioned above, there are five mental Scene: Education [ chanda ], Winner [ adhimok S a ], Mindfulness [ sm r ti ], The [ samādhi ], Hue [ Prajñā ], arises when an object realization center. In addition, there are ten a goodwill basis , arise in the mind in a positive state ^[14] :

Tin [ sraddha ];

Tam [ HRI, shy self];

You [ apatrapya ], that is common sense;

Alobha [ alobha ];

Proletariat [ adve S a ], including kindness;

Cheers si [ amoha ], including wisdom;

Diligent [ virya ];

Contempt [ prasrabdhi ];

Any distraction [ apramada , mind disorders, not bare landscape dominated];

Rinse [ upeksa ];

Any damage [ avihi m SA ], including compassion.

In the above mental states, we see few positive feelings, especially kindness and compassion. And Qui Tam case is a bit special. Tam is the ability to feel ashamed of the thoughts and deeds evil, and You (conscience) is a quality helps people avoid those thoughts and do evil for the nostalgic feel to others. So both are under mental sensations.

When considering the kinds of mental defilement are many more, mostly because Buddhists want to achieve their liberation must purify all the mental kind. There are six basic mental defilement ^[15] :

Join [ Raga ];

Infamy [ pratigha , anger and hate];

Arrogance [ māna ];

Ignorance [ avidya ];

Suspect [ vicikitsa ];

Evil is [ d rst i ].

Three mental head [Join, drought and salinity] under heavy feeling.

Then there are two mental afflictions muoiTuy:

Frustrated [ krodha ];

Infamy [ upanaha ];

Brain [ pradasa , as frustrating distractions];

Disabilities [irsya jealousy because people see themselves more];

Evil [vihimsa];

1, 2, 3, 4, 5 are due to anger.

San [ matsarya , greedy, selfish];

Kieu [ mada , pride];

Trao election [ auddhatya , agitated, restless];

Phu [ mrak S a , concealed sin];

Sloth [ styana , sunken center, languid, lack of flexibility, responsiveness];

6, 7, 8, 9, 10 is due to attachment.

Real credit [ asraddhya ];

Lazy [ kausidya , mood diligent, lazy];

Forgetfulness [ mu S itasm R Tita , negligent, not paying attention];

11, 12, 13 is due to ignorance.

SIEM [ Maya , false, says he has good qualities that really is not there];

Stems [ SA T HYA , fraud, deceit, deception];

Heartless [ ahrikya , no respect, no sense of shame about his guilt did];

Countless precious [ anapatrapya, anapatrapa , fearless mind before last night, not knowing others shame for the offense];

Any major tri [ asa m prajanya , wrong understanding].

Distraction [ pramada ];

Scatter [ Vik S EPA ], by confusion and attachment;

14-20 is due to attachment and ignorance.

Obviously the number above twenty more mental concomitants of sensations. Finally, there is a group of four remaining mental called mental uncertainty:

Exchange [ kauk R TYA , regret];

Free [ middha , languid sleepy];

Range [ vitarka , think, learn crude];

Four [ vicara , think, learn subtle form].

Called the " uncertainty "because of the mental consciousness varies according to ^[16] , and may be positive, negative, or neutral.

It is important to distinguish the difference between Buddhist psychology and Western psychology in emotional therapy. We should understand the difference between what is called Buddhist moral consciousness and immoral , to what the West called positive emotions and positive feelings xuctieu . In Western psychology, positive and negative feeling that only people when emotions arise. For example, fear is a negative emotion because it brings a feeling of annoyance, not comfort. Buddhism also distinguish mental good and evil (or negativity) based on their role for that one cause of action; in other words, is a person's conscience. For example, attachment (attachment) is a mental state can make people feel like, but it's actually an affliction, because reason is clinging blindly, based on what I selfish , and can lead to harmful actions. But the mental fear and indeed neutralize uncertainty because it can lead to moral or immoral behavior accordingly. The role of emotions in the promotion of human action is very complex and has been the Buddhist doctrine discussed very much. Signature nyonmong in Tibetan language and the same words, klesha, in Sanskrit, means sorrow, suffering only internally. A key feature of this mental affliction is annoying and out of control. When these mental states arise, we tend to lose freedom, can not act according to our wishes, and stuck to the ideological bias. Because mental afflictions stem from deep roots that ego, is an illusion, " I was the navel of the universe ", arises when we make our vision become limited.

