To support the development and implementation compassion center, the mainly to overcome obstacles. There, patience plays an important role, because thanks to the new practice patience can overcome the obstacles of compassion.
When discussing patience, we must understand that there are multiple levels; starting from simple patience with hot and cold tolerance slightly, then advance to the highest level of patience that great yogi or Bodhisattva usually kept. Due to arise from the will to practice solidly, not turning adversity, patience should be seen like the iron will, not soft. Overall, we can assess the meaning patience under it. Really, even the hard to endure the body slightly as endure heat or cold climates, also helps to change a lot in mind. If you understand that endure the difficulties of the current long-term benefits, the more we have the strength to endure the daily difficulties. Indeed, for the local practitioners are operating Bodhisattva noble patience, wisdom also plays an important supporting role.
Besides the sublime value of patience in view of Buddhism, in everyday life, patience experimental work also brings great benefits: Increased energy photographers maintain a calm mind, happiness, self in . So, if often practice patience, though living in a situation of extreme tension, the pure inner self in will not be stirred.
Texts that I will preach in the continuous lectures a Dharma texts, especially Mahayana Buddhism belongs. The unfortunate conclusion is presented in this book belong to the practitioner's point of Mahayana Bodhisattva Bodhi Development Center. However, many methods are presented in this book is suitable and reasoning can be applied to those who do not practice well the Bodhisattva, or not see Buddhism as their religion.
This treatise called Bodhisattvacharyavatara according Sanskrit and translated the Bodhisattva Comment Enter. Bodhisattva Hanh has three grades. First, enter your contact Bodhisattva happy with the growth mainly Bodhi mind, that wish to benefit others want to achieve ultimate enlightenment religion for the sake of all beings. Second, practice practice, including altitude: Conditions of growth necessary for Bodhi; Patience is one of that continent. Third, the actions of Buddhahood be fulfilled by operating the well Bodhisattva.
In the first section of the Bodhisattva Comments Enter he Shantideva discusses the merits and benefits of development for Bodhi, that wish to benefit others want to achieve Buddhahood for the benefit of all beings. He wrote:
'I prostrate to him whom Ni
Area noble birth and manufacturing center.
Human resources network peaceful regulation
brings happiness Area
Until who had hurt him. '
In this verse, he wrote that those who rise to the supreme benefit of others deserve capital fetish glass quarter, as wish to benefit others develop beings capable rescue infinitum. Because of the immense wish to benefit others is the source of happiness of his own happiness and immeasurable beings, so at sowing affinity with people who play mind Bodhi, whether it has a negative, but still leave the press profound subject lifetime. Despite foul or bad predestined making bad consequences, but the results will be good long-term benefit in the future, because once imprints with people who play for Bodhi. That's the power of boundless wish to benefit others.
The foundation's primary immense wish to benefit others is compassion. The position is often taken refuge commentator front Buddhas, bodhisattvas, or deities Meditation in the first part of the verse proceedings. In contrast, in the first part of the book Enter China Luan Yue Xứng bowed his compassion, and emphasizes the importance and the interest that's precious in every part follows. Although practice or just play mind is practice, do not underestimate the value of precious time just found that heart Bodhi mind. At the time of the Buddha, the value and importance of compassion still exists. We found that although there are ways of teaching practice compassion with different explanation - why the fuss that support compassion - but all the great religions of the world converge on one point: Take heart from as the root ball.
Can be defined as the application of compassion nonviolent mind, no harm, but this brings disastrous mistake with attachments in mind.
So we see that there are two types of compassion. First, compassion is based on attachment of mind, immerse infected. Compassion and intimate feel that is totally biased: Mainly based on the object's attachment viewing is very close. In contrast, true compassion beyond the wrecked front: there is no such person membrane relatives or friends affordable. That center is based on the argument that everyone has fun and nature wants to avoid his suffering; everyone has the right to complete it meets the basic wishes as yourself. Through cognitive basic equal rights, we will be the center of the true compassion.
Obviously, wisdom is supported component will assess the extent and depth of compassion. Buddhism discusses three main types of compassion. First, compassion is not supported wisdom. Second, compassion is the support of the true nature of wisdom apparent impermanence of beings assume temporary. Third, the true nature of wisdom penetrated salvage (Actual emptiness) of all things, selfless compassion is spread across all species. Whatever need arises, to practice true compassion and boundless wish to benefit others, but we all have the potential capital available there.
According to the basic points difference with Buddhahood theory, one of my basic beliefs is available in addition to the basic potential of compassion, the fundamental nature of humanity and all living beings are gentle flower. Typically, consider the nurturing love of others and get their sense of expectancy from birth to death. Also, when there is the feeling of compassion, we find it naturally affects the right inner star. Furthermore, where behavior and mind, more compassionate, it seems that the more holy suitable for body structure on the impact to health and happiness, etc .. Again, have recorded negative consequences what if the health to do the opposite of that. Therefore, I think we can deduce that the basic nature of man is peaceful. If so, to try to live more consistent with the basic gentle nature of this is rational.
However, we noticed a lot of tension within, the family, society, nation, international, etc .. when dealing with others. How to explain these things?
I think, one of the causes and conditions that led to the conflict is our knowledge. Also thanks to the intelligence that we find a way to overcome this conflict. Compassion is requisite when using human knowledge to overcome the conflict because it created. I think, if we look at the reality, the truth clear that even within, how to resolve conflicts or is a spirit of harmony; contact that spirit with compassion.
One aspect of compassion is to respect the rights and views of others. That is the basic foundation of harmony. I think whether or not known, requisite spirit of harmony which is based on deep compassion. Therefore, because of the basic nature of man is peaceful, so no matter how bad karma created, but the answer still salvage radical spin on love of humanity. So, love of humanity (compassion) is both a requisite of religion, just as it is essential in everyday life.
Currently, it's chemistry if you look patience that context; that is, where with some difficulty, the practice patience is something precious.
Shantideva wrote his first poem in the Patience Paramita:
1. do good faith, as reverence Tathagata, the operator generosity, hundreds of thousands of lives throughout would burn just by golf concept.
The implications of the verse says that to have the ability to practice patience achievements, the prerequisite is to have the will to diligent, earnest effort because as long as the more powerful with stamina enduring the adversity will meet on the way to practice. Also, he should also be willing to volunteer to accept the difficulties on the path needed.
Next, the initial step is to cultivate the mind strong passionate; to be like that, it is essential to reflect on the negative qualities of anger as well as the positive impact of patience heart.
The verse above says that despite starting only anger for a moment has the potential to destroy the merit accumulated in a thousand lifetimes. Enter his book China Luan Yue Worthy (Chandrakirti) wrote that an anger concept about which moment will destroy the merit accumulated in hundred lifetimes. The difference between the two volumes of this reasoning is explained in view of the object of anger originator. If the subject of anger is the foremost Bodhisattva and the originator of your anger is not the Bodhisattva, the merit will be ruined more. Conversely, if the angry Bodhisattvas other Bodhisattvas merit would probably be ruined less.
However, to determine the type of merit accumulated in many lives and was a destructive anger concept. Import volumes Bodhisattva Middle School Type Argument Argument and agree that merit accumulated from true wisdom less ruined than merit accumulated from skillful means. Typically, the merits accrued from such wisdom to understand wisdom arises ultimate nature of reality (emptiness wisdom willow Prize), the wisdom gained from meditation, and meditation merit remains in addition to the destruction of anger. In contrast, the merit accumulated from the practice of skillful means as generosity or morality can be incinerated aversion.
It emphasizes on a 'many lives', ie a special timed-based Buddhist Abhidharma philosophy; 'many lives' meaning a 'eons', ie including twenty middle life. This also contact the Buddhist cosmology, ie theoretical explanation of the process of transformation of the universe. For example, according to the cosmology of the Abhidharma system, we split phase shifts into four parts: List, cylinders, tanks-not. These stages are split suit exact system. Find comparable point theory of modern cosmology of 'explosion created the universe (Big Bang)'; theories that explain the process of transformation of the universe in the range of fifteen to twenty billion years.
According to this verse, the Lord is wisdom penetrated the true nature of reality (emptiness wisdom willow solutions) and any merit based on meditative attainment Tha Ma Away (Best contemplative mind) support which is beyond the scope of destruction of anger. Therefore, we clearly see the value of meditation and wisdom far Tha Ma penetrating emptiness.
2. There is nothing negative in anger; nothing solidly with patience. Therefore, in any way, I have tried to meditate on patience.
Generally, there are many afflictions such as arrogance, arrogance, jealousy, greed, is wings, etc .. However, in the negativity that anger is the most negative, because there are two reasons.
First, anger is the biggest obstacle for development practitioners about Bodhi benefit of others compassion.
Second, when anger arises, it is capable of destroying the faith and peace of mind.
According to Buddhist psychology, anger is one of six major afflictions. Tibetan write the word 'hatred' is 'Zhe sdang', and is translated into English as 'angry' or 'hatred'. However, I feel compelled to translate as 'hatred', as in the sense of 'anger' of English, in some special circumstances, it can be positive. This happens when anger is compassion stimulation, or it is operating as a catalyst for good behavior. In rare cases, the anger can be good; conversely, anger completely negative.
So, do not translate the word 'Zhe sdang' as 'hatred' of Tantric context. Sometimes we hear the words, 'used religious hatred to religion'; That translation mistake. In this context, 'anger' is not the correct word; to use the word 'anger', ie 'anger used to practice religion'. Thus, the word 'Zhe sdang' which translates as 'angry' or 'anger', but uses the word 'hatred' is better, if talk about negativity.
Two last sentence says: "Therefore, I must try by all means to meditate on patience '.
For the purpose of supporting the patience, it is essential to have the resistance forces of anger and hatred, especially hatred. Must use all means to develop affinity with patience. In addition to adopting this way of life now, to visualize the situation, then consider react to that situation. Must often try to relieve anger and developing patience ability.
3. I would not mind if it's peace still nurture hatred sorrow. I will not have fun, because or insecurities and insomnia.
This statement presents the current disastrous consequences of anger. For example, when anger arises strong, it completely controls us and destroy themselves in peaceful mind. Once inside the residence, it makes us feel restless frustration, and loss of appetite, insomnia, etc ..
In general, I believe that the purpose of our life is bliss. In view of Buddhism, when we discuss four factors bring perfect happiness, the first two types associated with temporary happiness in the world, without the will of spiritual enlightenment end. To fully enjoy the happiness, the key is to mind. However, when the joy which, according to popular notions, we mistakenly see these factors as essential auxiliary; typical, robust health is seen as one of the essential elements for a happy life. Another factor is personal property. According to the conventional view, we see them as a source of happiness. The third element is a friend. We often see that in order to enjoy full happiness, there should be a friend to trust and empathy.
In life, they are considered a source of happiness. However, to use them exclusively on objective happiness enjoyment satisfactory, mind plays an important role. If anger arises, it will harm the health, ie predestined ruin a life. Notwithstanding the enormous assets, but in a moment of frustration, we feel like breaking down before. Therefore, no assurance assets bring happiness is sought. Likewise, when we are angry, though his best friend also seemed annoyed 'cold' away.
This, mind proved crucial in deciding we can achieve happiness affordable. So, let's shelve talk about practice; on the day, the more peaceful serene mind how much happier life much.
However, when discussing peace serene mind, let us not confuse the mind neutral, cold, and completely senseless, unconsciously, empty. It was not peaceful means mind calmly.
Sympathy, compassion is the root of peace and calm mind sincerity; This contact center wise enlightened awareness. If the inner turmoil and untamed, then even if all conditions outside facilities, but they will never bring happiness desired peace. Conversely, if the pure inner peace, then even if there is a lack of essential physical facilities, but we also enjoy genuine happiness.
If you see causes anger arises, it arises generally when we get hurt or feel other people mistreatment, contrary to what you want. In that moment, given clear how it arises, we view it as friends and help protect or avenge themselves against those who have hurt and sorrow for themselves. So anger emerged as armor or guardians. But, in fact, it was only an illusion, because it is a delusion.
In his treatise Enter China, he sure can Nguyet Xứng justify the use of force in retaliation power if it can help, or to prevent or mitigate the damage. But, not so, because of the physical injuries or physical damage has occurred. Therefore, revenge will in no way lessen or prevent damage or injury there.
Instead of patience, but the negative reaction to that situation, not only lost, but also practical benefits sown evil mind, that oppressed and optimistic future. In view of Buddhism, in the future, individuals must bear the consequences of revenge. So hateful mind losing benefits and harmful practices long.
However, if badly treated unfairly and if the problem is not addressed, then the wicked can be extremely dire consequences later. In this context, it should be a strong aversion to the stance of compassion rather than hatred of the wicked. One of the Bodhisattva world is necessary, have a strong aversion, otherwise they shall be transgression.
In addition, as China Import volumes given argument, starting anger leads to rebirth in the lowly realms in the future; if the fires burning in minutes, even trying to keep cheerful face anywhere, but it still looked bad; it emits waves of vicious people around will feel; apparently boiling water poured on the body of this person. In that moment, apart from people, animals also try to avoid that person.
Anger leads to retribution label money; it makes ugly facial expressions change. Also, when the outbreak of intense anger, it makes sense of right and wrong and get the best possible bad consequences of temporary and long-term inactivity of the brain; people act like the fool. It was the disastrous consequences of anger. When thinking about this, it is essential to avoid starting it elated feelings.
Even a multi-millionaire, educated, law, nuclear weapons or defense systems are not sophisticated protection or ensuring we avoid bad results of anger.
Only new protected patience and a fulcrum for us to avoid negative effects of anger.
Meditation.
Currently, let's pause for five minutes to wear static meditation on what was discussed recently.
Q: At last night's lecture, he taught that the essence of our nature center which benign compassion?
A: Yes.
Q: Then anger come from?
A: This question needs to talk for hours. In view of Buddhism, simple answer is that it has no beginning from birth. Broader interpretation, Buddhism theory that there are many different minds. The most subtle consciousness is seen as the root of life past, present, future. This subtle consciousness is illusory virtual center (compounded) and arise from a variety of conditions. Buddhism concluded that the matter can not mind being there. So the only way is to accept there mindstreams continuous transformation. It is the foundation of the theory of reincarnation.
When there is consciousness, ignorance and hatred also arise naturally. The bad or good feelings arising from the introduction of capital improvement without beginning. All are elements of mind. But bad feelings based on ignorance, but ignorance yet firmly rooted. Despite strong you are, not a bad sentiments that permanent root. In contrast, the good feelings of compassion or charity as intrinsic solid foundation, because they rely on reason. Obviously, afflictions like anger without it.
Fundamental characteristics of subtle consciousness which is not good not evil. So, can purify and eliminate bad feelings. His basic nature is the Buddha nature. Anger and bad feelings which arise from without beginning, but can metabolize them. What we believe is the subtle consciousness has no beginning or ending point.
Question: How to consider is when to have reacted violently? Please elaborate presentation of his reaction to the genocide of Tibetans.
A: One of the reasons for those who reacted violently to hurt yourself because if ignored, the danger is that those who will have the habit of bad deeds, and will make them fall into long-term optimism and loss. Therefore, out of compassion mercy upon him, it is essential that need strong resistance. In summary, due to injuries and a new understanding such actions.
When faced with the Chinese, we always avoid bad feelings start and careful not to control them. Therefore, if the anger seemed to emerge, we tried to control and let go of mind that, besides starting merciful compassion Chinese.
Fundamental standpoint, one must start why merciful compassion of the wicked violence, because they are causing sin; while sow, they accumulate karmic will lead to unpredictable consequences in the future.
We try to face such reflection to the Chinese. Yes! You're right; pilot were confronted with hatred and violence. At the same time, we also do not forget to keep righteous stance and strong protest if necessary.
Q: Typically, the face of hatred, though not annoyed, but seems to make people more angry. How to solve this problem?
A: I think this is a very good question. In that case, we must quickly assertiveness and sensitivity of real-world contexts. You're right; In some cases, though not angry, but due to strong resistance, make people more angry. If so, perhaps you should ignore it without strong resistance.
However, here you have to consider the consequences of their reaction to that situation. If the wicked continue to follow bad habits and bad results will take a long-term future, it may need a strong aversion. If, however, reacted violently because the circumstances causing stress and anger they add, it is best to ignore. So, you must be sensitive to each particular case.
This is one of the teachings of Buddhism. Personally, it's ideal to have little relationship, little tasks, little things to worry about, etc .. However, related to the general interests of the community, you must be engaged and the more practice as possible.
Q: Why a golf anniversary ruined merit, rather than just a portion of merit? Affordable need many lifetimes to accumulate merit to be moments of happiness, anger do we enjoy that moment?
A: It is difficult to answer and explain why so. Perhaps for that, the Buddha called 'phenomenon (legal) extremely mysterious'. Generally, when we discuss the nature of reality and the object observed, Buddhism split into three categories. One type consists of all the things we feel clear. Next, the second type is the facts do not seem obvious, but you can tell by feeling and reasoning. Typically, wisdom into the nature of emptiness; although this is not clear, but by using radical inference, you can feel the emptiness of all phenomena. Likewise, the impermanent always change the things you can understand through inference. The third type of phenomenon (the legal ceiling) is called by the name of specialization is 'phenomena (legal) extremely mysterious'.
Concerning the question as an angry anniversary Bodhisattva likely ruined merit is accumulated in many lifetimes. That is the problem can not be understood by logic or deductive logic, because they are not clear. Only by relying on texts attest that we accept them. However, only the classics with special essential points are fully competent to authenticate.
Here, it is important how the Buddhist canonical imprints, especially those of the competent ministries. Traditionally, sectarian Ty Ba Xa (Vaibhashika) maintaining the classic view that is the truth of the Buddha's teachings make Sakyamuni, should be able to accept their true value. Therefore, the commentator of the sect can not distinguish between classical Rights [i] and Real [ii].
In fact, how to identify a particular type of canonical classics is' True (with defined and clear language)? If this need to consult with the other sutras, then the process will go forever, because these also need to refer to other competent sutras, etc .. Talk about the ultimate competence based on reason of human. Through reason, we set up the difference between the classic 'True' and the classic 'Rights Thua (need interpretation)'.
If so, how do we determine the economic value of the phenomena discussed in the third category (extremely mysterious phenomenon)?
As discussed, the only thing is based on the authority of the scriptures, or the Buddha's testimonial for us to accept our values. To do so, it is essential to have confidence in that teacher, that is Buddha. Again, while not d? A in the classics, but consider the teaching of the Buddha discusses the phenomenon, including the presentation of the path and the ultimate nature of reality, etc .. that we have can understand through reason and inference. Once you determine the value of his opinion, the new development your faith in which his guru. Also, we must consider the classic special presentation on the extremely mysterious phenomenon to ensure that there is contrast within this sutra.
Through a combination of causes and conditions, we found that the Buddha which is reliable masters and in the classic no contradiction. Next, you can accept the endorsement of the Buddha on the given topic.
Question: How to teach children patience? When our anger and how to deal?
A: Regarding the first question, it's hard to use words to explain to children the value and importance of patience. Essential point here is to set a good example for their children. If you often irritable with little teasing, but to teach the children: 'You have patience, because patience is very important,' the words are completely ineffective.
Regarding the second question, it's hard for me to say. However, more general arguments presented in this treatise may instruct you how to develop applications and patience even in such circumstances.
Q: Can I use any method to reduce anger arises when it has reasonable?
A: What is needed here is to consider the circumstances and causes and conditions leading to the arising of anger in that moment, and then interpret it to react and solve problems. However, this is also related to the cultivation of the individual way in everyday life (will discuss this request at the end of the book).
Q: If there are no extreme form of patience as flexible, how strong protest Bodhisattva?
A: There is a little misunderstanding about the definition of the Bodhisattva. Let no idea that the Bodhisattva is very weak. In fact, can be viewed as the Bodhisattva very resilient. For minded, Bodhisattvas very tough and uncompromising. In life, if someone does not ring well when being walked and despised, they are always tough response immediately, we see them as people with resilient nature. If so, Bodhisattva vows determination that will confront the mind of evil beings. This seems a bit pretentious, but of course, which is based on sound reasoning. This kind of courage seems a bit arrogant, but not in the direction of evil.
If you read all of the Bodhisattva vow as chapter 'Return direction' tenth book Enter the Bodhisattva argument, we find many Bodhisattva vows and opinion in real life that is difficult to understand. So I see him as the mighty warrior resilient, without weakness. Sure, they have the ability to use force reacted violently when needed.
Q: When we dedicate our merit through spiritual practice healed long ago, the current anger can ruin the merits that reasonable?
A: If your dedication to attain his wish liberation or for Bodhi, heart benefit of others, the wisdom of all penetrating emptiness strong legal support, then of course that would merit beyond the scope ruined and will be protected.
Transfer merit is important teachings of Buddhism. In the present book shop Stately argument, as presented on the way towards true recovery, Maitreya discussed the importance of solidly for Bodhi. When merit and virtue, you must have a solid Bodhi mind, because of the well that to benefit all sentient beings. Also, when the merit and virtue, you must have a clear awareness of the legal emptiness or their illusory nature. Once dedication, the merits that are 'Indian witness' past that merits recognition that the inherent nature of emptiness; unfortunate object of dedication and also happy that the nature of emptiness. This is called 'three French publications'. So, thanks to the virtues that you preserve merit.
To be an effective spiritual practice and solidly focused on a perspective of practice is not enough. It is essential to support many causes and conditions such as wisdom, dedication, etc .. When practicing Mahayana, this is especially true. even to endure the hardship of such a little body endure heat or cold climate, and help change a lot in mind. If you understand that endure the difficulties of the current long-term benefits, the more we have the strength to endure the daily difficulties. Indeed, for the local practitioners are operating Bodhisattva noble patience, wisdom also plays an important supporting role. Besides the sublime value of patience in view of Buddhism, in everyday life, patience experimental work also brings great benefits: Increased energy photographers maintain a calm mind, happiness, self in . So, if often practice patience, though living in a situation of extreme tension, the pure inner self in will not be stirred. Texts that I will preach in the continuous lectures a Dharma texts, especially Mahayana Buddhism belongs. The unfortunate conclusion is presented in this book belong to the practitioner's point of Mahayana Bodhisattva Bodhi Development Center. However, many methods are presented in this book is suitable and reasoning can be applied to those who do not practice well the Bodhisattva, or not see Buddhism as their religion. This treatise called Bodhisattvacharyavatara according Sanskrit and translated the Bodhisattva Comment Enter. Bodhisattva Hanh has three grades. First, enter your contact Bodhisattva happy with the growth mainly Bodhi mind, that wish to benefit others want to achieve ultimate enlightenment religion for the sake of all beings. Second, practice practice, including altitude: Conditions of growth necessary for Bodhi; Patience is one of that continent. Third, the actions of Buddhahood be fulfilled by operating the well Bodhisattva. In the first section of the Bodhisattva Comments Enter he Shantideva discusses the merits and benefits of development for Bodhi, that wish to benefit others want to achieve Buddhahood for the benefit of all beings. He wrote: 'I prostrate to him whom Ni Area noble birth and manufacturing center. Human resources network peaceful regulation brings happiness Area Until who had hurt him. ' In this verse, he wrote that those who rise to the supreme benefit of others deserve capital fetish glass quarter, as wish to benefit others develop beings capable rescue infinitum. Because of the immense wish to benefit others is the source of happiness of his own happiness and immeasurable beings, so at sowing affinity with people who play mind Bodhi, whether it has a negative, but still leave the press profound subject lifetime. Despite foul or bad predestined making bad consequences, but the results will be good long-term benefit in the future, because once imprints with people who play for Bodhi. That's the power of boundless wish to benefit others. The foundation's primary immense wish to benefit others is compassion. The position is often taken refuge commentator front Buddhas, bodhisattvas, or deities Meditation in the first part of the verse proceedings. In contrast, in the first part of the book Enter China Luan Yue Xứng bowed his compassion, and emphasizes the importance and the interest that's precious in every part follows. Although practice or just play mind is practice, do not underestimate the value of precious time just found that heart Bodhi mind. At the time of the Buddha, the value and importance of compassion still exists. We found that although there are ways of teaching practice compassion with different explanation - why the fuss that support compassion - but all the great religions of the world converge on one point: Take heart from as the root ball. Can be defined as the application of compassion nonviolent mind, no harm, but this brings disastrous mistake with attachments in mind. So we see that there are two types of compassion. First, compassion is based on attachment of mind, immerse infected. Compassion and intimate feel that is totally biased: Mainly based on the object's attachment viewing is very close. In contrast, true compassion beyond the wrecked front: there is no such person membrane relatives or friends affordable. That center is based on the argument that everyone has fun and nature wants to avoid his suffering; everyone has the right to complete it meets the basic wishes as yourself. Through cognitive basic equal rights, we will be the center of the true compassion. Obviously, wisdom is supported component will assess the extent and depth of compassion. Buddhism discusses three main types of compassion. First, compassion is not supported wisdom. Secondly, compassion is the support of the true nature of wisdom apparent impermanence of beings assume temporary. Third, the true nature of wisdom penetrated salvage (Actual emptiness) of all things, selfless compassion is spread across all species. Whatever need arises, to practice true compassion and boundless wish to benefit others, but we all have the potential capital available there. According to the basic points difference with Buddhahood theory, one of my basic beliefs is available in addition to the basic potential of compassion, the fundamental nature of humanity and all living beings are gentle flower. Typically, consider the nurturing love of others and get their sense of expectancy from birth to death. Also, when there is the feeling of compassion, we find it naturally affects the right inner star. Furthermore, where behavior and mind, more compassionate, it seems that the more holy suitable for body structure on the impact to health and happiness, etc .. Again, have recorded negative consequences what if the health to do the opposite of that. Therefore, I think we can deduce that the basic nature of man is peaceful. If so, to try to live more consistent with the basic gentle nature of this is rational. However, we noticed a lot of tension within, the family, society, nation, international, etc .. when dealing with others. How to explain these things? I think, one of the causes and conditions that led to the conflict is our knowledge. Also thanks to the intelligence that we find a way to overcome this conflict. Compassion is requisite when using human knowledge to overcome the conflict because it created. I think, if we look at the reality, the truth clear that even within, how to resolve conflicts or is a spirit of harmony; contact that spirit with compassion. One aspect of compassion is to respect the rights and views of others. That is the basic foundation of harmony. I think whether or not known, requisite spirit of harmony which is based on deep compassion. Therefore, because of the basic nature of man is peaceful, so no matter how bad karma created, but the answer still salvage radical spin on love of humanity. So, love of humanity (compassion) is both a requisite of religion, just as it is essential in everyday life. Currently, it's chemistry if you look patience that context; that is, where with some difficulty, the practice patience is something precious. Shantideva wrote his first poem in the Patience Paramita: 1. do good faith, as reverence Tathagata, the operator generosity, hundreds of thousands of lives throughout would burn just by golf concept. The implications of the verse says that to have the ability to practice patience achievements, the prerequisite is to have the will to diligent, earnest effort because as long as the more powerful with stamina enduring the adversity will meet on the way to practice. Also, he should also be willing to volunteer to accept the difficulties on the path needed. Next, the initial step is to cultivate the mind strong passionate; to be like that, it is essential to reflect on the negative qualities of anger as well as the positive impact of patience heart. The verse above says that despite starting only anger for a moment has the potential to destroy the merit accumulated in a thousand lifetimes. Enter his book China Luan Yue Worthy (Chandrakirti) wrote that an anger concept about which moment will destroy the merit accumulated in hundred lifetimes. The difference between the two volumes of this reasoning is explained in view of the object of anger originator. If the subject of anger is the foremost Bodhisattva and the originator of your anger is not the Bodhisattva, the merit will be ruined more. Conversely, if the angry Bodhisattvas other Bodhisattvas merit would probably be ruined less. However, to determine the type of merit accumulated in many lives and was a destructive anger concept. Import volumes Bodhisattva Middle School Type Argument Argument and agree that merit accumulated from true wisdom less ruined than merit accumulated from skillful means. Typically, the merits accrued from such wisdom to understand wisdom arises ultimate nature of reality (emptiness wisdom willow Prize), the wisdom gained from meditation, and meditation merit remains in addition to the destruction of anger. In contrast, the merit accumulated from the practice of skillful means as generosity or morality can be incinerated aversion. It emphasizes on a 'many lives', ie a special timed-based Buddhist Abhidharma philosophy; 'many lives' meaning a 'eons', ie including twenty middle life. This also contact the Buddhist cosmology, ie theoretical explanation of the process of transformation of the universe. For example, according to the cosmology of the Abhidharma system, we split phase shifts into four parts: List, cylinders, tanks-not. These stages are split suit exact system. Find comparable point theory of modern cosmology of 'explosion created the universe (Big Bang)'; theories that explain the process of transformation of the universe in the range of fifteen to twenty billion years. According to this verse, the Lord is wisdom penetrated the true nature of reality (emptiness wisdom willow solutions) and any merit based on meditative attainment Tha Ma Away (Best contemplative mind) support which is beyond the scope of destruction of anger. Therefore, we clearly see the value of meditation and wisdom far Tha Ma penetrating emptiness. 2. There is nothing negative in anger; nothing solidly with patience. Therefore, in any way, I have tried to meditate on patience. Generally, there are many afflictions such as arrogance, arrogance, jealousy, greed, is wings, etc .. However, in the negativity that anger is the most negative, because there are two reasons. First, anger is the biggest obstacle for development practitioners about Bodhi benefit of others compassion. Second, when anger arises, it is capable of destroying the faith and peace of mind. According to Buddhist psychology, anger is one of six major afflictions. Tibetan write the word 'hatred' is 'Zhe sdang', and is translated into English as 'angry' or 'hatred'. However, I feel compelled to translate as 'hatred', as in the sense of 'anger' of English, in some special circumstances, it can be positive. This happens when anger is compassion stimulation, or it is operating as a catalyst for good behavior. In rare cases, the anger can be good; conversely, anger completely negative. So, do not translate the word 'Zhe sdang' as 'hatred' of Tantric context. Sometimes we hear the words, 'used religious hatred to religion'; That translation mistake. In this context, 'anger' is not the correct word; to use the word 'anger', ie 'anger used to practice religion'. Thus, the word 'Zhe sdang' which translates as 'angry' or 'anger', but uses the word 'hatred' is better, if talk about negativity. Two last sentence says: "Therefore, I must try by all means to meditate on patience '. For the purpose of supporting the patience, it is essential to have the resistance forces of anger and hatred, especially hatred. Must use all means to develop affinity with patience. In addition to adopting this way of life now, to visualize the situation, then consider react to that situation. Must often try to relieve anger and developing patience ability. 3. I would not mind if it's peace still nurture hatred sorrow. I will not have fun, because or insecurities and insomnia. This statement presents the current disastrous consequences of anger. For example, when anger arises strong, it completely controls us and destroy themselves in peaceful mind. Once inside the residence, it makes us feel restless frustration, and loss of appetite, insomnia, etc .. In general, I believe that the purpose of our life is bliss. In view of Buddhism, when we discuss four factors bring perfect happiness, the first two types associated with temporary happiness in the world, without the will of spiritual enlightenment end. To fully enjoy the happiness, the key is to mind. However, when the joy which, according to popular notions, we mistakenly see these factors as essential auxiliary; typical, robust health is seen as one of the essential elements for a happy life. Another factor is personal property. According to the conventional view, we see them as a source of happiness. The third element is a friend. We often see that in order to enjoy full happiness, there should be a friend to trust and empathy. In life, they are considered a source of happiness. However, to use them exclusively on objective happiness enjoyment satisfactory, mind plays an important role. If anger arises, it will harm the health, ie predestined ruin a life. Notwithstanding the enormous assets, but in a moment of frustration, we feel like breaking down before. Therefore, no assurance assets bring happiness is sought. Likewise, when we are angry, though his best friend also seemed annoyed 'cold' away. This, mind proved crucial in deciding we can achieve happiness affordable. So, let's shelve talk about practice; on the day, the more peaceful serene mind how much happier life much. However, when discussing peace serene mind, let us not confuse the mind neutral, cold, and completely senseless, unconsciously, empty. It was not peaceful means mind calmly. Sympathy, compassion is the root of peace and calm mind sincerity; This contact center wise enlightened awareness. If the inner turmoil and untamed, then even if all conditions outside facilities, but they will never bring happiness desired peace. Conversely, if the pure inner peace, then even if there is a lack of essential physical facilities, but we also enjoy genuine happiness. If you see causes anger arises, it arises generally when we get hurt or feel other people mistreatment, contrary to what you want. In that moment, given clear how it arises, we view it as friends and help protect or avenge themselves against those who have hurt and sorrow for themselves. So anger emerged as armor or guardians. But, in fact, it was only an illusion, because it is a delusion. In his treatise Enter China, he sure can Nguyet Xứng justify the use of force in retaliation power if it can help, or to prevent or mitigate the damage. But, not so, because of the physical injuries or physical damage has occurred. Therefore, revenge will in no way lessen or prevent damage or injury there. Instead of patience, but the negative reaction to that situation, not only lost, but also practical benefits sown evil mind, that oppressed and optimistic future. In view of Buddhism, in the future, individuals must bear the consequences of revenge. So hateful mind losing benefits and harmful practices long. However, if badly treated unfairly and if the problem is not addressed, then the wicked can be extremely dire consequences later. In this context, it should be a strong aversion to the stance of compassion rather than hatred of the wicked. One of the Bodhisattva world is necessary, have a strong aversion, otherwise they shall be transgression. In addition, as China Import volumes given argument, starting anger leads to rebirth in the lowly realms in the future; if the fires burning in minutes, even trying to keep cheerful face anywhere, but it still looked bad; it emits waves of vicious people around will feel; apparently boiling water poured on the body of this person. In that moment, apart from people, animals also try to avoid that person. Anger leads to retribution label money; it makes ugly facial expressions change. Also, when the outbreak of intense anger, it makes sense of right and wrong and get the best possible bad consequences of temporary and long-term inactivity of the brain; people act like the fool. It was the disastrous consequences of anger. When thinking about this, it is essential to avoid starting it elated feelings. Even a multi-millionaire, educated, law, nuclear weapons or defense systems are not sophisticated protection or ensuring we avoid bad results of anger. Only new protected patience and a fulcrum for us to avoid negative effects of anger. Meditation. Currently, let's pause for five minutes to wear static meditation on what was discussed recently. Q: At last night's lecture, he taught that the essence of our nature center which benign compassion? A: Yes. Q: Then anger come from? A: This question needs to talk for hours. In view of Buddhism, simple answer is that it has no beginning from birth. Broader interpretation, Buddhism theory that there are many different minds. The most subtle consciousness is seen as the root of life past, present, future. This subtle consciousness is illusory virtual center (compounded) and arise from a variety of conditions. Buddhism concluded that the matter can not mind being there. So the only way is to accept there mindstreams continuous transformation. It is the foundation of the theory of reincarnation. When there is consciousness, ignorance and hatred also arise naturally. The bad or good feelings arising from the introduction of capital improvement without beginning. All are elements of mind. But bad feelings based on ignorance, but ignorance yet firmly rooted. Despite strong you are, not a bad sentiments that permanent root. In contrast, the good feelings of compassion or charity as intrinsic solid foundation, because they rely on reason. Obviously, afflictions like anger without it. Fundamental characteristics of subtle consciousness which is not good not evil. So, can purify and eliminate bad feelings. His basic nature is the Buddha nature. Anger and bad feelings which arise from without beginning, but can metabolize them. What we believe is the subtle consciousness has no beginning or ending point. Question: How to consider is when to have reacted violently? Please elaborate presentation of his reaction to the genocide of Tibetans. A: One of the reasons for those who reacted violently to hurt yourself because if ignored, the danger is that those who will have the habit of bad deeds, and will make them fall into long-term optimism and loss. Therefore, out of compassion mercy upon him, it is essential that need strong resistance. In summary, due to injuries and a new understanding such actions. When faced with the Chinese, we always avoid bad feelings start and careful not to control them. Therefore, if the anger seemed to emerge, we tried to control and let go of mind that, besides starting merciful compassion Chinese. Fundamental standpoint, one must start why merciful compassion of the wicked violence, because they are causing sin; while sow, they accumulate karmic will lead to unpredictable consequences in the future. We try to face such reflection to the Chinese. Yes! You're right; pilot were confronted with hatred and violence. At the same time, we also do not forget to keep righteous stance and strong protest if necessary. Q: Typically, the face of hatred, though not annoyed, but seems to make people more angry. How to solve this problem? A: I think this is a very good question. In that case, we must quickly assertiveness and sensitivity of real-world contexts. You're right; In some cases, though not angry, but due to strong resistance, make people more angry. If so, perhaps you should ignore it without strong resistance. However, here you have to consider the consequences of their reaction to that situation. If the wicked continue to follow bad habits and bad results will take a long-term future, it may need a strong aversion. If, however, reacted violently because the circumstances causing stress and anger they add, it is best to ignore. So, you must be sensitive to each particular case. This is one of the teachings of Buddhism. Personally, it's ideal to have little relationship, little tasks, little things to worry about, etc .. However, related to the general interests of the community, you must be engaged and the more practice as possible. Q: Why a golf anniversary ruined merit, rather than just a portion of merit? Affordable need many lifetimes to accumulate merit to be moments of happiness, anger do we enjoy that moment? A: It is difficult to answer and explain why so. Perhaps for that, the Buddha called 'phenomenon (legal) extremely mysterious'. Generally, when we discuss the nature of reality and the object observed, Buddhism split into three categories. One type consists of all the things we feel clear. Next, the second type is the facts do not seem obvious, but you can tell by feeling and reasoning. Typically, wisdom into the nature of emptiness; although this is not clear, but by using radical inference, you can feel the emptiness of all phenomena. Likewise, the impermanent always change the things you can understand through inference. The third type of phenomenon (the legal ceiling) is called by the name of specialization is 'phenomena (legal) extremely mysterious'. Concerning the question as an angry anniversary Bodhisattva likely ruined merit is accumulated in many lifetimes. That is the problem can not be understood by logic or deductive logic, because they are not clear. Only by relying on texts attest that we accept them. However, only the classics with special essential points are fully competent to authenticate. Here, it is important how the Buddhist canonical imprints, especially those of the competent ministries. Traditionally, sectarian Ty Ba Xa (Vaibhashika) maintaining the classic view that is the truth of the Buddha's teachings make Sakyamuni, should be able to accept their true value. Therefore, the commentator of the sect can not distinguish between classical Rights [i] and Real [ii]. However, all the Mahayana maintains the view that must be able to distinguish different types of texts. Can accept some kind of classic 'True' in the words and definitions. Conversely, for those classic 'Rights Thua', can not be accepted, in the words, but needs more interpretation. In fact, how to identify a particular type of canonical classics is' True (with defined and clear language)? If this need to consult with the other sutras, then the process will go forever, because these also need to refer to other competent sutras, etc .. Talk about the ultimate competence based on reason of human. Through reason, we set up the difference between the classic 'True' and the classic 'Rights Thua (need interpretation)'. If so, how do we determine the economic value of the phenomena discussed in the third category (extremely mysterious phenomenon)? As discussed, the only thing is based on the authority of the scriptures, or the Buddha's testimonial for us to accept our values. To do so, it is essential to have confidence in that teacher, that is Buddha. Again, while not d? A in the classics, but consider the teaching of the Buddha discusses the phenomenon, including the presentation of the path and the ultimate nature of reality, etc .. that we have can understand through reason and inference. Once you determine the value of his opinion, the new development your faith in which his guru. Also, we must consider the classic special presentation on the extremely mysterious phenomenon to ensure that there is contrast within this sutra. Through a combination of causes and conditions, we found that the Buddha which is reliable masters and in the classic no contradiction. Next, you can accept the endorsement of the Buddha on the given topic. Question: How to teach children patience? When our anger and how to deal? A: Regarding the first question, it's hard to use words to explain to children the value and importance of patience. Essential point here is to set a good example for their children. If you often irritable with little teasing, but to teach the children: 'You have patience, because patience is very important,' the words are completely ineffective. Regarding the second question, it's hard for me to say. However, more general arguments presented in this treatise may instruct you how to develop applications and patience even in such circumstances. Q: Can I use any method to reduce anger arises when it has reasonable? A: What is needed here is to consider the circumstances and causes and conditions leading to the arising of anger in that moment, and then interpret it to react and solve problems. However, this is also related to the cultivation of the individual way in everyday life (will discuss this request at the end of the book). Q: If there are no extreme form of patience as flexible, how strong protest Bodhisattva? A: There is a little misunderstanding about the definition of the Bodhisattva. Let no idea that the Bodhisattva is very weak. In fact, can be viewed as the Bodhisattva very resilient. For