The only way to learn about the work of Indian Buddhism and Tibetan lot of discussions with the nature, order, classification, mutual relations and human dynamics - the center of the base. List of the fifty mental states of Asanga above should not be considered to have full, comprehensive, no such two mental fear and insecurity , although they implied in these and other factors present in the other list. Despite differences in the systems listed, the classification of mental states is aimed at identifying and purifying the negative emotions, and cultivate a positive mental fertilizer.

For a long time, I was wondering how I can connect the moral and immoral mental states in single mode with the Buddhist understanding of emotions in Western psychology. Activity Workshop Mind and Life tenth, was held in March 2000, with the theme " destructive emotions ", gave me a chance to think about this more deeply. Some Western experts on emotional attended workshop in Dharamsala during the week. The conference proceedings are recorded Danneil Goleman, that I have known since long. He was the one who led me to read many scientific papers that mental state (mental) health and have a personal intimate relationship. At this conference, I met Paul Ekman, an anthropologist and psychologist has studied human emotions in decades. I feel connected with him immediately, and the engine felt a moral clarity in his research work, that if we understand the nature of emotion and its more universal, we can feel getting familiar among the people on earth. He also said slowly enough for me to be able to be, not so much struggling.

I've learned a lot about Paul Ekman's scientific understanding of human emotions. I understand that modern cognitive science divide emotions into two different types: basic emotions and what some people call " emotional awareness at higher levels " . According to scientists, the basic emotions are the emotions priori and universal [anyone, regardless of race, culture]. Just as in the Buddhist classification, the classification of science also vary according to scientists. But yet ten Ekman emotions: Anger, fear, sadness, disgust, contempt, surprise, delight like, awkward, guilt, shame. Similarly concomitants in Buddhism, each of these emotions belong to a kind of feeling. And when we talk about " the emotional awareness at higher levels , "scientists refer to emotions but also universal but depends on the expression of different cultures. Through experiments, we observed that most of the basic emotions occur in the lower cortex ( cortex ), while those of higher cognitive emotions are related to the neocortex ( neocortex ), a parts of the brain is developing most of human evolution, and is the most active place in the complex cognition, such as reasoning. I understand that this is all preliminary results of a research area is on track to grow rapidly, and is likely to reach a critical step turn brackets ( paradigm shift ) before the majority of the accepted.

Buddhists believe that all beings on earth will bring suffering mentally. What kind of pain is expressed primarily through attachment (attachment), anger, and delusion. In some species, such as humans, the expression is more complicated, while in some animals, the expression has rudimentary personality and more aggressive. Emotion is as simple as calculated instinct and less dependent on conscious thought. In contrast, the expression of complex emotions tend to depend much more, as depending on the language and concepts. So, if basic emotions, according to the classification of modern science, is related to the ancient part of the brain than in evolution (also in animals), this is very likely, but Operating with the understanding of Buddhism.

Empirical standpoint, there is a difference between negative emotions (such as hatred) and mental health (kindness, compassion as) is negative emotions tend to cling to the mind specific audience - someone that we attachment injury, or a smell, a sound that feels uncomfortable. In contrast, mental health can cover more and not just focus on a certain person or thing. So, the only official Buddhist notion that mental states may improve cognitive ability than those negative emotions. Again, this could be a comparison field and learn noteworthy of Western science.

Since the conception of modern science based on emotional neuroscience, so the perspective of evolutionary theory is the overarching conceptual framework. This means that, in addition to exploring the emotional aspects of neuroscience, we will have to start trying to understand the student's feelings through their role in the process of natural selection. I know there is a separate district called " evolutionary psychology ". To some extent, I can understand how evolutionary theory can explain the arising of basic emotions, such as attachment, anger, fear. However, as in the case of neuroscience research has attributed an emotion in a certain region of the brain, I can not imagine how evolution could explain the diversity world of emotions and qualities of inner experience.