minded, Bodhisattvas very tough and uncompromising. In life, if someone does not ring well when being walked and despised, they are always tough response immediately, we see them as people with resilient nature. If so, Bodhisattva vows determination that will confront the mind of evil beings. This seems a bit pretentious, but of course, which is based on sound reasoning. This kind of courage seems a bit arrogant, but not in the direction of evil. If you read all of the Bodhisattva vow as chapter 'Return direction' tenth book Enter the Bodhisattva argument, we find many Bodhisattva vows and opinion in real life that is difficult to understand. So I see him as the mighty warrior resilient, without weakness. Sure, they have the ability to use force reacted violently when needed. Q: When we dedicate our merit through spiritual practice healed long ago, the current anger can ruin the merits that reasonable? A: If your dedication to attain his wish liberation or for Bodhi, heart benefit of others, the wisdom of all penetrating emptiness strong legal support, then of course that would merit beyond the scope ruined and will be protected. Transfer merit is important teachings of Buddhism. In the present book shop Stately argument, as presented on the way towards true recovery, Maitreya discussed the importance of solidly for Bodhi. When merit and virtue, you must have a solid Bodhi mind, because of the well that to benefit all sentient beings. Also, when the merit and virtue, you must have a clear awareness of the legal emptiness or their illusory nature. Once dedication, the merits that are 'Indian witness' past that merits recognition that the inherent nature of emptiness; unfortunate object of dedication and also happy that the nature of emptiness. This is called 'three French publications'. So, thanks to the virtues that you preserve merit. To be an effective spiritual practice and solidly focused on a perspective of practice is not enough. It is essential to support many causes and conditions such as wisdom, dedication, etc .. When practicing Mahayana, this is especially true. even to endure the hardship of such a little body endure heat or cold climate, and help change a lot in mind. If you understand that endure the difficulties of the current long-term benefits, the more we have the strength to endure the daily difficulties. Indeed, for the local practitioners are operating Bodhisattva noble patience, wisdom also plays an important supporting role. Besides the sublime value of patience in view of Buddhism, in everyday life, patience experimental work also brings great benefits: Increased energy photographers maintain a calm mind, happiness, self in . So, if often practice patience, though living in a situation of extreme tension, the pure inner self in will not be stirred. Texts that I will preach in the continuous lectures a Dharma texts, especially Mahayana Buddhism belongs. The unfortunate conclusion is presented in this book belong to the practitioner's point of Mahayana Bodhisattva Bodhi Development Center. However, many methods are presented in this book is suitable and reasoning can be applied to those who do not practice well the Bodhisattva, or not see Buddhism as their religion. This treatise called Bodhisattvacharyavatara according Sanskrit and translated the Bodhisattva Comment Enter. Bodhisattva Hanh has three grades. First, enter your contact Bodhisattva happy with the growth mainly Bodhi mind, that wish to benefit others want to achieve ultimate enlightenment religion for the sake of all beings. Second, practice practice, including altitude: Conditions of growth necessary for Bodhi; Patience is one of that continent. Third, the actions of Buddhahood be fulfilled by operating the well Bodhisattva. In the first section of the Bodhisattva Comments Enter he Shantideva discusses the merits and benefits of development for Bodhi, that wish to benefit others want to achieve Buddhahood for the benefit of all beings. He wrote: 'I prostrate to him whom Ni Area noble birth and manufacturing center. Human resources network peaceful regulation brings happiness Area Until who had hurt him. ' In this verse, he wrote that those who rise to the supreme benefit of others deserve capital fetish glass quarter, as wish to benefit others develop beings capable rescue infinitum. Because of the immense wish to benefit others is the source of happiness of his own happiness and immeasurable beings, so at sowing affinity with people who play mind Bodhi, whether it has a negative, but still leave the press profound subject lifetime. Despite foul or bad predestined making bad consequences, but the results will be good long-term benefit in the future, because once imprints with people who play for Bodhi. That's the power of boundless wish to benefit others. The foundation's primary immense wish to benefit others is compassion. The position is often taken refuge commentator front Buddhas, bodhisattvas, or deities Meditation in the first part of the verse proceedings. In contrast, in the first part of the book Enter China Luan Yue Xứng bowed his compassion, and emphasizes the importance and the interest that's precious in every part follows. Although practice or just play mind is practice, do not underestimate the value of precious time just found that heart Bodhi mind. At the time of the Buddha, the value and importance of compassion still exists. We found that although there are ways of teaching practice compassion with different explanation - why the fuss that support compassion - but all the great religions of the world converge on one point: Take heart from as the root ball. Can be defined as the application of compassion nonviolent mind, no harm, but this brings disastrous mistake with attachments in mind. So we see that there are two types of compassion. First, compassion is based on attachment of mind, immerse infected. Compassion and intimate feel that is totally biased: Mainly based on the object's attachment viewing is very close. In contrast, true compassion beyond the wrecked front: there is no such person membrane relatives or friends affordable. That center is based on the argument that everyone has fun and nature wants to avoid his suffering; everyone has the right to complete it meets the basic wishes as yourself. Through cognitive basic equal rights, we will be the center of the true compassion. Obviously, wisdom is supported component will assess the extent and depth of compassion. Buddhism discusses three main types of compassion. First, compassion is not supported wisdom. Second, compassion is the support of the true nature of wisdom apparent impermanence of beings assume temporary. Third, the true nature of wisdom penetrated salvage (Actual emptiness) of all things, selfless compassion is spread across all species. Whatever need arises, to practice true compassion and boundless wish to benefit others, but we all have the potential capital available there. According to the basic points difference with Buddhahood theory, one of my basic beliefs is available in addition to the basic potential of compassion, the fundamental nature of humanity and all living beings are gentle flower. Typically, consider the nurturing love of others and get their sense of expectancy from birth to death. Also, when there is the feeling of compassion, we find it naturally affects the right inner star. Furthermore, where behavior and mind, more compassionate, it seems that the more holy suitable for body structure on the impact to health and happiness, etc .. Again, have recorded negative consequences what if the health to do the opposite of that. Therefore, I think we can deduce that the basic nature of man is peaceful. If so, to try to live more consistent with the basic gentle nature of this is rational. However, we noticed a lot of tension within, the family, society, nation, international, etc .. when dealing with others. How to explain these things? I think, one of the causes and conditions that led to the conflict is our knowledge. Also thanks to the intelligence that we find a way to overcome this conflict. Compassion is requisite when using human knowledge to overcome the conflict because it created. I think, if we look at the reality, the truth clear that even within, how to resolve conflicts or is a spirit of harmony; contact that spirit with compassion. One aspect of compassion is to respect the rights and views of others. That is the basic foundation of harmony. I think whether or not known, requisite spirit of harmony which is based on deep compassion. Therefore, because of the basic nature of man is peaceful, so no matter how bad karma created, but the answer still salvage radical spin on love of humanity. So, love of humanity (compassion) is both a requisite of religion, just as it is essential in everyday life. Currently, it's chemistry if you look patience that context; that is, where with some difficulty, the practice patience is something precious. Shantideva wrote his first poem in the Patience Paramita: 1. do good faith, as reverence Tathagata, the operator generosity, hundreds of thousands of lives throughout would burn just by golf concept. The implications of the verse says that to have the ability to practice patience achievements, the prerequisite is to have the will to diligent, earnest effort because as long as the more powerful with stamina enduring the adversity will meet on the way to practice. Also, he should also be willing to volunteer to accept the difficulties on the path needed. Next, the initial step is to cultivate the mind strong passionate; to be like that, it is essential to reflect on the negative qualities of anger as well as the positive impact of patience heart. The verse above says that despite starting only anger for a moment has the potential to destroy the merit accumulated in a thousand lifetimes. Enter his book China Luan Yue Worthy (Chandrakirti) wrote that an anger concept about which moment will destroy the merit accumulated in hundred lifetimes. The difference between the two volumes of this reasoning is explained in view of the object of anger originator. If the subject of anger is the foremost Bodhisattva and the originator of your anger is not the Bodhisattva, the merit will be ruined more. Conversely, if the angry Bodhisattvas other Bodhisattvas merit would probably be ruined less. However, to determine the type of merit accumulated in many lives and was a destructive anger concept. Import volumes Bodhisattva Middle School Type Argument Argument and agree that merit accumulated from true wisdom less ruined than merit accumulated from skillful means. Typically, the merits accrued from such wisdom to understand wisdom arises ultimate nature of reality (emptiness wisdom willow Prize), the wisdom gained from meditation, and meditation merit remains in addition to the destruction of anger. In contrast, the merit accumulated from the practice of skillful means as generosity or morality can be incinerated aversion. It emphasizes on a 'many lives', ie a special timed-based Buddhist Abhidharma philosophy; 'many lives' meaning a 'eons', ie including twenty middle life. This also contact the Buddhist cosmology, ie theoretical explanation of the process of transformation of the universe. For example, according to the cosmology of the Abhidharma system, we split phase shifts into four parts: List, cylinders, tanks-not. These stages are split suit exact system. Find comparable point theory of modern cosmology of 'explosion created the universe (Big Bang)'; theories that explain the process of transformation of the universe in the range of fifteen to twenty billion years. According to this verse, the Lord is wisdom penetrated the true nature of reality (emptiness wisdom willow solutions) and any merit based on meditative attainment Tha Ma Away (Best contemplative mind) support which is beyond the scope of destruction of anger. Therefore, we clearly see the value of meditation and wisdom far Tha Ma penetrating emptiness. 2. There is nothing negative in anger; nothing solidly with patience. Therefore, in any way, I have tried to meditate on patience. Generally, there are many afflictions such as arrogance, arrogance, jealousy, greed, is wings, etc .. However, in the negativity that anger is the most negative, because there are two reasons. First, anger is the biggest obstacle for development practitioners about Bodhi benefit of others compassion. Second, when anger arises, it is capable of destroying the faith and peace of mind. According to Buddhist psychology, anger is one of six major afflictions. Tibetan write the word 'hatred' is 'Zhe sdang', and is translated into English as 'angry' or 'hatred'. However, I feel compelled to translate as 'hatred', as in the sense of 'anger' of English, in some special circumstances, it can be positive. This happens when anger is compassion stimulation, or it is operating as a catalyst for good behavior. In rare cases, the anger can be good; conversely, anger completely negative. So, do not translate the word 'Zhe sdang' as 'hatred' of Tantric context. Sometimes we hear the words, 'used religious hatred to religion'; That translation mistake. In this context, 'anger' is not the correct word; to use the word 'anger', ie 'anger used to practice religion'. Thus, the word 'Zhe sdang' which translates as 'angry' or 'anger', but uses the word 'hatred' is better, if talk about negativity. Two last sentence says: "Therefore, I must try by all means to meditate on patience '. For the purpose of supporting the patience, it is essential to have the resistance forces of anger and hatred, especially hatred. Must use all means to develop affinity with patience. In addition to adopting this way of life now, to visualize the situation, then consider react to that situation. Must often try to relieve anger and developing patience ability. 3. I would not mind if it's peace still nurture hatred sorrow. I will not have fun, because or insecurities and insomnia. This statement presents the current disastrous consequences of anger. For example, when anger arises strong, it completely controls us and destroy themselves in peaceful mind. Once inside the residence, it makes us feel restless frustration, and loss of appetite, insomnia, etc .. In general, I believe that the purpose of our life is bliss. In view of Buddhism, when we discuss four factors bring perfect happiness, the first two types associated with temporary happiness in the world, without the will of spiritual enlightenment end. To fully enjoy the happiness, the key is to mind. However, when the joy which, according to popular notions, we mistakenly see these factors as essential auxiliary; typical, robust health is seen as one of the essential elements for a happy life. Another factor is personal property. According to the conventional view, we see them as a source of happiness. The third element is a friend. We often see that in order to enjoy full happiness, there should be a friend to trust and empathy. In life, they are considered a source of happiness. However, to use them exclusively on objective happiness enjoyment satisfactory, mind plays an important role. If anger arises, it will harm the health, ie predestined ruin a life. Notwithstanding the enormous assets, but in a moment of frustration, we feel like breaking down before. Therefore, no assurance assets bring happiness is sought. Likewise, when we are angry, though his best friend also seemed annoyed 'cold' away. This, mind proved crucial in deciding we can achieve happiness affordable. So, let's shelve talk about practice; on the day, the more peaceful serene mind how much happier life much. However, when discussing peace serene mind, let us not confuse the mind neutral, cold, and completely senseless, unconsciously, empty. It was not peaceful means mind calmly. Sympathy, compassion is the root of peace and calm mind sincerity; This contact center wise enlightened awareness. If the inner turmoil and untamed, then even if all conditions outside facilities, but they will never bring happiness desired peace. Conversely, if the pure inner peace, then even if there is a lack of essential physical facilities, but we also enjoy genuine happiness. If you see causes anger arises, it arises generally when we get hurt or feel other people mistreatment, contrary to what you want. In that moment, given clear how it arises, we view it as friends and help protect or avenge themselves against those who have hurt and sorrow for themselves. So anger emerged as armor or guardians. But, in fact, it was only an illusion, because it is a delusion. In his treatise Enter China, he sure can Nguyet Xứng justify the use of force in retaliation power if it can help, or to prevent or mitigate the damage. But, not so, because of the physical injuries or physical damage has occurred. Therefore, revenge will in no way lessen or prevent damage or injury there. Instead of patience, but the negative reaction to that situation, not only lost, but also practical benefits sown evil mind, that oppressed and optimistic future. In view of Buddhism, in the future, individuals must bear the consequences of revenge. So hateful mind losing benefits and harmful practices long. However, if badly treated unfairly and if the problem is not addressed, then the wicked can be extremely dire consequences later. In this context, it should be a strong aversion to the stance of compassion rather than hatred of the wicked. One of the Bodhisattva world is necessary, have a strong aversion, otherwise they shall be transgression. In addition, as China Import volumes given argument, starting anger leads to rebirth in the lowly realms in the future; if the fires burning in minutes, even trying to keep cheerful face anywhere, but it still looked bad; it emits waves of vicious people around will feel; apparently boiling water poured on the body of this person. In that moment, apart from people, animals also try to avoid that person. Anger leads to retribution label money; it makes ugly facial expressions change. Also, when the outbreak of intense anger, it makes sense of right and wrong and get the best possible bad consequences of temporary and long-term inactivity of the brain; people act like the fool. It was the disastrous consequences of anger. When thinking about this, it is essential to avoid starting it elated feelings. Even a multi-millionaire, educated, law, nuclear weapons or defense systems are not sophisticated protection or ensuring we avoid bad results of anger. Only new protected patience and a fulcrum for us to avoid negative effects of anger. Meditation. Currently, let's pause for five minutes to wear static meditation on what was discussed recently. Q: At last night's lecture, he taught that the essence of our nature center which benign compassion? A: Yes. Q: Then anger come from? A: This question needs to talk for hours. In view of Buddhism, simple answer is that it has no beginning from birth. Broader interpretation, Buddhism theory that there are many different minds. The most subtle consciousness is seen as the root of life past, present, future. This subtle consciousness is illusory virtual center (compounded) and arise from a variety of conditions. Buddhism concluded that the matter can not mind being there. So the only way is to accept there mindstreams continuous transformation. It is the foundation of the theory of reincarnation. When there is consciousness, ignorance and hatred also arise naturally. The bad or good feelings arising from the introduction of capital improvement without beginning. All are elements of mind. But bad feelings based on ignorance, but ignorance yet firmly rooted. Despite strong you are, not a bad sentiments that permanent root. In contrast, the good feelings of compassion or charity as intrinsic solid foundation, because they rely on reason. Obviously, afflictions like anger without it. Fundamental characteristics of subtle consciousness which is not good not evil. So, can purify and eliminate bad feelings. His basic nature is the Buddha nature. Anger and bad feelings which arise from without beginning, but can metabolize them. What we believe is the subtle consciousness has no beginning or ending point. Question: How to consider is when to have reacted violently? Please elaborate presentation of his reaction to the genocide of Tibetans. A: One of the reasons for those who reacted violently to hurt yourself because if ignored, the danger is that those who will have the habit of bad deeds, and will make them fall into long-term optimism and loss. Therefore, out of compassion mercy upon him, it is essential that need strong resistance. In summary, due to injuries and a new understanding such actions. When faced with the Chinese, we always avoid bad feelings start and careful not to control them. Therefore, if the anger seemed to emerge, we tried to control and let go of mind that, besides starting merciful compassion Chinese. Fundamental standpoint, one must start why merciful compassion of the wicked violence, because they are causing sin; while sow, they accumulate karmic will lead to unpredictable consequences in the future. We try to face such reflection to the Chinese. Yes! You're right; pilot were confronted with hatred and violence. At the same time, we also do not forget to keep righteous stance and strong protest if necessary. Q: Typically, the face of hatred, though not annoyed, but seems to make people more angry. How to solve this problem? A: I think this is a very good question. In that case, we must quickly assertiveness and sensitivity of real-world contexts. You're right; In some cases, though not angry, but due to strong resistance, make people more angry. If so, perhaps you should ignore it without strong resistance. However, here you have to consider the consequences of their reaction to that situation. If the wicked continue to follow bad habits and bad results will take a long-term future, it may need a strong aversion. If, however, reacted violently because the circumstances causing stress and anger they add, it is best to ignore. So, you must be sensitive to each particular case. This is one of the teachings of Buddhism. Personally, it's ideal to have little relationship, little tasks, little things to worry about, etc .. However, related to the general interests of the community, you must be engaged and the more practice as possible. Q: Why a golf anniversary ruined merit, rather than just a portion of merit? Affordable need many lifetimes to accumulate merit to be moments of happiness, anger do we enjoy that moment? A: It is difficult to answer and explain why so. Perhaps for that, the Buddha called 'phenomenon (legal) extremely mysterious'. Generally, when we discuss the nature of reality and the object observed, Buddhism split into three categories. One type consists of all the things we feel clear. Next, the second type is the facts do not seem obvious, but you can tell by feeling and reasoning. Typically, wisdom into the nature of emptiness; although this is not clear, but by using radical inference, you can feel the emptiness of all phenomena. Likewise, the impermanent always change the things you can understand through inference. The third type of phenomenon (the legal ceiling) is called by the name of specialization is 'phenomena (legal) extremely mysterious'. Concerning the question as an angry anniversary Bodhisattva likely ruined merit is accumulated in many lifetimes. That is the problem can not be understood by logic or deductive logic, because they are not clear. Only by relying on texts attest that we accept them. However, only the classics with special essential points are fully competent to authenticate. Here, it is important how the Buddhist canonical imprints, especially those of the competent ministries. Traditionally, sectarian Ty Ba Xa (Vaibhashika) maintaining the classic view that is the truth of the Buddha's teachings make Sakyamuni, should be able to accept their true value. Therefore, the commentator of the sect can not distinguish between classical Rights [i] and Real [ii]. However, all the Mahayana maintains the view that must be able to distinguish different types of texts. Can accept some kind of classic 'True' in the words and definitions. Conversely, for those classic 'Rights Thua', can not be accepted, in the words, but needs more interpretation. In fact, how to identify a particular type of canonical classics is' True (with defined and clear language)? If this need to consult with the other sutras, then the process will go forever, because these also need to refer to other competent sutras, etc .. Talk about the ultimate competence based on reason of human. Through reason, we set up the difference between the classic 'True' and the classic 'Rights Thua (need interpretation)'. If so, how do we determine the economic value of the phenomena discussed in the third category (extremely mysterious phenomenon)? As discussed, the only thing is based on the authority of the scriptures, or the Buddha's testimonial for us to accept our values. To do so, it is essential to have confidence in that teacher, that is Buddha. Again, while not d? A in the classics, but consider the teaching of the Buddha discusses the phenomenon, including the presentation of the path and the ultimate nature of reality, etc .. that we have can understand through reason and inference. Once you determine the value of his opinion, the new development your faith in which his guru. Also, we must consider the classic special presentation on the extremely mysterious phenomenon to ensure that there is contrast within this sutra. Through a combination of causes and conditions, we found that the Buddha which is reliable masters and in the classic no contradiction. Next, you can accept the endorsement of the Buddha on the given topic. Question: How to teach children patience? When our anger and how to deal? A: Regarding the first question, it's hard to use words to explain to children the value and importance of patience. Essential point here is to set a good example for their children. If you often irritable with little teasing, but to teach the children: 'You have patience, because patience is very important,' the words are completely ineffective. Regarding the second question, it's hard for me to say. However, more general arguments presented in this treatise may instruct you how to develop applications and patience even in such circumstances. Q: Can I use any method to reduce anger arises when it has reasonable? A: What is needed here is to consider the circumstances and causes and conditions leading to the arising of anger in that moment, and then interpret it to react and solve problems. However, this is also related to the cultivation of the individual way in everyday life (will discuss this request at the end of the book). Q: If there are no extreme form of patience as flexible, how strong protest Bodhisattva? A: There is a little misunderstanding about the definition of the Bodhisattva. Let no idea that the Bodhisattva is very weak. In fact, can be viewed as the Bodhisattva very resilient. For minded, Bodhisattvas very tough and uncompromising. In life, if someone does not ring well when being walked and despised, they are always tough response immediately, we see them as people with resilient nature. If so, Bodhisattva vows determination that will confront the mind of evil beings. This seems a bit pretentious, but of course, which is based on sound reasoning. This kind of courage seems a bit arrogant, but not in the direction of evil. If you read all of the Bodhisattva vow as chapter 'Return direction' tenth book Enter the Bodhisattva argument, we find many Bodhisattva vows and opinion in real life that is difficult to understand. So I see him as the mighty warrior resilient, without weakness. Sure, they have the ability to use force reacted violently when needed. Q: When we dedicate our merit through spiritual practice healed long ago, the current anger can ruin the merits that reasonable? A: If your dedication to attain his wish liberation or for Bodhi, heart benefit of others, the wisdom of all penetrating emptiness strong legal support, then of course that would merit beyond the scope ruined and will be protected. Transfer merit is important teachings of Buddhism. In the present book shop Stately argument, as presented on the way towards true recovery, Maitreya discussed the importance of solidly for Bodhi. When merit and virtue, you must have a solid Bodhi mind, because of the well that to benefit all sentient beings. Also, when the merit and virtue, you must have a clear awareness of the legal emptiness or their illusory nature. Once dedication, the merits that are 'Indian witness' past that merits recognition that the inherent nature of emptiness; unfortunate object of dedication and also happy that the nature of emptiness. This is called 'three French publications'. So, thanks to the virtues that you preserve merit. To be an effective spiritual practice and solidly focused on a perspective of practice is not enough. It is essential to support many causes and conditions such as wisdom, dedication, etc .. When practicing Mahayana, this is especially true. Patience is one of that continent. Third, the actions of Buddhahood be fulfilled by operating the well Bodhisattva. In the first section of the Bodhisattva Comments Enter he Shantideva discusses the merits and benefits of development for Bodhi, that wish to benefit others want to achieve Buddhahood for the benefit of all beings. He wrote: 'I prostrate to him whom Ni Area noble birth and manufacturing center. Human resources network peaceful regulation brings happiness Area Until who had hurt him. ' In this verse, he wrote that those who rise to the supreme benefit of others deserve capital fetish glass quarter, as wish to benefit others develop beings capable rescue infinitum. Because of the immense wish to benefit others is the source of happiness of his own happiness and immeasurable beings, so at sowing affinity with people who play mind Bodhi, whether it has a negative, but still leave the press profound subject lifetime. Despite foul or bad predestined making bad consequences, but the results will be good long-term benefit in the future, because once imprints with people who play for Bodhi. That's the power of boundless wish to benefit others. The foundation's primary immense wish to benefit others is compassion. The position is often taken refuge commentator front Buddhas, bodhisattvas, or deities Meditation in the first part of the verse proceedings. In contrast, in the first part of the book Enter China Luan Yue Xứng bowed his compassion, and emphasizes the importance and the interest that's precious in every part follows. Although practice or just play mind is practice, do not underestimate the value of precious time just found that heart Bodhi mind. At the time of the Buddha, the value and importance of compassion still exists. We found that although there are ways of teaching practice compassion with different explanation - why the fuss that support compassion - but all the great religions of the world converge on one point: Take heart from as the root ball. Can be defined as the application of compassion nonviolent mind, no harm, but this brings disastrous mistake with attachments in mind. So we see that there are two types of compassion. First, compassion is based on attachment of mind, immerse infected. Compassion and intimate feel that is totally biased: Mainly based on the object's attachment viewing is very close. In contrast, true compassion beyond the wrecked front: there is no such person membrane relatives or friends affordable. That center is based on the argument that everyone has fun and nature wants to avoid his suffering; everyone has the right to complete it meets the basic wishes as yourself. Through cognitive basic equal rights, we will be the center of the true compassion. Obviously, wisdom is supported component will assess the extent and depth of compassion. Buddhism discusses three main types of compassion. First, compassion is not supported wisdom. Second, compassion is the support of the true nature of wisdom apparent impermanence of beings assume temporary. Third, the true nature of wisdom penetrated salvage (Actual emptiness) of all things, selfless compassion is spread across all species. Whatever need arises, to practice true compassion and boundless wish to benefit others, but we all have the potential capital available there. According to the basic points difference with Buddhahood theory, one of my basic beliefs is available in addition to the basic potential of compassion, the fundamental nature of humanity and all living beings are gentle flower. Typically, consider the nurturing love of others and get their sense of expectancy from birth to death. Also, when there is the feeling of compassion, we find it naturally affects the right inner star. Furthermore, where behavior and mind, more compassionate, it seems that the more holy suitable for body structure on the impact to health and happiness, etc .. Again, have recorded negative consequences what if the health to do the opposite of that. Therefore, I think we can deduce that the basic nature of man is peaceful. If so, to try to live more consistent with the basic gentle nature of this is rational. However, we noticed a lot of tension within, the family, society, nation, international, etc .. when dealing with others. How to explain these things? I think, one of the causes and conditions that led to the conflict is our knowledge. Also thanks to the intelligence that we find a way to overcome this conflict. Compassion is requisite when using human knowledge to overcome the conflict because it created. I think, if we look at the reality, the truth clear that even within, how to resolve conflicts or is a spirit of harmony; contact that spirit with compassion. One aspect of compassion is to respect the rights and views of others. That is the basic foundation of harmony. I think whether or not known, requisite spirit of harmony which is based on deep compassion. Therefore, because of the basic nature of man is peaceful, so no matter how bad karma created, but the answer still salvage radical spin on love of humanity. So, love of humanity (compassion) is both a requisite of religion, just as it is essential in everyday life. Currently, it's chemistry if you look patience that context; that is, where with some difficulty, the practice patience is something precious. Shantideva wrote his first poem in the Patience Paramita: 1. do good faith, as reverence Tathagata, the operator generosity, hundreds of thousands of lives throughout would burn just by golf concept. The implications of the verse says that to have the ability to practice patience achievements, the prerequisite is to have the will to diligent, earnest effort because as long as the more powerful with stamina enduring the adversity will meet on the way to practice. Also, he should also be willing to volunteer to accept the difficulties on the path needed. Next, the initial step is to cultivate the mind strong passionate; to be like that, it is essential to reflect on the negative qualities of anger as well as the positive impact of patience heart. The verse above says that despite starting only anger for a moment has the potential to destroy the merit accumulated in a thousand lifetimes. Enter his book China Luan Yue Worthy (Chandrakirti) wrote that an anger concept about which moment will destroy the merit accumulated in hundred lifetimes. The difference between the two volumes of this reasoning is explained in view of the object of anger originator. If the subject of anger is the foremost Bodhisattva and the originator of your anger is not the Bodhisattva, the merit will be ruined more. Conversely, if the angry Bodhisattvas other Bodhisattvas merit would probably be ruined less. However, to determine the type of merit accumulated in many lives and was a destructive anger concept. Import volumes Bodhisattva Middle School Type Argument Argument and agree that merit accumulated from true wisdom less ruined than merit accumulated from skillful means. Typically, the merits accrued from such wisdom to understand wisdom arises ultimate nature of reality (emptiness wisdom willow Prize), the wisdom gained from meditation, and meditation merit remains in addition to the destruction of anger. In contrast, the merit accumulated from the practice of skillful means as generosity or morality can be incinerated aversion. It emphasizes on a 'many lives', ie a special timed-based Buddhist Abhidharma philosophy; 'many lives' meaning a 'eons', ie including twenty middle life. This also contact the Buddhist cosmology, ie theoretical explanation of the process of transformation of the universe. For example, according to the cosmology of the Abhidharma system, we split phase shifts into four parts: List, cylinders, tanks-not. These stages are split suit exact system. Find comparable point theory of modern cosmology of 'explosion created the universe (Big Bang)'; theories that explain the process of transformation of the universe in the range of fifteen to twenty billion years. According to this verse, the Lord is wisdom penetrated the true nature of reality (emptiness wisdom willow solutions) and any merit based on meditative attainment Tha Ma Away (Best contemplative mind) support which is beyond the scope of destruction of anger. Therefore, we clearly see the value of meditation and wisdom far Tha Ma penetrating emptiness. 2. There is nothing negative in anger; nothing solidly with patience. Therefore, in any way, I have tried to meditate on patience. Generally, there are many afflictions such as arrogance, arrogance, jealousy, greed, is wings, etc .. However, in the negativity that anger is the most negative, because there are two reasons. First, anger is the biggest obstacle for development practitioners about Bodhi benefit of others compassion. Secondly, when anger arises, it is capable of destroying the faith and peace of mind. According to Buddhist psychology, anger is one of six major afflictions. Tibetan write the word 'hatred' is 'Zhe sdang', and is translated into English as 'angry' or 'hatred'. However, I feel compelled to translate as 'hatred', as in the sense of 'anger' of English, in some special circumstances, it can be positive. This happens when anger is compassion stimulation, or it is operating as a catalyst for good behavior. In rare cases, the anger can be good; conversely, anger completely negative. So, do not translate the word 'Zhe sdang' as 'hatred' of Tantric context. Sometimes we hear the words, 'used religious hatred to religion'; That translation mistake. In this context, 'anger' is not the correct word; to use the word 'anger', ie 'anger used to practice religion'. Thus, the word 'Zhe sdang' which translates as 'angry' or 'anger', but uses the word 'hatred' is better, if talk about negativity. Two last sentence says: "Therefore, I must try by all means to meditate on patience '. For the purpose of supporting the patience, it is essential to have the resistance forces of anger and hatred, especially hatred. Must use all means to develop affinity with patience. In addition to adopting this way of life now, to visualize the situation, then consider react to that situation. Must often try to relieve anger and developing patience ability. 3. I would not mind if it's peace still nurture hatred sorrow. I will not have fun, because or insecurities and insomnia. This statement presents the current disastrous consequences of anger. For example, when anger arises strong, it completely controls us and destroy themselves in peaceful mind. Once inside the residence, it makes us feel restless frustration, and loss of appetite, insomnia, etc .. In general, I believe that the purpose of our life is bliss. In view of Buddhism, when we discuss four factors bring perfect happiness, the first two types associated with temporary happiness in the world, without the will of spiritual enlightenment end. To fully enjoy the happiness, the key is to mind. However, when the joy which, according to popular notions, we mistakenly see these factors as essential auxiliary; typical, robust health is seen as one of the essential elements for a happy life. Another factor is personal property. According to the conventional view, we see them as a source of happiness. The third element is a friend. We often see that in order to enjoy full happiness, there should be a friend to trust and empathy. In life, they are considered a source of happiness. However, to use them exclusively on objective happiness enjoyment satisfactory, mind plays an important role. If anger arises, it will harm the health, ie predestined ruin a life. Notwithstanding the enormous assets, but in a moment of frustration, we feel like breaking down before. Therefore, no assurance assets bring happiness is sought. Likewise, when we are angry, though his best friend also seemed annoyed 'cold' away. This, mind proved crucial in deciding we can achieve happiness affordable. So, let's shelve talk about practice; on the day, the more peaceful serene mind how much happier life much. However, when discussing peace serene mind, let us not confuse the mind neutral, cold, and completely senseless, unconsciously, empty. It was not peaceful means mind calmly. Sympathy, compassion is the root of peace and calm mind sincerity; This contact center wise enlightened awareness. If the inner turmoil and untamed, then even if all conditions outside facilities, but they will never bring happiness desired peace. Conversely, if the pure inner peace, then even if there is a lack of essential physical facilities, but we also enjoy genuine happiness. If you see causes anger arises, it arises generally when we get hurt or feel other people mistreatment, contrary to what you want. In that moment, given clear how it arises, we view it as friends and help protect or avenge themselves against those who have hurt and sorrow for themselves. So anger emerged as armor or guardians. But, in fact, it was only an illusion, because it is a delusion. In his treatise Enter China, he sure can Nguyet Xứng justify the use of force in retaliation power if it can help, or to prevent or mitigate the damage. But, not so, because of the physical injuries or physical damage has occurred. Therefore, revenge will in no way lessen or prevent damage or injury there. Instead of patience, but the negative reaction to that situation, not only lost, but also practical benefits sown evil mind, that oppressed and optimistic future. In view of Buddhism, in the future, individuals must bear the consequences of revenge. So hateful mind losing benefits and harmful practices long. However, if badly treated unfairly and if the problem is not addressed, then the wicked can be extremely dire consequences later. In this context, it should be a strong aversion to the stance of compassion rather than hatred of the wicked. One of the Bodhisattva world is necessary, have a strong aversion, otherwise they shall be transgression. In addition, as China Import volumes given argument, starting anger leads to rebirth in the lowly realms in the future; if the fires burning in minutes, even trying to keep cheerful face anywhere, but it still looked bad; it emits waves of vicious people around will feel; apparently boiling water poured on the body of this person. In that moment, apart from people, animals also try to avoid that person. Anger leads to retribution label money; it makes ugly facial expressions change. Also, when the outbreak of intense anger, it makes sense of right and wrong and get the best possible bad consequences of temporary and long-term inactivity of the brain; people act like the fool. It was the disastrous consequences of anger. When thinking about this, it is essential to avoid starting it elated feelings. Even a multi-millionaire, educated, law, nuclear weapons or defense systems are not sophisticated protection or ensuring we avoid bad results of anger. Only new protected patience and a fulcrum for us to avoid negative effects of anger. Meditation. Currently, let's pause for five minutes to wear static meditation on what was discussed recently. Q: At last night's lecture, he taught that the essence of our nature center which benign compassion? A: Yes. Q: Then anger come from? A: This question needs to talk for hours. In view of Buddhism, simple answer is that it has no beginning from birth. Broader interpretation, Buddhism theory that there are many different minds. The most subtle consciousness is seen as the root of life past, present, future. This subtle consciousness is illusory virtual center (compounded) and arise from a variety of conditions. Buddhism concluded that the matter can not mind being there. So the only way is to accept there mindstreams continuous transformation. It is the foundation of the theory of reincarnation. When there is consciousness, ignorance and hatred also arise naturally. The bad or good feelings arising from the introduction of capital improvement without beginning. All are elements of mind. But bad feelings based on ignorance, but ignorance yet firmly rooted. Despite strong you are, not a bad sentiments that permanent root. In contrast, the good feelings of compassion or charity as intrinsic solid foundation, because they rely on reason. Obviously, afflictions like anger without it. Fundamental characteristics of subtle consciousness which is not good not evil. So, can purify and eliminate bad feelings. His basic nature is the Buddha nature. Anger and bad feelings which arise from without beginning, but can metabolize them. What we believe is the subtle consciousness has no beginning or ending point. Question: How to consider is when to have reacted violently? Please elaborate presentation of his reaction to the genocide of Tibetans. A: One of the reasons for those who reacted violently to hurt yourself because if ignored, the danger is that those who will have the habit of bad deeds, and will make them fall into long-term optimism and loss. Therefore, out of compassion mercy upon him, it is essential that need strong resistance. In summary, due to injuries and a new understanding such actions. When faced with the Chinese, we always avoid bad feelings start and careful not to control them. Therefore, if the anger seemed to emerge, we tried to control and let go of mind that, besides starting merciful compassion Chinese. Fundamental standpoint, one must start why merciful compassion of the wicked violence, because they are causing sin; while sow, they accumulate karmic will lead to unpredictable consequences in the future. We try to face such reflection to the Chinese. Yes! You're right; pilot were confronted with hatred and violence. At the same time, we also do not forget to keep righteous stance and strong protest if necessary. Q: Typically, the face of hatred, though not annoyed, but seems to make people more angry. How to solve this problem? A: I think this is a very good question. In that case, we must quickly assertiveness and sensitivity of real-world contexts. You're right; In some cases, though not angry, but due to strong resistance, make people more angry. If so, perhaps you should ignore it without strong resistance. However, here you have to consider the consequences of their reaction to that situation. If the wicked continue to follow bad habits and bad results will take a long-term future, it may need a strong aversion. If, however, reacted violently because the circumstances causing stress and anger they add, it is best to ignore. So, you must be sensitive to each particular case. This is one of the teachings of Buddhism. Personally, it's ideal to have little relationship, little tasks, little things to worry about, etc .. However, related to the general interests of the community, you must be engaged and the more practice as possible. Q: Why a golf anniversary ruined merit, rather than just a portion of merit? Affordable need many lifetimes to accumulate merit to be moments of happiness, anger do we enjoy that moment? A: It is difficult to answer and explain why so. Perhaps for that, the Buddha called 'phenomenon (legal) extremely mysterious'. Generally, when we discuss the nature of reality and the object observed, Buddhism split into three categories. One type consists of all the things we feel clear. Next, the second type is the facts do not seem obvious, but you can tell by feeling and reasoning. Typically, wisdom into the nature of emptiness; although this is not clear, but by using radical inference, you can feel the emptiness of all phenomena. Likewise, the impermanent always change the things you can understand through inference. The third type of phenomenon (the legal ceiling) is called by the name of specialization is 'phenomena (legal) extremely mysterious'. Concerning the question as an angry anniversary Bodhisattva likely ruined merit is accumulated in many lifetimes. That is the problem can not be understood by logic or deductive logic, because they are not clear. Only by relying on texts attest that we accept them. However, only the classics with special essential points are fully competent to authenticate. Here, it is important how the Buddhist canonical imprints, especially those of the competent ministries. Traditionally, sectarian Ty Ba Xa (Vaibhashika) maintaining the classic view that is the truth of the Buddha's teachings make Sakyamuni, should be able to accept their true value. Therefore, the commentator of the sect can not distinguish between classical Rights [i] and Real [ii]. However, all the Mahayana maintains the view that must be able to distinguish different types of texts. Can accept some kind of classic 'True' in the words and definitions. Conversely, for those classic 'Rights Thua', can not be accepted, in the words, but needs more interpretation. In fact, how to identify a particular type of canonical classics is' True (with defined and clear language)? If this need to consult with the other sutras, then the process will go forever, because these also need to refer to other competent sutras, etc .. Talk about the ultimate competence based on reason of human. Through reason, we set up the difference between the classic 'True' and the classic 'Rights Thua (need interpretation)'. If so, how do we determine the economic value of the phenomena discussed in the third category (extremely mysterious phenomenon)? As discussed, the only thing is based on the authority of the scriptures, or the Buddha's testimonial for us to accept our values. To do so, it is essential to have confidence in that teacher, that is Buddha. Again, while not d? A in the classics, but consider the teaching of the Buddha discusses the phenomenon, including the presentation of the path and the ultimate nature of reality, etc .. that we have can understand through reason and inference. Once you determine the value of his opinion, the new development your faith in which his guru. Also, we must consider the classic special presentation on the extremely mysterious phenomenon to ensure that there is contrast within this sutra. Through a combination of causes and conditions, we found that the Buddha which is reliable masters and in the classic no contradiction. Next, you can accept the endorsement of the Buddha on the given topic. Question: How to teach children patience? When our anger and how to deal? A: Regarding the first question, it's hard to use words to explain to children the value and importance of patience. Essential point here is to set a good example for their children. If you often irritable with little teasing, but to teach the children: 'You have patience, because patience is very important,' the words are completely ineffective. Regarding the second question, it's hard for me to say. However, more general arguments presented in this treatise may instruct you how to develop applications and patience even in such circumstances. Q: Can I use any method to reduce anger arises when it has reasonable? A: What is needed here is to consider the circumstances and causes and conditions leading to the arising of anger in that moment, and then interpret it to react and solve problems. However, this is also related to the cultivation of the individual way in everyday life (will discuss this request at the end of the book). Q: If there are no extreme form of patience as flexible, how strong protest Bodhisattva? A: There is a little misunderstanding about the definition of the Bodhisattva. Let no idea that the Bodhisattva is very weak. In fact, can be viewed as the