One other interesting point arose from discussions between me and Paul Ekman is the difference between a feeling, a mood and the situation. Emotions have instantaneous personality, while the mood may persist, sometimes all day, the chimpanzees can last a lifetime. Joy and sadness, for example, is emotional , often arising from a certain impact, but happy and unhappy mood , which is not easy to reason directly know. Similarly, fear is an emotion, but is anxious mood so scared that; while there may be a personal computer or worry, and it is a personality . Although not formally distinguish between mood and emotion, the only official Buddhist recognize the difference between mental effort and the short period, as well as the potential root causes of it.

For Buddhism, the notion that emotions can arise from natural inclination, there are certain emotions lead to certain behaviors, especially the assumption that positive emotions closely related essential to the process of thinking, which is very important in the practice of meditation. The essential practice of compassion and kindness, or the escape of harmful emotions, such as anger and hatred, is placed on the foundation of psychological knowledge about [the only way to learn]. A major aspect of this practice is the ability to observe subtle cause-effect operation of the mental states, such as the external conditions are, any prior mental, mental states are starting to do, and mental relationship with these other emotions and perceptions. I've had some discussions with a number of psychologists and psychiatrists as part of the treatment, and found that they are mindful of cause-effect structure of emotions. Once the fields of psychology and psychoanalysis application also mindful from suffering, then I think that there are still areas that share a fundamental purpose of Buddhism.

The main purpose of meditation in Buddhism is the end of all suffering. Science, as we have seen, had made ​​great contributions in alleviating human suffering, especially physically. This is a great mission which I hope we will all continue to be leveraged. However, as science advances, the situation becomes more danger. Science really has extraordinary power to change the environment in order to change the direction and evolution of the human race. But also because of this reason, the first time in history, we need to live longer start facing problems such moral conscience in the application of science but also in the research and development realities new techniques and more. Use the search for inventions in neuroscience, psychology, and even the only way to learn Buddhist life is more peaceful, to transform our minds through cultivating positive mental fertilizer, is a story . However, when we begin to change the gene 's genetic or something and all the human beings in the realms of our lives, there is already then not hurdle? These are issues that need to be scientists as well as the whole human attention.

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NOTE

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^[1]  Mind : Someone translated as "spirit".

^[2]  First-person perspective.

^[3]  Also known as "perception".

^[4]  Causal dynamics.

^[5]  Lo rig , mental and cognitive ( mind and cognition ), psychiatric and mood ( mind and mental processes ). A. Berzin defined as " the right way and the right not aware of a certain object . "

^[6]  The Exposition of Valid Cognition.

^[7]  Freud's Ego.

^[8]  The phenomenon that the predestined.

^[9]  For example, when anger rise, we often do not know they're angry, and can not see things wisely. Only after the anger passes, we can look back on things calmly and objectively more.

^[10]  See Human illustrate ( hetuvidya ), also known as the amount of learning ( Valid cognition ).

^[11]  Compendium of Higher Knowledge ( abhidharma-Samuccaya).

^[12]  Treasury of Higher Knowledge.

^[13]  In the Mahayana A-ma-ti-reaching Abhidhammattha (sa. abhidharmasamuccaya).

^[14]  Reference Dictionary Fo Guang University佛光大辞典, Taipei, Phat Quang commune Publishing, 1988.

^[15]  Reference Encyclopedia opened , the Vietnamese: A2m_s http://vi.wikipedia.org/wiki/T% C3% E1% BB% 9F%.

^[16]  Consciousness ( mental states ) is the principal activity of the mind, and mental states are dependent center, making custom parts for consciousness. Tam action ( mental formation ) is to indicate the state of mind that when they manifest ( manifest ) on the conscious level, such as the seed of anger is manifested as a mental upset. END=VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTMENT.WORLD VIETNAMESE BUDDHIST ORDER=VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=( THE EIGHTFOLD PATH ).AUSTRALIA,SYDNEY.5/6/2014.NAM MO SAKYA MUNI BUDDHA.( 3 TIMES )>