Bodhisattva very resilient. For minded, Bodhisattvas very tough and uncompromising. In life, if someone does not ring well when being walked and despised, they are always tough response immediately, we see them as people with resilient nature. If so, Bodhisattva vows determination that will confront the mind of evil beings. This seems a bit pretentious, but of course, which is based on sound reasoning. This kind of courage seems a bit arrogant, but not in the direction of evil. If you read all of the Bodhisattva vow as chapter 'Return direction' tenth book Enter the Bodhisattva argument, we find many Bodhisattva vows and opinion in real life that is difficult to understand. So I see him as the mighty warrior resilient, without weakness. Sure, they have the ability to use force reacted violently when needed. Q: When we dedicate our merit through spiritual practice healed long ago, the current anger can ruin the merits that reasonable? A: If your dedication to attain his wish liberation or for Bodhi, heart benefit of others, the wisdom of all penetrating emptiness strong legal support, then of course that would merit beyond the scope ruined and will be protected. Transfer merit is important teachings of Buddhism. In the present book shop Stately argument, as presented on the way towards true recovery, Maitreya discussed the importance of solidly for Bodhi. When merit and virtue, you must have a solid Bodhi mind, because of the well that to benefit all sentient beings. Also, when the merit and virtue, you must have a clear awareness of the legal emptiness or their illusory nature. Once dedication, the merits that are 'Indian witness' past that merits recognition that the inherent nature of emptiness; unfortunate object of dedication and also happy that the nature of emptiness. This is called 'three French publications'. So, thanks to the virtues that you preserve merit. To be an effective spiritual practice and solidly focused on a perspective of practice is not enough. It is essential to support many causes and conditions such as wisdom, dedication, etc .. When practicing Mahayana, this is especially true. Patience is one of that continent. Third, the actions of Buddhahood be fulfilled by operating the well Bodhisattva. In the first section of the Bodhisattva Comments Enter he Shantideva discusses the merits and benefits of development for Bodhi, that wish to benefit others want to achieve Buddhahood for the benefit of all beings. He wrote: 'I prostrate to him whom Ni Area noble birth and manufacturing center. Human resources network peaceful regulation brings happiness Area Until who had hurt him. ' In this verse, he wrote that those who rise to the supreme benefit of others deserve capital fetish glass quarter, as wish to benefit others develop beings capable rescue infinitum. Because of the immense wish to benefit others is the source of happiness of his own happiness and immeasurable beings, so at sowing affinity with people who play mind Bodhi, whether it has a negative, but still leave the press profound subject lifetime. Despite foul or bad predestined making bad consequences, but the results will be good long-term benefit in the future, because once imprints with people who play for Bodhi. That's the power of boundless wish to benefit others. The foundation's primary immense wish to benefit others is compassion. The position is often taken refuge commentator front Buddhas, bodhisattvas, or deities Meditation in the first part of the verse proceedings. In contrast, in the first part of the book Enter China Luan Yue Xứng bowed his compassion, and emphasizes the importance and the interest that's precious in every part follows. Although practice or just play mind is practice, do not underestimate the value of precious time just found that heart Bodhi mind. At the time of the Buddha, the value and importance of compassion still exists. We found that although there are ways of teaching practice compassion with different explanation - why the fuss that support compassion - but all the great religions of the world converge on one point: Take heart from as the root ball. Can be defined as the application of compassion nonviolent mind, no harm, but this brings disastrous mistake with attachments in mind. So we see that there are two types of compassion. First, compassion is based on attachment of mind, immerse infected. Compassion and intimate feel that is totally biased: Mainly based on the object's attachment viewing is very close. In contrast, true compassion beyond the wrecked front: there is no such person membrane relatives or friends affordable. That center is based on the argument that everyone has fun and nature wants to avoid his suffering; everyone has the right to complete it meets the basic wishes as yourself. Through cognitive basic equal rights, we will be the center of the true compassion. Obviously, wisdom is supported component will assess the extent and depth of compassion. Buddhism discusses three main types of compassion. First, compassion is not supported wisdom. Second, compassion is the support of the true nature of wisdom apparent impermanence of beings assume temporary. Third, the true nature of wisdom penetrated salvage (Actual emptiness) of all things, selfless compassion is spread across all species. Whatever need arises, to practice true compassion and boundless wish to benefit others, but we all have the potential capital available there. According to the basic points difference with Buddhahood theory, one of my basic beliefs is available in addition to the basic potential of compassion, the fundamental nature of humanity and all living beings are gentle flower. Typically, consider the nurturing love of others and get their sense of expectancy from birth to death. Also, when there is the feeling of compassion, we find it naturally affects the right inner star. Furthermore, where behavior and mind, more compassionate, it seems that the more holy suitable for body structure on the impact to health and happiness, etc .. Again, have recorded negative consequences what if the health to do the opposite of that. Therefore, I think we can deduce that the basic nature of man is peaceful. If so, to try to live more consistent with the basic gentle nature of this is rational. However, we noticed a lot of tension within, the family, society, nation, international, etc .. when dealing with others. How to explain these things? I think, one of the causes and conditions that led to the conflict is our knowledge. Also thanks to the intelligence that we find a way to overcome this conflict. Compassion is requisite when using human knowledge to overcome the conflict because it created. I think, if we look at the reality, the truth clear that even within, how to resolve conflicts or is a spirit of harmony; contact that spirit with compassion. One aspect of compassion is to respect the rights and views of others. That is the basic foundation of harmony. I think whether or not known, requisite spirit of harmony which is based on deep compassion. Therefore, because of the basic nature of man is peaceful, so no matter how bad karma created, but the answer still salvage radical spin on love of humanity. So, love of humanity (compassion) is both a requisite of religion, just as it is essential in everyday life. Currently, it's chemistry if you look patience that context; that is, where with some difficulty, the practice patience is something precious. Shantideva wrote his first poem in the Patience Paramita: 1. do good faith, as reverence Tathagata, the operator generosity, hundreds of thousands of lives throughout would burn just by golf concept. The implications of the verse says that to have the ability to practice patience achievements, the prerequisite is to have the will to diligent, earnest effort because as long as the more powerful with stamina enduring the adversity will meet on the way to practice. Also, he should also be willing to volunteer to accept the difficulties on the path needed. Next, the initial step is to cultivate the mind strong passionate; to be like that, it is essential to reflect on the negative qualities of anger as well as the positive impact of patience heart. The verse above says that despite starting only anger for a moment has the potential to destroy the merit accumulated in a thousand lifetimes. Enter his book China Luan Yue Worthy (Chandrakirti) wrote that an anger concept about which moment will destroy the merit accumulated in hundred lifetimes. The difference between the two volumes of this reasoning is explained in view of the object of anger originator. If the subject of anger is the foremost Bodhisattva and the originator of your anger is not the Bodhisattva, the merit will be ruined more. Conversely, if the angry Bodhisattvas other Bodhisattvas merit would probably be ruined less. However, to determine the type of merit accumulated in many lives and was a destructive anger concept. Import volumes Bodhisattva Middle School Type Argument Argument and agree that merit accumulated from true wisdom less ruined than merit accumulated from skillful means. Typically, the merits accrued from such wisdom to understand wisdom arises ultimate nature of reality (emptiness wisdom willow Prize), the wisdom gained from meditation, and meditation merit remains in addition to the destruction of anger. In contrast, the merit accumulated from the practice of skillful means as generosity or morality can be incinerated aversion. It emphasizes on a 'many lives', ie a special timed-based Buddhist Abhidharma philosophy; 'many lives' meaning a 'eons', ie including twenty middle life. This also contact the Buddhist cosmology, ie theoretical explanation of the process of transformation of the universe. For example, according to the cosmology of the Abhidharma system, we split phase shifts into four parts: List, cylinders, tanks-not. These stages are split suit exact system. Find comparable point theory of modern cosmology of 'explosion created the universe (Big Bang)'; theories that explain the process of transformation of the universe in the range of fifteen to twenty billion years. According to this verse, the Lord is wisdom penetrated the true nature of reality (emptiness wisdom willow solutions) and any merit based on meditative attainment Tha Ma Away (Best contemplative mind) support which is beyond the scope of destruction of anger. Therefore, we clearly see the value of meditation and wisdom far Tha Ma penetrating emptiness. 2. There is nothing negative in anger; nothing solidly with patience. Therefore, in any way, I have tried to meditate on patience. Generally, there are many afflictions such as arrogance, arrogance, jealousy, greed, is wings, etc .. However, in the negativity that anger is the most negative, because there are two reasons. First, anger is the biggest obstacle for development practitioners about Bodhi benefit of others compassion. Second, when anger arises, it is capable of destroying the faith and peace of mind. According to Buddhist psychology, anger is one of six major afflictions. Tibetan write the word 'hatred' is 'Zhe sdang', and is translated into English as 'angry' or 'hatred'. However, I feel compelled to translate as 'hatred', as in the sense of 'anger' of English, in some special circumstances, it can be positive. This happens when anger is compassion stimulation, or it is operating as a catalyst for good behavior. In rare cases, the anger can be good; conversely, anger completely negative. So, do not translate the word 'Zhe sdang' as 'hatred' of Tantric context. Sometimes we hear the words, 'used religious hatred to religion'; That translation mistake. In this context, 'anger' is not the correct word; to use the word 'anger', ie 'anger used to practice religion'. Thus, the word 'Zhe sdang' which translates as 'angry' or 'anger', but uses the word 'hatred' is better, if talk about negativity. Two last sentence says: "Therefore, I must try by all means to meditate on patience '. For the purpose of supporting the patience, it is essential to have the resistance forces of anger and hatred, especially hatred. Must use all means to develop affinity with patience. In addition to adopting this way of life now, to visualize the situation, then consider react to that situation. Must often try to relieve anger and developing patience ability. 3. I would not mind if it's peace still nurture hatred sorrow. I will not have fun, because or insecurities and insomnia. This statement presents the current disastrous consequences of anger. For example, when anger arises strong, it completely controls us and destroy themselves in peaceful mind. Once inside the residence, it makes us feel restless frustration, and loss of appetite, insomnia, etc .. In general, I believe that the purpose of our life is bliss. In view of Buddhism, when we discuss four factors bring perfect happiness, the first two types associated with temporary happiness in the world, without the will of spiritual enlightenment end. To fully enjoy the happiness, the key is to mind. However, when the joy which, according to popular notions, we mistakenly see these factors as essential auxiliary; typical, robust health is seen as one of the essential elements for a happy life. Another factor is personal property. According to the conventional view, we see them as a source of happiness. The third element is a friend. We often see that in order to enjoy full happiness, there should be a friend to trust and empathy. In life, they are considered a source of happiness. However, to use them exclusively on objective happiness enjoyment satisfactory, mind plays an important role. If anger arises, it will harm the health, ie predestined ruin a life. Notwithstanding the enormous assets, but in a moment of frustration, we feel like breaking down before. Therefore, no assurance assets bring happiness is sought. Likewise, when we are angry, though his best friend also seemed annoyed 'cold' away. This, mind proved crucial in deciding we can achieve happiness affordable. So, let's shelve talk about practice; on the day, the more peaceful serene mind how much happier life much. However, when discussing peace serene mind, let us not confuse the mind neutral, cold, and completely senseless, unconsciously, empty. It was not peaceful means mind calmly. Sympathy, compassion is the root of peace and calm mind sincerity; This contact center wise enlightened awareness. If the inner turmoil and untamed, then even if all conditions outside facilities, but they will never bring happiness desired peace. Conversely, if the pure inner peace, then even if there is a lack of essential physical facilities, but we also enjoy genuine happiness. If you see causes anger arises, it arises generally when we get hurt or feel other people mistreatment, contrary to what you want. In that moment, given clear how it arises, we view it as friends and help protect or avenge themselves against those who have hurt and sorrow for themselves. So anger emerged as armor or guardians. But, in fact, it was only an illusion, because it is a delusion. In his treatise Enter China, he sure can Nguyet Xứng justify the use of force in retaliation power if it can help, or to prevent or mitigate the damage. But, not so, because of the physical injuries or physical damage has occurred. Therefore, revenge will in no way lessen or prevent damage or injury there. Instead of patience, but the negative reaction to that situation, not only lost, but also practical benefits sown evil mind, that oppressed and optimistic future. In view of Buddhism, in the future, individuals must bear the consequences of revenge. So hateful mind losing benefits and harmful practices long. However, if badly treated unfairly and if the problem is not addressed, then the wicked can be extremely dire consequences later. In this context, it should be a strong aversion to the stance of compassion rather than hatred of the wicked. One of the Bodhisattva world is necessary, have a strong aversion, otherwise they shall be transgression. In addition, as China Import volumes given argument, starting anger leads to rebirth in the lowly realms in the future; if the fires burning in minutes, even trying to keep cheerful face anywhere, but it still looked bad; it emits waves of vicious people around will feel; apparently boiling water poured on the body of this person. In that moment, apart from people, animals also try to avoid that person. Anger leads to retribution label money; it makes ugly facial expressions change. Also, when the outbreak of intense anger, it makes sense of right and wrong and get the best possible bad consequences of temporary and long-term inactivity of the brain; people act like the fool. It was the disastrous consequences of anger. When thinking about this, it is essential to avoid starting it elated feelings. Even a multi-millionaire, educated, law, nuclear weapons or defense systems are not sophisticated protection or ensuring we avoid bad results of anger. Only new protected patience and a fulcrum for us to avoid negative effects of anger. Meditation. Currently, let's pause for five minutes to wear static meditation on what was discussed recently. Q: At last night's lecture, he taught that the essence of our nature center which benign compassion? A: Yes. Q: Then anger come from? A: This question needs to talk for hours. In view of Buddhism, simple answer is that it has no beginning from birth. Broader interpretation, Buddhism theory that there are many different minds. The most subtle consciousness is seen as the root of life past, present, future. This subtle consciousness is illusory virtual center (compounded) and arise from a variety of conditions. Buddhism concluded that the matter can not mind being there. So the only way is to accept there mindstreams continuous transformation. It is the foundation of the theory of reincarnation. When there is consciousness, ignorance and hatred also arise naturally. The bad or good feelings arising from the introduction of capital improvement without beginning. All are elements of mind. But bad feelings based on ignorance, but ignorance yet firmly rooted. Despite strong you are, not a bad sentiments that permanent root. In contrast, the good feelings of compassion or charity as intrinsic solid foundation, because they rely on reason. Obviously, afflictions like anger without it. Fundamental characteristics of subtle consciousness which is not good not evil. So, can purify and eliminate bad feelings. His basic nature is the Buddha nature. Anger and bad feelings which arise from without beginning, but can metabolize them. What we believe is the subtle consciousness has no beginning or ending point. Question: How to consider is when to have reacted violently? Please elaborate presentation of his reaction to the genocide of Tibetans. A: One of the reasons for those who reacted violently to hurt yourself because if ignored, the danger is that those who will have the habit of bad deeds, and will make them fall into long-term optimism and loss. Therefore, out of compassion mercy upon him, it is essential that need strong resistance. In summary, due to injuries and a new understanding such actions. When faced with the Chinese, we always avoid bad feelings start and careful not to control them. Therefore, if the anger seemed to emerge, we tried to control and let go of mind that, besides starting merciful compassion Chinese. Fundamental standpoint, one must start why merciful compassion of the wicked violence, because they are causing sin; while sow, they accumulate karmic will lead to unpredictable consequences in the future. We try to face such reflection to the Chinese. Yes! You're right; pilot were confronted with hatred and violence. At the same time, we also do not forget to keep righteous stance and strong protest if necessary. Q: Typically, the face of hatred, though not annoyed, but seems to make people more angry. How to solve this problem? A: I think this is a very good question. In that case, we must quickly assertiveness and sensitivity of real-world contexts. You're right; In some cases, though not angry, but due to strong resistance, make people more angry. If so, perhaps you should ignore it without strong resistance. However, here you have to consider the consequences of their reaction to that situation. If the wicked continue to follow bad habits and bad results will take a long-term future, it may need a strong aversion. If, however, reacted violently because the circumstances causing stress and anger they add, it is best to ignore. So, you must be sensitive to each particular case. This is one of the teachings of Buddhism. Personally, it's ideal to have little relationship, little tasks, little things to worry about, etc .. However, related to the general interests of the community, you must be engaged and the more practice as possible. Q: Why a golf anniversary ruined merit, rather than just a portion of merit? Affordable need many lifetimes to accumulate merit to be moments of happiness, anger do we enjoy that moment? A: It is difficult to answer and explain why so. Perhaps for that, the Buddha called 'phenomenon (legal) extremely mysterious'. Generally, when we discuss the nature of reality and the object observed, Buddhism split into three categories. One type consists of all the things we feel clear. Next, the second type is the facts do not seem obvious, but you can tell by feeling and reasoning. Typically, wisdom into the nature of emptiness; although this is not clear, but by using radical inference, you can feel the emptiness of all phenomena. Likewise, the impermanent always change the things you can understand through inference. The third type of phenomenon (the legal ceiling) is called by the name of specialization is 'phenomena (legal) extremely mysterious'. Concerning the question as an angry anniversary Bodhisattva likely ruined merit is accumulated in many lifetimes. That is the problem can not be understood by logic or deductive logic, because they are not clear. Only by relying on texts attest that we accept them. However, only the classics with special essential points are fully competent to authenticate. Here, it is important how the Buddhist canonical imprints, especially those of the competent ministries. Traditionally, sectarian Ty Ba Xa (Vaibhashika) maintaining the classic view that is the truth of the Buddha's teachings make Sakyamuni, should be able to accept their true value. Therefore, the commentator of the sect can not distinguish between classical Rights [i] and Real [ii]. However, all the Mahayana maintains the view that must be able to distinguish different types of texts. Can accept some kind of classic 'True' in the words and definitions. Conversely, for those classic 'Rights Thua', can not be accepted, in the words, but needs more interpretation. In fact, how to identify a particular type of canonical classics is' True (with defined and clear language)? If this need to consult with the other sutras, then the process will go forever, because these also need to refer to other competent sutras, etc .. Talk about the ultimate competence based on reason of human. Through reason, we set up the difference between the classic 'True' and the classic 'Rights Thua (need interpretation)'. If so, how do we determine the economic value of the phenomena discussed in the third category (extremely mysterious phenomenon)? As discussed, the only thing is based on the authority of the scriptures, or the Buddha's testimonial for us to accept our values. To do so, it is essential to have confidence in that teacher, that is Buddha. Again, while not d? A in the classics, but consider the teaching of the Buddha discusses the phenomenon, including the presentation of the path and the ultimate nature of reality, etc .. that we have can understand through reason and inference. Once you determine the value of his opinion, the new development your faith in which his guru. Also, we must consider the classic special presentation on the extremely mysterious phenomenon to ensure that there is contrast within this sutra. Through a combination of causes and conditions, we found that the Buddha which is reliable masters and in the classic no contradiction. Next, you can accept the endorsement of the Buddha on the given topic. Question: How to teach children patience? When our anger and how to deal? A: Regarding the first question, it's hard to use words to explain to children the value and importance of patience. Essential point here is to set a good example for their children. If you often irritable with little teasing, but to teach the children: 'You have patience, because patience is very important,' the words are completely ineffective. Regarding the second question, it's hard for me to say. However, more general arguments presented in this treatise may instruct you how to develop applications and patience even in such circumstances. Q: Can I use any method to reduce anger arises when it has reasonable? A: What is needed here is to consider the circumstances and causes and conditions leading to the arising of anger in that moment, and then interpret it to react and solve problems. However, this is also related to the cultivation of the individual way in everyday life (will discuss this request at the end of the book). Q: If there are no extreme form of patience as flexible, how strong protest Bodhisattva? A: There is a little misunderstanding about the definition of the Bodhisattva. Let no idea that the Bodhisattva is very weak. In fact, can be viewed as the Bodhisattva very resilient. For minded, Bodhisattvas very tough and uncompromising. In life, if someone does not ring well when being walked and despised, they are always tough response immediately, we see them as people with resilient nature. If so, Bodhisattva vows determination that will confront the mind of evil beings. This seems a bit pretentious, but of course, which is based on sound reasoning. This kind of courage seems a bit arrogant, but not in the direction of evil. If you read all of the Bodhisattva vow as chapter 'Return direction' tenth book Enter the Bodhisattva argument, we find many Bodhisattva vows and opinion in real life that is difficult to understand. So I see him as the mighty warrior resilient, without weakness. Sure, they have the ability to use force reacted violently when needed. Q: When we dedicate our merit through spiritual practice healed long ago, the current anger can ruin the merits that reasonable? A: If your dedication to attain his wish liberation or for Bodhi, heart benefit of others, the wisdom of all penetrating emptiness strong legal support, then of course that would merit beyond the scope ruined and will be protected. Transfer merit is important teachings of Buddhism. In the present book shop Stately argument, as presented on the way towards true recovery, Maitreya discussed the importance of solidly for Bodhi. When merit and virtue, you must have a solid Bodhi mind, because of the well that to benefit all sentient beings. Also, when the merit and virtue, you must have a clear awareness of the legal emptiness or their illusory nature. Once dedication, the merits that are 'Indian witness' past that merits recognition that the inherent nature of emptiness; unfortunate object of dedication and also happy that the nature of emptiness. This is called 'three French publications'. So, thanks to the virtues that you preserve merit. To be an effective spiritual practice and solidly focused on a perspective of practice is not enough. It is essential to support many causes and conditions such as wisdom, dedication, etc .. When practicing Mahayana, this is especially true. but we all have the potential capital available there. According to the basic points difference with Buddhahood theory, one of my basic beliefs is available in addition to the basic potential of compassion, the fundamental nature of humanity and all living beings are gentle flower. Typically, consider the nurturing love of others and get their sense of expectancy from birth to death. Also, when there is the feeling of compassion, we find it naturally affects the right inner star. Furthermore, where behavior and mind, more compassionate, it seems that the more holy suitable for body structure on the impact to health and happiness, etc .. Again, have recorded negative consequences what if the health to do the opposite of that. Therefore, I think we can deduce that the basic nature of man is peaceful. If so, to try to live more consistent with the basic gentle nature of this is rational. However, we noticed a lot of tension within, the family, society, nation, international, etc .. when dealing with others. How to explain these things? I think, one of the causes and conditions that led to the conflict is our knowledge. Also thanks to the intelligence that we find a way to overcome this conflict. Compassion is requisite when using human knowledge to overcome the conflict because it created. I think, if we look at the reality, the truth clear that even within, how to resolve conflicts or is a spirit of harmony; contact that spirit with compassion. One aspect of compassion is to respect the rights and views of others. That is the basic foundation of harmony. I think whether or not known, requisite spirit of harmony which is based on deep compassion. Therefore, because of the basic nature of man is peaceful, so no matter how bad karma created, but the answer still salvage radical spin on love of humanity. So, love of humanity (compassion) is both a requisite of religion, just as it is essential in everyday life. Currently, it's chemistry if you look patience that context; that is, where with some difficulty, the practice patience is something precious. Shantideva wrote his first poem in the Patience Paramita: 1. do good faith, as reverence Tathagata, the operator generosity, hundreds of thousands of lives throughout would burn just by golf concept. The implications of the verse says that to have the ability to practice patience achievements, the prerequisite is to have the will to diligent, earnest effort because as long as the more powerful with stamina enduring the adversity will meet on the way to practice. Also, he should also be willing to volunteer to accept the difficulties on the path needed. Next, the initial step is to cultivate the mind strong passionate; to be like that, it is essential to reflect on the negative qualities of anger as well as the positive impact of patience heart. The verse above says that despite starting only anger for a moment has the potential to destroy the merit accumulated in a thousand lifetimes. Enter his book China Luan Yue Worthy (Chandrakirti) wrote that an anger concept about which moment will destroy the merit accumulated in hundred lifetimes. The difference between the two volumes of this reasoning is explained in view of the object of anger originator. If the subject of anger is the foremost Bodhisattva and the originator of your anger is not the Bodhisattva, the merit will be ruined more. Conversely, if the angry Bodhisattvas other Bodhisattvas merit would probably be ruined less. However, to determine the type of merit accumulated in many lives and was a destructive anger concept. Import volumes Bodhisattva Middle School Type Argument Argument and agree that merit accumulated from true wisdom less ruined than merit accumulated from skillful means. Typically, the merits accrued from such wisdom to understand wisdom arises ultimate nature of reality (emptiness wisdom willow Prize), the wisdom gained from meditation, and meditation merit remains in addition to the destruction of anger. In contrast, the merit accumulated from the practice of skillful means as generosity or morality can be incinerated aversion. It emphasizes on a 'many lives', ie a special timed-based Buddhist Abhidharma philosophy; 'many lives' meaning a 'eons', ie including twenty middle life. This also contact the Buddhist cosmology, ie theoretical explanation of the process of transformation of the universe. For example, according to the cosmology of the Abhidharma system, we split phase shifts into four parts: List, cylinders, tanks-not. These stages are split suit exact system. Find comparable point theory of modern cosmology of 'explosion created the universe (Big Bang)'; theories that explain the process of transformation of the universe in the range of fifteen to twenty billion years. According to this verse, the Lord is wisdom penetrated the true nature of reality (emptiness wisdom willow solutions) and any merit based on meditative attainment Tha Ma Away (Best contemplative mind) support which is beyond the scope of destruction of anger. Therefore, we clearly see the value of meditation and wisdom far Tha Ma penetrating emptiness. 2. There is nothing negative in anger; nothing solidly with patience. Therefore, in any way, I have tried to meditate on patience. Generally, there are many afflictions such as arrogance, arrogance, jealousy, greed, is wings, etc .. However, in the negativity that anger is the most negative, because there are two reasons. First, anger is the biggest obstacle for development practitioners about Bodhi benefit of others compassion. Second, when anger arises, it is capable of destroying the faith and peace of mind. According to Buddhist psychology, anger is one of six major afflictions. Tibetan write the word 'hatred' is 'Zhe sdang', and is translated into English as 'angry' or 'hatred'. However, I feel compelled to translate as 'hatred', as in the sense of 'anger' of English, in some special circumstances, it can be positive. This happens when anger is compassion stimulation, or it is operating as a catalyst for good behavior. In rare cases, the anger can be good; conversely, anger completely negative. So, do not translate the word 'Zhe sdang' as 'hatred' of Tantric context. Sometimes we hear the words, 'used religious hatred to religion'; That translation mistake. In this context, 'anger' is not the correct word; to use the word 'anger', ie 'anger used to practice religion'. Thus, the word 'Zhe sdang' which translates as 'angry' or 'anger', but uses the word 'hatred' is better, if talk about negativity.Two last sentence says: "Therefore, I must try by all means to meditate on patience '. For the purpose of supporting the patience, it is essential to have the resistance forces of anger and hatred, especially hatred. Must use all means to develop affinity with patience. In addition to adopting this way of life now, to visualize the situation, then consider react to that situation. Must often try to relieve anger and developing patience ability. 3. I would not mind if it's peace still nurture hatred sorrow. I will not have fun, because or insecurities and insomnia. This statement presents the current disastrous consequences of anger. For example, when anger arises strong, it completely controls us and destroy themselves in peaceful mind. Once inside the residence, it makes us feel restless frustration, and loss of appetite, insomnia, etc .. In general, I believe that the purpose of our life is bliss. In view of Buddhism, when we discuss four factors bring perfect happiness, the first two types associated with temporary happiness in the world, without the will of spiritual enlightenment end. To fully enjoy the happiness, the key is to mind. However, when the joy which, according to popular notions, we mistakenly see these factors as essential auxiliary; typical, robust health is seen as one of the essential elements for a happy life. Another factor is personal property. According to the conventional view, we see them as a source of happiness. The third element is a friend. We often see that in order to enjoy full happiness, there should be a friend to trust and empathy. In life, they are considered a source of happiness. However, to use them exclusively on objective happiness enjoyment satisfactory, mind plays an important role. If anger arises, it will harm the health, ie predestined ruin a life. Notwithstanding the enormous assets, but in a moment of frustration, we feel like breaking down before. Therefore, no assurance assets bring happiness is sought. Likewise, when we are angry, though his best friend also seemed annoyed 'cold' away. This, mind proved crucial in deciding we can achieve happiness affordable. So, let's shelve talk about practice; on the day, the more peaceful serene mind how much happier life much. However, when discussing peace serene mind, let us not confuse the mind neutral, cold, and completely senseless, unconsciously, empty. It was not peaceful means mind calmly. Sympathy, compassion is the root of peace and calm mind sincerity; This contact center wise enlightened awareness. If the inner turmoil and untamed, then even if all conditions outside facilities, but they will never bring happiness desired peace. Conversely, if the pure inner peace, then even if there is a lack of essential physical facilities, but we also enjoy genuine happiness. If you see causes anger arises, it arises generally when we get hurt or feel other people mistreatment, contrary to what you want. In that moment, given clear how it arises, we view it as friends and help protect or avenge themselves against those who have hurt and sorrow for themselves. So anger emerged as armor or guardians. But, in fact, it was only an illusion, because it is a delusion. In his treatise Enter China, he sure can Nguyet Xứng justify the use of force in retaliation power if it can help, or to prevent or mitigate the damage. But, not so, because of the physical injuries or physical damage has occurred. Therefore, revenge will in no way lessen or prevent damage or injury there. Instead of patience, but the negative reaction to that situation, not only lost, but also practical benefits sown evil mind, that oppressed and optimistic future. In view of Buddhism, in the future, individuals must bear the consequences of revenge. So hateful mind losing benefits and harmful practices long. However, if badly treated unfairly and if the problem is not addressed, then the wicked can be extremely dire consequences later. In this context, it should be a strong aversion to the stance of compassion rather than hatred of the wicked. One of the Bodhisattva world is necessary, have a strong aversion, otherwise they shall be transgression. In addition, as China Import volumes given argument, starting anger leads to rebirth in the lowly realms in the future; if the fires burning in minutes, even trying to keep cheerful face anywhere, but it still looked bad; it emits waves of vicious people around will feel; apparently boiling water poured on the body of this person. In that moment, apart from people, animals also try to avoid that person. Anger leads to retribution label money; it makes ugly facial expressions change. Also, when the outbreak of intense anger, it makes sense of right and wrong and get the best possible bad consequences of temporary and long-term inactivity of the brain; people act like the fool. It was the disastrous consequences of anger. When thinking about this, it is essential to avoid starting it elated feelings. Even a multi-millionaire, educated, law, nuclear weapons or defense systems are not sophisticated protection or ensuring we avoid bad results of anger. Only new protected patience and a fulcrum for us to avoid negative effects of anger. Meditation. Currently, let's pause for five minutes to wear static meditation on what was discussed recently. Q: At last night's lecture, he taught that the essence of our nature center which benign compassion? A: Yes. Q: Then anger come from? A: This question needs to talk for hours. In view of Buddhism, simple answer is that it has no beginning from birth. Broader interpretation, Buddhism theory that there are many different minds. The most subtle consciousness is seen as the root of life past, present, future. This subtle consciousness is illusory virtual center (compounded) and arise from a variety of conditions. Buddhism concluded that the matter can not mind being there. So the only way is to accept there mindstreams continuous transformation. It is the foundation of the theory of reincarnation. When there is consciousness, ignorance and hatred also arise naturally. The bad or good feelings arising from the introduction of capital improvement without beginning. All are elements of mind. But bad feelings based on ignorance, but ignorance yet firmly rooted. Despite strong you are, not a bad sentiments that permanent root. In contrast, the good feelings of compassion or charity as intrinsic solid foundation, because they rely on reason. Obviously, afflictions like anger without it. Fundamental characteristics of subtle consciousness which is not good not evil. So, can purify and eliminate bad feelings. His basic nature is the Buddha nature. Anger and bad feelings which arise from without beginning, but can metabolize them. What we believe is the subtle consciousness has no beginning or ending point. Question: How to consider is when to have reacted violently? Please elaborate presentation of his reaction to the genocide of Tibetans. A: One of the reasons for those who reacted violently to hurt yourself because if ignored, the danger is that those who will have the habit of bad deeds, and will make them fall into long-term optimism and loss. Therefore, out of compassion mercy upon him, it is essential that need strong resistance. In summary, due to injuries and a new understanding such actions. When faced with the Chinese, we always avoid bad feelings start and careful not to control them. Therefore, if the anger seemed to emerge, we tried to control and let go of mind that, besides starting merciful compassion Chinese. Fundamental standpoint, one must start why merciful compassion of the wicked violence, because they are causing sin; while sow, they accumulate karmic will lead to unpredictable consequences in the future. We try to face such reflection to the Chinese. Yes! You're right; pilot were confronted with hatred and violence. At the same time, we also do not forget to keep righteous stance and strong protest if necessary. Q: Typically, the face of hatred, though not annoyed, but seems to make people more angry. How to solve this problem? A: I think this is a very good question. In that case, we must quickly assertiveness and sensitivity of real-world contexts. You're right; In some cases, though not angry, but due to strong resistance, make people more angry. If so, perhaps you should ignore it without strong resistance. However, here you have to consider the consequences of their reaction to that situation. If the wicked continue to follow bad habits and bad results will take a long-term future, it may need a strong aversion. If, however, reacted violently because the circumstances causing stress and anger they add, it is best to ignore. So, you must be sensitive to each particular case. This is one of the teachings of Buddhism. Personally, it's ideal to have little relationship, little tasks, little things to worry about, etc .. However, related to the general interests of the community, you must be engaged and the more practice as possible. Q: Why a golf anniversary ruined merit, rather than just a portion of merit? Affordable need many lifetimes to accumulate merit to be moments of happiness, anger do we enjoy that moment? A: It is difficult to answer and explain why so. Perhaps for that, the Buddha called 'phenomenon (legal) extremely mysterious'. Generally, when we discuss the nature of reality and the object observed, Buddhism split into three categories. One type consists of all the things we feel clear. Next, the second type is the facts do not seem obvious, but you can tell by feeling and reasoning. Typically, wisdom into the nature of emptiness; although this is not clear, but by using radical inference, you can feel the emptiness of all phenomena. Likewise, the impermanent always change the things you can understand through inference. The third type of phenomenon (the legal ceiling) is called by the name of specialization is 'phenomena (legal) extremely mysterious'. Concerning the question as an angry anniversary Bodhisattva likely ruined merit is accumulated in many lifetimes. That is the problem can not be understood by logic or deductive logic, because they are not clear. Only by relying on texts attest that we accept them. However, only the classics with special essential points are fully competent to authenticate. Here, it is important how the Buddhist canonical imprints, especially those of the competent ministries. Traditionally, sectarian Ty Ba Xa (Vaibhashika) maintaining the classic view that is the truth of the Buddha's teachings make Sakyamuni, should be able to accept their true value. Therefore, the commentator of the sect can not distinguish between classical Rights [i] and Real [ii]. However, all the Mahayana maintains the view that must be able to distinguish different types of texts. Can accept some kind of classic 'True' in the words and definitions. Conversely, for those classic 'Rights Thua', can not be accepted, in the words, but needs more interpretation. In fact, how to identify a particular type of canonical classics is' True (with defined and clear language)? If this need to consult with the other sutras, then the process will go forever, because these also need to refer to other competent sutras, etc .. Talk about the ultimate competence based on reason of human. Through reason, we set up the difference between the classic 'True' and the classic 'Rights Thua (need interpretation)'. If so, how do we determine the economic value of the phenomena discussed in the third category (extremely mysterious phenomenon)? As discussed, the only thing is based on the authority of the scriptures, or the Buddha's testimonial for us to accept our values. To do so, it is essential to have confidence in that teacher, that is Buddha. Again, while not d? A in the classics, but consider the teaching of the Buddha discusses the phenomenon, including the presentation of the path and the ultimate nature of reality, etc .. that we have can understand through reason and inference. Once you determine the value of his opinion, the new development your faith in which his guru. Also, we must consider the classic special presentation on the extremely mysterious phenomenon to ensure that there is contrast within this sutra. Through a combination of causes and conditions, we found that the Buddha which is reliable masters and in the classic no contradiction. Next, you can accept the endorsement of the Buddha on the given topic. Question: How to teach children patience? When our anger and how to deal? A: Regarding the first question, it's hard to use words to explain to children the value and importance of patience. Essential point here is to set a good example for their children. If you often irritable with little teasing, but to teach the children: 'You have patience, because patience is very important,' the words are completely ineffective. Regarding the second question, it's hard for me to say. However, more general arguments presented in this treatise may instruct you how to develop applications and patience even in such circumstances. Q: Can I use any method to reduce anger arises when it has reasonable? A: What is needed here is to consider the circumstances and causes and conditions leading to the arising of anger in that moment, and then interpret it to react and solve problems. However, this is also related to the cultivation of the individual way in everyday life (will discuss this request at the end of the book). Q: If there are no extreme form of patience as flexible, how strong protest Bodhisattva? A: There is a little misunderstanding about the definition of the Bodhisattva. Let no idea that the Bodhisattva is very weak. In fact, can be viewed as the Bodhisattva very resilient. For minded, Bodhisattvas very tough and uncompromising. In life, if someone does not ring well when being walked and despised, they are always tough response immediately, we see them as people with resilient nature. If so, Bodhisattva vows determination that will confront the mind of evil beings. This seems a bit pretentious, but of course, which is based on sound reasoning. This kind of courage seems a bit arrogant, but not in the direction of evil. If you read all of the Bodhisattva vow as chapter 'Return direction' tenth book Enter the Bodhisattva argument, we find many Bodhisattva vows and opinion in real life that is difficult to understand. So I see him as the mighty warrior resilient, without weakness. Sure, they have the ability to use force reacted violently when needed. Q: When we dedicate our merit through spiritual practice healed long ago, the current anger can ruin the merits that reasonable? A: If your dedication to attain his wish liberation or for Bodhi, heart benefit of others, the wisdom of all penetrating emptiness strong legal support, then of course that would merit beyond the scope ruined and will be protected. Transfer merit is important teachings of Buddhism. In the present book shop Stately argument, as presented on the way towards true recovery, Maitreya discussed the importance of solidly for Bodhi. When merit and virtue, you must have a solid Bodhi mind, because of the well that to benefit all sentient beings. Also, when the merit and virtue, you must have a clear awareness of the legal emptiness or their illusory nature. Once dedication, the merits that are 'Indian witness' past that merits recognition that the inherent nature of emptiness; unfortunate object of dedication and also happy that the nature of emptiness. This is called 'three French publications'. So, thanks to the virtues that you preserve merit. To be an effective spiritual practice and solidly focused on a perspective of practice is not enough. It is essential to support many causes and conditions such as wisdom, dedication, etc .. When practicing Mahayana, this is especially true. but we all have the potential capital available there. According to the basic points difference with Buddhahood theory, one of my basic beliefs is available in addition to the basic potential of compassion, the fundamental nature of humanity and all living beings are gentle flower. Typically, consider the nurturing love of others and get their sense of expectancy from birth to death. Also, when there is the feeling of compassion, we find it naturally affects the right inner star. Furthermore, where behavior and mind, more compassionate, it seems that the more holy suitable for body structure on the impact to health and happiness, etc .. Again, have recorded negative consequences what if the health to do the opposite of that. Therefore, I think we can deduce that the basic nature of man is peaceful. If so, to try to live more consistent with the basic gentle nature of this is rational. However, we noticed a lot of tension within, the family, society, nation, international, etc .. when dealing with others. How to explain these things? I think, one of the causes and conditions that led to the conflict is our knowledge. Also thanks to the intelligence that we find a way to overcome this conflict. Compassion is requisite when using human knowledge to overcome the conflict because it created. I think, if we look at the reality, the truth clear that even within, how to resolve conflicts or is a spirit of harmony; contact that spirit with compassion. One aspect of compassion is to respect the rights and views of others. That is the basic foundation of harmony. I think whether or not known, requisite spirit of harmony which is based on deep compassion. Therefore, because of the basic nature of man is peaceful, so no matter how bad karma created, but the answer still salvage radical spin on love of humanity. So, love of humanity (compassion) is both a requisite of religion, just as it is essential in everyday life. Currently, it's chemistry if you look patience that context; that is, where with some difficulty, the practice patience is something precious. Shantideva wrote his first poem in the Patience Paramita: 1. do good faith, as reverence Tathagata, the operator generosity, hundreds of thousands of lives throughout would burn just by golf concept. The implications of the verse says that to have the ability to practice patience achievements, the prerequisite is to have the will to diligent, earnest effort because as long as the more powerful with stamina enduring the adversity will meet on the way to practice. Also, he should also be willing to volunteer to accept the difficulties on the path needed. Next, the initial step is to cultivate the mind strong passionate; to be like that, it is essential to reflect on the negative qualities of anger as well as the positive impact of patience heart. The verse above says that despite starting only anger for a moment has the potential to destroy the merit accumulated in a thousand lifetimes. Enter his book China Luan Yue Worthy (Chandrakirti) wrote that an anger concept about which moment will destroy the merit accumulated in hundred lifetimes. The difference between the two volumes of this reasoning is explained in view of the object of anger originator. If the subject of anger is the foremost Bodhisattva and the originator of your anger is not the Bodhisattva, the merit will be ruined more. Conversely, if the angry Bodhisattvas other Bodhisattvas merit would probably be ruined less. However, to determine the type of merit accumulated in many lives and was a destructive anger concept. Import volumes Bodhisattva Middle School Type Argument Argument and agree that merit accumulated from true wisdom less ruined than merit accumulated from skillful means. Typically, the merits accrued from such wisdom to understand wisdom arises ultimate nature of reality (emptiness wisdom willow Prize), the wisdom gained from meditation, and meditation merit remains in addition to the destruction of anger. In contrast, the merit accumulated from the practice of skillful means as generosity or morality can be incinerated aversion. It emphasizes on a 'many lives', ie a special timed-based Buddhist Abhidharma philosophy; 'many lives' meaning a 'eons', ie including twenty middle life. This also contact the Buddhist cosmology, ie theoretical explanation of the process of transformation of the universe. For example, according to the cosmology of the Abhidharma system, we split phase shifts into four parts: List, cylinders, tanks-not. These stages are split suit exact system. Find comparable point theory of modern cosmology of 'explosion created the universe (Big Bang)'; theories that explain the process of transformation of the universe in the range of fifteen to twenty billion years. According to this verse, the Lord is wisdom penetrated the true nature of reality (emptiness wisdom willow solutions) and any merit based on meditative attainment Tha Ma Away (Best contemplative mind) support which is beyond the scope of destruction of anger. Therefore, we clearly see the value of meditation and wisdom far Tha Ma penetrating emptiness. 2. There is nothing negative in anger; nothing solidly with patience. Therefore, in any way, I have tried to meditate on patience. Generally, there are many afflictions such as arrogance, arrogance, jealousy, greed, is wings, etc .. However, in the negativity that anger is the most negative, because there are two reasons. First, anger is the biggest obstacle for development practitioners about Bodhi benefit of others compassion. Secondly, when anger arises, it is capable of destroying the faith and peace of mind. According to Buddhist psychology, anger is one of six major afflictions. Tibetan write the word 'hatred' is 'Zhe sdang', and is translated into English as 'angry' or 'hatred'. However, I feel compelled to translate as 'hatred', as in the sense of 'anger' of English, in some special circumstances, it can be positive. This happens when anger is compassion stimulation, or it is operating as a catalyst for good behavior. In rare cases, the anger can be good; conversely, anger completely negative. So, do not translate the word 'Zhe sdang' as 'hatred' of Tantric context. Sometimes we hear the words, 'used religious hatred to religion'; That translation mistake. In this context, 'anger' is not the correct word; to use the word 'anger', ie 'anger used to practice religion'. Thus, the word 'Zhe sdang' which translates as 'angry' or 'anger', but uses the word 'hatred' is better, if talk about negativity. Two last sentence says: "Therefore, I must try by all means to meditate on patience '. For the purpose of supporting the patience, it is essential to have the resistance forces of anger and hatred, especially hatred. Must use all means to develop affinity with patience. In addition to adopting this way of life now, to visualize the situation, then consider react to that situation. Must often try to relieve anger and developing patience ability. 3. I would not mind if it's peace still nurture hatred sorrow. I will not have fun, because or insecurities and insomnia. This statement presents the current disastrous consequences of anger. For example, when anger arises strong, it completely controls us and destroy themselves in peaceful mind. Once inside the residence, it makes us feel restless frustration, and loss of appetite, insomnia, etc .. In general, I believe that the purpose of our life is bliss. In view of Buddhism, when we discuss four factors bring perfect happiness, the first two types associated with temporary happiness in the world, without the will of spiritual enlightenment end. To fully enjoy the happiness, the key is to mind. However, when the joy which, according to popular notions, we mistakenly see these factors as essential auxiliary; typical, robust health is seen as one of the essential elements for a happy life. Another factor is personal property. According to the conventional view, we see them as a source of happiness. The third element is a friend. We often see that in order to enjoy full happiness, there should be a friend to trust and empathy. In life, they are considered a source of happiness. However, to use them exclusively on objective happiness enjoyment satisfactory, mind plays an important role. If anger arises, it will harm the health, ie predestined ruin a life. Notwithstanding the enormous assets, but in a moment of frustration, we feel like breaking down before. Therefore, no assurance assets bring happiness is sought. Likewise, when we are angry, though his best friend also seemed annoyed 'cold' away. This, mind proved crucial in deciding we can achieve happiness affordable. So, let's shelve talk about practice; on the day, the more peaceful serene mind how much happier life much. However, when discussing peace serene mind, let us not confuse the mind neutral, cold, and completely senseless, unconsciously, empty. It was not peaceful means mind calmly. Sympathy, compassion is the root of peace and calm mind sincerity; This contact center wise enlightened awareness. If the inner turmoil and untamed, then even if all conditions outside facilities, but they will never bring happiness desired peace. Conversely, if the pure inner peace, then even if there is a lack of essential physical facilities, but we also enjoy genuine happiness. If you see causes anger arises, it arises generally when we get hurt or feel other people mistreatment, contrary to what you want. In that moment, given clear how it arises, we view it as friends and help protect or avenge themselves against those who have hurt and sorrow for themselves. So anger emerged as armor or guardians. But, in fact, it was only an illusion, because it is a delusion. In his treatise Enter China, he sure can Nguyet Xứng justify the use of force in retaliation power if it can help, or to prevent or mitigate the damage. But, not so, because of the physical injuries or physical damage has occurred. Therefore, revenge will in no way lessen or prevent damage or injury there. Instead of patience, but the negative reaction to that situation, not only lost, but also practical benefits sown evil mind, that oppressed and optimistic future. In view of Buddhism, in the future, individuals must bear the consequences of revenge. So hateful mind losing benefits and harmful practices long. However, if badly treated unfairly and if the problem is not addressed, then the wicked can be extremely dire consequences later. In this context, it should be a strong aversion to the stance of compassion rather than hatred of the wicked. One of the Bodhisattva world is necessary, have a strong aversion, otherwise they shall be transgression. In addition, as China Import volumes given argument, starting anger leads to rebirth in the lowly realms in the future; if the fires burning in minutes, even trying to keep cheerful face anywhere, but it still looked bad; it emits waves of vicious people around will feel; apparently boiling water poured on the body of this person. In that moment, apart from people, animals also try to avoid that person. Anger leads to retribution label money; it makes ugly facial expressions change. Also, when the outbreak of intense anger, it makes sense of right and wrong and get the best possible bad consequences of temporary and long-term inactivity of the brain; people act like the fool. It was the disastrous consequences of anger. When thinking about this, it is essential to avoid starting it elated feelings. Even a multi-millionaire, educated, law, nuclear weapons or defense systems are not sophisticated protection or ensuring we avoid bad results of anger. Only new protected patience and a fulcrum for us to avoid negative effects of anger. Meditation. Currently, let's pause for five minutes to wear static meditation on what was discussed recently. Q: At last night's lecture, he taught that the essence of our nature center which benign compassion? A: Yes. Q: Then anger come from? A: This question needs to talk for hours. In view of Buddhism, simple answer is that it has no beginning from birth. Broader interpretation, Buddhism theory that there are many different minds. The most subtle consciousness is seen as the root of life past, present, future. This subtle consciousness is illusory virtual center (compounded) and arise from a variety of conditions. Buddhism concluded that the matter can not mind being there. So the only way is to accept there mindstreams continuous transformation. It is the foundation of the theory of reincarnation. When there is consciousness, ignorance and hatred also arise naturally. The bad or good feelings arising from the introduction of capital improvement without beginning. All are elements of mind. But bad feelings based on ignorance, but ignorance yet firmly rooted. Despite strong you are, not a bad sentiments that permanent root. In contrast, the good feelings of compassion or charity as intrinsic solid foundation, because they rely on reason. Obviously, afflictions like anger without it. Fundamental characteristics of subtle consciousness which is not good not evil. So, can purify and eliminate bad feelings. His basic nature is the Buddha nature. Anger and bad feelings which arise from without beginning, but can metabolize them. What we believe is the subtle consciousness has no beginning or ending point. Question: How to consider is when to have reacted violently? Please elaborate presentation of his reaction to the genocide of Tibetans. A: One of the reasons for those who reacted violently to hurt yourself because if ignored, the danger is that those who will have the habit of bad deeds, and will make them fall into long-term optimism and loss. Therefore, out of compassion mercy upon him, it is essential that need strong resistance. In summary, due to injuries and a new understanding such actions. When faced with the Chinese, we always avoid bad feelings start and careful not to control them. Therefore, if the anger seemed to emerge, we tried to control and let go of mind that, besides starting merciful compassion Chinese. Fundamental standpoint, one must start why merciful compassion of the wicked violence, because they are causing sin; while sow, they accumulate karmic will lead to unpredictable consequences in the future. We try to face such reflection to the Chinese. Yes! You're right; pilot were confronted with hatred and violence. At the same time, we also do not forget to keep righteous stance and strong protest if necessary. Q: Typically, the face of hatred, though not annoyed, but seems to make people more angry. How to solve this problem? A: I think this is a very good question. In that case, we must quickly assertiveness and sensitivity of real-world contexts. You're right; In some cases, though not angry, but due to strong resistance, make people more angry. If so, perhaps you should ignore it without strong resistance. However, here you have to consider the consequences of their reaction to that situation. If the wicked continue to follow bad habits and bad results will take a long-term future, it may need a strong aversion. If, however, reacted violently because the circumstances causing stress and anger they add, it is best to ignore. So, you must be sensitive to each particular case. This is one of the teachings of Buddhism. Personally, it's ideal to have little relationship, little tasks, little things to worry about, etc .. However, related to the general interests of the community, you must be engaged and the more practice as possible. Q: Why a golf anniversary ruined merit, rather than just a portion of merit? Affordable need many lifetimes to accumulate merit to be moments of happiness, anger do we enjoy that moment? A: It is difficult to answer and explain why so. Perhaps for that, the Buddha called 'phenomenon (legal) extremely mysterious'. Generally, when we discuss the nature of reality and the object observed, Buddhism split into three categories. One type consists of all the things we feel clear. Next, the second type is the facts do not seem obvious, but you can tell by feeling and reasoning. Typically, wisdom into the nature of emptiness; although this is not clear, but by using radical inference, you can feel the emptiness of all phenomena. Likewise, the impermanent always change the things you can understand through inference. The third type of phenomenon (the legal ceiling) is called by the name of specialization is 'phenomena (legal) extremely mysterious'. Concerning the question as an angry anniversary Bodhisattva likely ruined merit is accumulated in many lifetimes. That is the problem can not be understood by logic or deductive logic, because they are not clear. Only by relying on texts attest that we accept them. However, only the classics with special essential points are fully competent to authenticate. Here, it is important how the Buddhist canonical imprints, especially those of the competent ministries. Traditionally, sectarian Ty Ba Xa (Vaibhashika) maintaining the classic view that is the truth of the Buddha's teachings make Sakyamuni, should be able to accept their true value. Therefore, the commentator of the sect can not distinguish between classical Rights [i] and Real [ii]. However, all the Mahayana maintains the view that must be able to distinguish different types of texts. Can accept some kind of classic 'True' in the words and definitions. Conversely, for those classic 'Rights Thua', can not be accepted, in the words, but needs more interpretation. In fact, how to identify a particular type of canonical classics is' True (with defined and clear language)? If this need to consult with the other sutras, then the process will go forever, because these also need to refer to other competent sutras, etc .. Talk about the ultimate competence based on reason of human. Through reason, we set up the difference between the classic 'True' and the classic 'Rights Thua (need interpretation)'. If so, how do we determine the economic value of the phenomena discussed in the third category (extremely mysterious phenomenon)? As discussed, the only thing is based on the authority of the scriptures, or the Buddha's testimonial for us to accept our values. To do so, it is essential to have confidence in that teacher, that is Buddha. Again, while not d? A in the classics, but consider the teaching of the Buddha discusses the phenomenon, including the presentation of the path and the ultimate nature of reality, etc .. that we have can understand through reason and inference. Once you determine the value of his opinion, the new development your faith in which his guru. Also, we must consider the classic special presentation on the extremely mysterious phenomenon to ensure that there is contrast within this sutra. Through a combination of causes and conditions, we found that the Buddha which is reliable masters and in the classic no contradiction. Next, you can accept the endorsement of the Buddha on the given topic. Question: How to teach children patience? When our anger and how to deal? A: Regarding the first question, it's hard to use words to explain to children the value and importance of patience. Essential point here is to set a good example for their children. If you often irritable with little teasing, but to teach the children: 'You have patience, because patience is very important,' the words are completely ineffective. Regarding the second question, it's hard for me to say. However, more general arguments presented in this treatise may instruct you how to develop applications and patience even in such circumstances. Q: Can I use any method to reduce anger arises when it has reasonable? A: What is needed here is to consider the circumstances and causes and conditions leading to the arising of anger in that moment, and then interpret it to react and solve problems. However, this is also related to the cultivation of the individual way in everyday life (will discuss this request at the end of the book). Q: If there are no extreme form of patience as flexible, how strong protest Bodhisattva? A: There is a little misunderstanding about the definition of the Bodhisattva. Let no idea that the Bodhisattva is very weak. In fact, can be viewed as the Bodhisattva very resilient. For minded, Bodhisattvas very tough and uncompromising. In life, if someone does not ring well when being walked and despised, they are always tough response immediately, we see them as people with resilient nature. If so, Bodhisattva vows determination that will confront the mind of evil beings. This seems a bit pretentious, but of course, which is based on sound reasoning. This kind of courage seems a bit arrogant, but not in the direction of evil. If you read all of the Bodhisattva vow as chapter 'Return direction' tenth book Enter the Bodhisattva argument, we find many Bodhisattva vows and opinion in real life that is difficult to understand. So I see him as the mighty warrior resilient, without weakness. Sure, they have the ability to use force reacted violently when needed. Q: When we dedicate our merit through spiritual practice healed long ago, the current anger can ruin the merits that reasonable? A: If your dedication to attain his wish liberation or for Bodhi, heart benefit of others, the wisdom of all penetrating emptiness strong legal support, then of course that would merit beyond the scope ruined and will be protected. Transfer merit is important teachings of Buddhism. In the present book shop Stately argument, as presented on the way towards true recovery, Maitreya discussed the importance of solidly for Bodhi. When merit and virtue, you must have a solid Bodhi mind, because of the well that to benefit all sentient beings. Also, when the merit and virtue, you must have a clear awareness of the legal emptiness or their illusory nature. Once dedication, the merits that are 'Indian witness' past that merits recognition that the inherent nature of emptiness; unfortunate object of dedication and also happy that the nature of emptiness. This is called 'three French publications'. So, thanks to the virtues that you preserve merit. To be an effective spiritual practice and solidly focused on a perspective of practice is not enough. It is essential to support many causes and conditions such as wisdom, dedication, etc .. When practicing Mahayana, this is especially true. anger ', as in the sense of' anger 'of English, in some special circumstances, it can be positive. This happens when anger is compassion stimulation, or it is operating as a catalyst for good behavior. In rare cases, the anger can be good; conversely, anger completely negative. So, do not translate the word 'Zhe sdang' as 'hatred' of Tantric context. Sometimes we hear the words, 'used religious hatred to religion'; That translation mistake. In this context, 'anger' is not the correct word; to use the word 'anger', ie 'anger used to practice religion'. Thus, the word 'Zhe sdang' which translates as 'angry' or 'anger', but uses the word 'hatred' is better, if talk about negativity. Two last sentence says: "Therefore, I must try by all means to meditate on patience '. For the purpose of supporting the patience, it is essential to have the resistance forces of anger and hatred, especially hatred. Must use all means to develop affinity with patience. In addition to adopting this way of life now, to visualize the situation, then consider react to that situation. Must often try to relieve anger and developing patience ability. 3. I would not mind if it's peace still nurture hatred sorrow. I will not have fun, because or insecurities and insomnia. This statement presents the current disastrous consequences of anger. For example, when anger arises strong, it completely controls us and destroy themselves in peaceful mind. Once inside the residence, it makes us feel restless frustration, and loss of appetite, insomnia, etc .. In general, I believe that the purpose of our life is bliss. In view of Buddhism, when we discuss four factors bring perfect happiness, the first two types associated with temporary happiness in the world, without the will of spiritual enlightenment end. To fully enjoy the happiness, the key is to mind. However, when the joy which, according to popular notions, we mistakenly see these factors as essential auxiliary; typical, robust health is seen as one of the essential elements for a happy life. Another factor is personal property. According to the conventional view, we see them as a source of happiness. The third element is a friend. We often see that in order to enjoy full happiness, there should be a friend to trust and empathy. In life, they are considered a source of happiness. However, to use them exclusively on objective happiness enjoyment satisfactory, mind plays an important role. If anger arises, it will harm the health, ie predestined ruin a life. Notwithstanding the enormous assets, but in a moment of frustration, we feel like breaking down before. Therefore, no assurance assets bring happiness is sought. Likewise, when we are angry, though his best friend also seemed annoyed 'cold' away. This, mind proved crucial in deciding we can achieve happiness affordable. So, let's shelve talk about practice; on the day, the more peaceful serene mind how much happier life much. However, when discussing peace serene mind, let us not confuse the mind neutral, cold, and completely senseless, unconsciously, empty. It was not peaceful means mind calmly. Sympathy, compassion is the root of peace and calm mind sincerity; This contact center wise enlightened awareness. If the inner turmoil and untamed, then even if all conditions outside facilities, but they will never bring happiness desired peace. Conversely, if the pure inner peace, then even if there is a lack of essential physical facilities, but we also enjoy genuine happiness. If you see causes anger arises, it arises generally when we get hurt or feel other people mistreatment, contrary to what you want. In that moment, given clear how it arises, we view it as friends and help protect or avenge themselves against those who have hurt and sorrow for themselves. So anger emerged as armor or guardians. But, in fact, it was only an illusion, because it is a delusion. In his treatise Enter China, he sure can Nguyet Xứng justify the use of force in retaliation power if it can help, or to prevent or mitigate the damage. But, not so, because of the physical injuries or physical damage has occurred. Therefore, revenge will in no way lessen or prevent damage or injury there. Instead of patience, but the negative reaction to that situation, not only lost, but also practical benefits sown evil mind, that oppressed and optimistic future. In view of Buddhism, in the future, individuals must bear the consequences of revenge. So hateful mind losing benefits and harmful practices long. However, if badly treated unfairly and if the problem is not addressed, then the wicked can be extremely dire consequences later. In this context, it should be a strong aversion to the stance of compassion rather than hatred of the wicked. One of the Bodhisattva world is necessary, have a strong aversion, otherwise they shall be transgression. In addition, as China Import volumes given argument, starting anger leads to rebirth in the lowly realms in the future; if the fires burning in minutes, even trying to keep cheerful face anywhere, but it still looked bad; it emits waves of vicious people around will feel; apparently boiling water poured on the body of this person. In that moment, apart from people, animals also try to avoid that person. Anger leads to retribution label money; it makes ugly facial expressions change. Also, when the outbreak of intense anger, it makes sense of right and wrong and get the best possible bad consequences of temporary and long-term inactivity of the brain; people act like the fool. It was the disastrous consequences of anger. When thinking about this, it is essential to avoid starting it elated feelings. Even a multi-millionaire, educated, law, nuclear weapons or defense systems are not sophisticated protection or ensuring we avoid bad results of anger. Only new protected patience and a fulcrum for us to avoid negative effects of anger. Meditation. Currently, let's pause for five minutes to wear static meditation on what was discussed recently. Q: At last night's lecture, he taught that the essence of our nature center which benign compassion? A: Yes. Q: Then anger come from? A: This question needs to talk for hours. In view of Buddhism, simple answer is that it has no beginning from birth. Broader interpretation, Buddhism theory that there are many different minds. The most subtle consciousness is seen as the root of life past, present, future. This subtle consciousness is illusory virtual center (compounded) and arise from a variety of conditions. Buddhism concluded that the matter can not mind being there. So the only way is to accept there mindstreams continuous transformation. It is the foundation of the theory of reincarnation. When there is consciousness, ignorance and hatred also arise naturally. The bad or good feelings arising from the introduction of capital improvement without beginning. All are elements of mind. But bad feelings based on ignorance, but ignorance yet firmly rooted. Despite strong you are, not a bad sentiments that permanent root. In contrast, the good feelings of compassion or charity as intrinsic solid foundation, because they rely on reason. Obviously, afflictions like anger without it. Fundamental characteristics of subtle consciousness which is not good not evil. So, can purify and eliminate bad feelings. His basic nature is the Buddha nature. Anger and bad feelings which arise from without beginning, but can metabolize them. What we believe is the subtle consciousness has no beginning or ending point. Question: How to consider is when to have reacted violently? Please elaborate presentation of his reaction to the genocide of Tibetans. A: One of the reasons for those who reacted violently to hurt yourself because if ignored, the danger is that those who will have the habit of bad deeds, and will make them fall into long-term optimism and loss. Therefore, out of compassion mercy upon him, it is essential that need strong resistance. In summary, due to injuries and a new understanding such actions. When faced with the Chinese, we always avoid bad feelings start and careful not to control them. Therefore, if the anger seemed to emerge, we tried to control and let go of mind that, besides starting merciful compassion Chinese. Fundamental standpoint, one must start why merciful compassion of the wicked violence, because they are causing sin; while sow, they accumulate karmic will lead to unpredictable consequences in the future. We try to face such reflection to the Chinese. Yes! You're right; pilot were confronted with hatred and violence. At the same time, we also do not forget to keep righteous stance and strong protest if necessary. Q: Typically, the face of hatred, though not annoyed, but seems to make people more angry. How to solve this problem? A: I think this is a very good question. In that case, we must quickly assertiveness and sensitivity of real-world contexts. You're right; In some cases, though not angry, but due to strong resistance, make people more angry. If so, perhaps you should ignore it without strong resistance. However, here you have to consider the consequences of their reaction to that situation. If the wicked continue to follow bad habits and bad results will take a long-term future, it may need a strong aversion. If, however, reacted violently because the circumstances causing stress and anger they add, it is best to ignore. So, you must be sensitive to each particular case. This is one of the teachings of Buddhism. Personally, it's ideal to have little relationship, little tasks, little things to worry about, etc .. However, related to the general interests of the community, you must be engaged and the more practice as possible. Q: Why a golf anniversary ruined merit, rather than just a portion of merit? Affordable need many lifetimes to accumulate merit to be moments of happiness, anger do we enjoy that moment? A: It is difficult to answer and explain why so. Perhaps for that, the Buddha called 'phenomenon (legal) extremely mysterious'. Generally, when we discuss the nature of reality and the object observed, Buddhism split into three categories. One type consists of all the things we feel clear. Next, the second type is the facts do not seem obvious, but you can tell by feeling and reasoning. Typically, wisdom into the nature of emptiness; although this is not clear, but by using radical inference, you can feel the emptiness of all phenomena. Likewise, the impermanent always change the things you can understand through inference. The third type of phenomenon (the legal ceiling) is called by the name of specialization is 'phenomena (legal) extremely mysterious'. Concerning the question as an angry anniversary Bodhisattva likely ruined merit is accumulated in many lifetimes. That is the problem can not be understood by logic or deductive logic, because they are not clear. Only by relying on texts attest that we accept them. However, only the classics with special essential points are fully competent to authenticate. Here, it is important how the Buddhist canonical imprints, especially those of the competent ministries. Traditionally, sectarian Ty Ba Xa (Vaibhashika) maintaining the classic view that is the truth of the Buddha's teachings make Sakyamuni, should be able to accept their true value. Therefore, the commentator of the sect can not distinguish between classical Rights [i] and Real [ii]. However, all the Mahayana maintains the view that must be able to distinguish different types of texts. Can accept some kind of classic 'True' in the words and definitions. Conversely, for those classic 'Rights Thua', can not be accepted, in the words, but needs more interpretation. In fact, how to identify a particular type of canonical classics is' True (with defined and clear language)? If this need to consult with the other sutras, then the process will go forever, because these also need to refer to other competent sutras, etc .. Talk about the ultimate competence based on reason of human. Through reason, we set up the difference between the classic 'True' and the classic 'Rights Thua (need interpretation)'. If so, how do we determine the economic value of the phenomena discussed in the third category (extremely mysterious phenomenon)? As discussed, the only thing is based on the authority of the scriptures, or the Buddha's testimonial for us to accept our values. To do so, it is essential to have confidence in that teacher, that is Buddha. Again, while not d? A in the classics, but consider the teaching of the Buddha discusses the phenomenon, including the presentation of the path and the ultimate nature of reality, etc .. that we have can understand through reason and inference. Once you determine the value of his opinion, the new development your faith in which his guru. Also, we must consider the classic special presentation on the extremely mysterious phenomenon to ensure that there is contrast within this sutra. Through a combination of causes and conditions, we found that the Buddha which is reliable masters and in the classic no contradiction. Next, you can accept the endorsement of the Buddha on the given topic. Question: How to teach children patience? When our anger and how to deal? A: Regarding the first question, it's hard to use words to explain to children the value and importance of patience. Essential point here is to set a good example for their children. If you often irritable with little teasing, but to teach the children: 'You have patience, because patience is very important,' the words are completely ineffective. Regarding the second question, it's hard for me to say. However, more general arguments presented in this treatise may instruct you how to develop applications and patience even in such circumstances. Q: Can I use any method to reduce anger arises when it has reasonable? A: What is needed here is to consider the circumstances and causes and conditions leading to the arising of anger in that moment, and then interpret it to react and solve problems. However, this is also related to the cultivation of the individual way in everyday life (will discuss this request at the end of the book). Q: If there are no extreme form of patience as flexible, how strong protest Bodhisattva? A: There is a little misunderstanding about the definition of the Bodhisattva. Let no idea that the Bodhisattva is very weak. In fact, can be viewed as the Bodhisattva very resilient. For minded, Bodhisattvas very tough and uncompromising. In life, if someone does not ring well when being walked and despised, they are always tough response immediately, we see them as people with resilient nature. If so, Bodhisattva vows determination that will confront the mind of evil beings. This seems a bit pretentious, but of course, which is based on sound reasoning. This kind of courage seems a bit arrogant, but not in the direction of evil. If you read all of the Bodhisattva vow as chapter 'Return direction' tenth book Enter the Bodhisattva argument, we find many Bodhisattva vows and opinion in real life that is difficult to understand. So I see him as the mighty warrior resilient, without weakness. Sure, they have the ability to use force reacted violently when needed. Q: When we dedicate our merit through spiritual practice healed long ago, the current anger can ruin the merits that reasonable? A: If your dedication to attain his wish liberation or for Bodhi, heart benefit of others, the wisdom of all penetrating emptiness strong legal support, then of course that would merit beyond the scope ruined and will be protected. Transfer merit is important teachings of Buddhism. In the present book shop Stately argument, as presented on the way towards true recovery, Maitreya discussed the importance of solidly for Bodhi. When merit and virtue, you must have a solid Bodhi mind, because of the well that to benefit all sentient beings. Also, when the merit and virtue, you must have a clear awareness of the legal emptiness or their illusory nature. Once dedication, the merits that are 'Indian witness' past that merits recognition that the inherent nature of emptiness; unfortunate object of dedication and also happy that the nature of emptiness. This is called 'three French publications'. So, thanks to the virtues that you preserve merit. To be an effective spiritual practice and solidly focused on a perspective of practice is not enough. It is essential to support many causes and conditions such as wisdom, dedication, etc .. When practicing Mahayana, this is especially true. anger ', as in the sense of' anger 'of English, in some special circumstances, it can be positive. This happens when anger is compassion stimulation, or it is operating as a catalyst for good behavior. In rare cases, the anger can be good; conversely, anger completely negative. So, do not translate the word 'Zhe sdang' as 'hatred' of Tantric context. Sometimes we hear the words, 'used religious hatred to religion'; That translation mistake. In this context, 'anger' is not the correct word; to use the word 'anger', ie 'anger used to practice religion'. Thus, the word 'Zhe sdang' which translates as 'angry' or 'anger', but uses the word 'hatred' is better, if talk about negativity. Two last sentence says: "Therefore, I must try by all means to meditate on patience '. For the purpose of supporting the patience, it is essential to have the resistance forces of anger and hatred, especially hatred. Must use all means to develop affinity with patience. In addition to adopting this way of life now, to visualize the situation, then consider react to that situation. Must often try to relieve anger and developing patience ability. 3. I would not mind if it's peace still nurture hatred sorrow. I will not have fun, because or insecurities and insomnia. This statement presents the current disastrous consequences of anger. For example, when anger arises strong, it completely controls us and destroy themselves in peaceful mind. Once inside the residence, it makes us feel restless frustration, and loss of appetite, insomnia, etc .. In general, I believe that the purpose of our life is bliss. In view of Buddhism, when we discuss four factors bring perfect happiness, the first two types associated with temporary happiness in the world, without the will of spiritual enlightenment end. To fully enjoy the happiness, the key is to mind. However, when the joy which, according to popular notions, we mistakenly see these factors as essential auxiliary; typical, robust health is seen as one of the essential elements for a happy life. Another factor is personal property. According to the conventional view, we see them as a source of happiness. The third element is a friend. We often see that in order to enjoy full happiness, there should be a friend to trust and empathy. In life, they are considered a source of happiness. However, to use them exclusively on objective happiness enjoyment satisfactory, mind plays an important role. If anger arises, it will harm the health, ie predestined ruin a life. Notwithstanding the enormous assets, but in a moment of frustration, we feel like breaking down before. Therefore, no assurance assets bring happiness is sought. Likewise, when we are angry, though his best friend also seemed annoyed 'cold' away. This, mind proved crucial in deciding we can achieve happiness affordable. So, let's shelve talk about practice; on the day, the more peaceful serene mind how much happier life much. However, when discussing peace serene mind, let us not confuse the mind neutral, cold, and completely senseless, unconsciously, empty. It was not peaceful means mind calmly. Sympathy, compassion is the root of peace and calm mind sincerity; This contact center wise enlightened awareness. If the inner turmoil and untamed, then even if all conditions outside facilities, but they will never bring happiness desired peace. Conversely, if the pure inner peace, then even if there is a lack of essential physical facilities, but we also enjoy genuine happiness. If you see causes anger arises, it arises generally when we get hurt or feel other people mistreatment, contrary to what you want. In that moment, given clear how it arises, we view it as friends and help protect or avenge themselves against those who have hurt and sorrow for themselves. So anger emerged as armor or guardians. But, in fact, it was only an illusion, because it is a delusion. In his treatise Enter China, he sure can Nguyet Xứng justify the use of force in retaliation power if it can help, or to prevent or mitigate the damage. But, not so, because of the physical injuries or physical damage has occurred. Therefore, revenge will in no way lessen or prevent damage or injury there. Instead of patience, but the negative reaction to that situation, not only lost, but also practical benefits sown evil mind, that oppressed and optimistic future. In view of Buddhism, in the future, individuals must bear the consequences of revenge. So hateful mind losing benefits and harmful practices long. However, if badly treated unfairly and if the problem is not addressed, then the wicked can be extremely dire consequences later. In this context, it should be a strong aversion to the stance of compassion rather than hatred of the wicked. One of the Bodhisattva world is necessary, have a strong aversion, otherwise they shall be transgression. In addition, as China Import volumes given argument, starting anger leads to rebirth in the lowly realms in the future; if the fires burning in minutes, even trying to keep cheerful face anywhere, but it still looked bad; it emits waves of vicious people around will feel; apparently boiling water poured on the body of this person. In that moment, apart from people, animals also try to avoid that person. Anger leads to retribution label money; it makes ugly facial expressions change. Also, when the outbreak of intense anger, it makes sense of right and wrong and get the best possible bad consequences of temporary and long-term inactivity of the brain; people act like the fool. It was the disastrous consequences of anger. When thinking about this, it is essential to avoid starting it elated feelings. Even a multi-millionaire, educated, law, nuclear weapons or defense systems are not sophisticated protection or ensuring we avoid bad results of anger. Only new protected patience and a fulcrum for us to avoid negative effects of anger. Meditation. Currently, let's pause for five minutes to wear static meditation on what was discussed recently. Q: At last night's lecture, he taught that the essence of our nature center which benign compassion? A: Yes. Q: Then anger come from? A: This question needs to talk for hours. In view of Buddhism, simple answer is that it has no beginning from birth. Broader interpretation, Buddhism theory that there are many different minds. The most subtle consciousness is seen as the root of life past, present, future. This subtle consciousness is illusory virtual center (compounded) and arise from a variety of conditions. Buddhism concluded that the matter can not mind being there. So the only way is to accept there mindstreams continuous transformation. It is the foundation of the theory of reincarnation. When there is consciousness, ignorance and hatred also arise naturally. The bad or good feelings arising from the introduction of capital improvement without beginning. All are elements of mind. But bad feelings based on ignorance, but ignorance yet firmly rooted. Despite strong you are, not a bad sentiments that permanent root. In contrast, the good feelings of compassion or charity as intrinsic solid foundation, because they rely on reason. Obviously, afflictions like anger without it. Fundamental characteristics of subtle consciousness which is not good not evil. So, can purify and eliminate bad feelings. His basic nature is the Buddha nature. Anger and bad feelings which arise from without beginning, but can metabolize them. What we believe is the subtle consciousness has no beginning or ending point. Question: How to consider is when to have reacted violently? Please elaborate presentation of his reaction to the genocide of Tibetans. A: One of the reasons for those who reacted violently to hurt yourself because if ignored, the danger is that those who will have the habit of bad deeds, and will make them fall into long-term optimism and loss. Therefore, out of compassion mercy upon him, it is essential that need strong resistance. In summary, due to injuries and a new understanding such actions. When faced with the Chinese, we always avoid bad feelings start and careful not to control them. Therefore, if the anger seemed to emerge, we tried to control and let go of mind that, besides starting merciful compassion Chinese. Fundamental standpoint, one must start why merciful compassion of the wicked violence, because they are causing sin; while sow, they accumulate karmic will lead to unpredictable consequences in the future. We try to face such reflection to the Chinese. Yes! You're right; pilot were confronted with hatred and violence. At the same time, we also do not forget to keep righteous stance and strong protest if necessary. Q: Typically, the face of hatred, though not annoyed, but seems to make people more angry. How to solve this problem? A: I think this is a very good question. In that case, we must quickly assertiveness and sensitivity of real-world contexts. You're right; In some cases, though not angry, but due to strong resistance, make people more angry. If so, perhaps you should ignore it without strong resistance. However, here you have to consider the consequences of their reaction to that situation. If the wicked continue to follow bad habits and bad results will take a long-term future, it may need a strong aversion. If, however, reacted violently because the circumstances causing stress and anger they add, it is best to ignore. So, you must be sensitive to each particular case. This is one of the teachings of Buddhism. Personally, it's ideal to have little relationship, little tasks, little things to worry about, etc .. However, related to the general interests of the community, you must be engaged and the more practice as possible. Q: Why a golf anniversary ruined merit, rather than just a portion of merit? Affordable need many lifetimes to accumulate merit to be moments of happiness, anger do we enjoy that moment? A: It is difficult to answer and explain why so. Perhaps for that, the Buddha called 'phenomenon (legal) extremely mysterious'. Generally, when we discuss the nature of reality and the object observed, Buddhism split into three categories. One type consists of all the things we feel clear. Next, the second type is the facts do not seem obvious, but you can tell by feeling and reasoning. Typically, wisdom into the nature of emptiness; although this is not clear, but by using radical inference, you can feel the emptiness of all phenomena. Likewise, the impermanent always change the things you can understand through inference. The third type of phenomenon (the legal ceiling) is called by the name of specialization is 'phenomena (legal) extremely mysterious'. Concerning the question as an angry anniversary Bodhisattva likely ruined merit is accumulated in many lifetimes. That is the problem can not be understood by logic or deductive logic, because they are not clear. Only by relying on texts attest that we accept them. However, only the classics with special essential points are fully competent to authenticate. Here, it is important how the Buddhist canonical imprints, especially those of the competent ministries. Traditionally, sectarian Ty Ba Xa (Vaibhashika) maintaining the classic view that is the truth of the Buddha's teachings make Sakyamuni, should be able to accept their true value. Therefore, the commentator of the sect can not distinguish between classical Rights [i] and Real [ii]. However, all the Mahayana maintains the view that must be able to distinguish different types of texts. Can accept some kind of classic 'True' in the words and definitions. Conversely, for those classic 'Rights Thua', can not be accepted, in the words, but needs more interpretation. In fact, how to identify a particular type of canonical classics is' True (with defined and clear language)? If this need to consult with the other sutras, then the process will go forever, because these also need to refer to other competent sutras, etc .. Talk about the ultimate competence based on reason of human. Through reason, we set up the difference between the classic 'True' and the classic 'Rights Thua (need interpretation)'. If so, how do we determine the economic value of the phenomena discussed in the third category (extremely mysterious phenomenon)? As discussed, the only thing is based on the authority of the scriptures, or the Buddha's testimonial for us to accept our values. To do so, it is essential to have confidence in that teacher, that is Buddha. Again, while not d? A in the classics, but consider the teaching of the Buddha discusses the phenomenon, including the presentation of the path and the ultimate nature of reality, etc .. that we have can understand through reason and inference. Once you determine the value of his opinion, the new development your faith in which his guru. Also, we must consider the classic special presentation on the extremely mysterious phenomenon to ensure that there is contrast within this sutra. Through a combination of causes and conditions, we found that the Buddha which is reliable masters and in the classic no contradiction. Next, you can accept the endorsement of the Buddha on the given topic. Question: How to teach children patience? When our anger and how to deal? A: Regarding the first question, it's hard to use words to explain to children the value and importance of patience. Essential point here is to set a good example for their children. If you often irritable with little teasing, but to teach the children: 'You have patience, because patience is very important,' the words are completely ineffective. Regarding the second question, it's hard for me to say. However, more general arguments presented in this treatise may instruct you how to develop applications and patience even in such circumstances. Q: Can I use any method to reduce anger arises when it has reasonable? A: What is needed here is to consider the circumstances and causes and conditions leading to the arising of anger in that moment, and then interpret it to react and solve problems. However, this is also related to the cultivation of the individual way in everyday life (will discuss this request at the end of the book). Q: If there are no extreme form of patience as flexible, how strong protest Bodhisattva? A: There is a little misunderstanding about the definition of the Bodhisattva. Let no idea that the Bodhisattva is very weak. In fact, can be viewed as the Bodhisattva very resilient. For minded, Bodhisattvas very tough and uncompromising. In life, if someone does not ring well when being walked and despised, they are always tough response immediately, we see them as people with resilient nature. If so, Bodhisattva vows determination that will confront the mind of evil beings. This seems a bit pretentious, but of course, which is based on sound reasoning. This kind of courage seems a bit arrogant, but not in the direction of evil. If you read all of the Bodhisattva vow as chapter 'Return direction' tenth book Enter the Bodhisattva argument, we find many Bodhisattva vows and opinion in real life that is difficult to understand. So I see him as the mighty warrior resilient, without weakness. Sure, they have the ability to use force reacted violently when needed. Q: When we dedicate our merit through spiritual practice healed long ago, the current anger can ruin the merits that reasonable? A: If your dedication to attain his wish liberation or for Bodhi, heart benefit of others, the wisdom of all penetrating emptiness strong legal support, then of course that would merit beyond the scope ruined and will be protected. Transfer merit is important teachings of Buddhism. In the present book shop Stately argument, as presented on the way towards true recovery, Maitreya discussed the importance of solidly for Bodhi. When merit and virtue, you must have a solid Bodhi mind, because of the well that to benefit all sentient beings. Also, when the merit and virtue, you must have a clear awareness of the legal emptiness or their illusory nature. Once dedication, the merits that are 'Indian witness' past that merits recognition that the inherent nature of emptiness; unfortunate object of dedication and also happy that the nature of emptiness. This is called 'three French publications'. So, thanks to the virtues that you preserve merit. To be an effective spiritual practice and solidly focused on a perspective of practice is not enough. It is essential to support many causes and conditions such as wisdom, dedication, etc .. When practicing Mahayana, this is especially true. However, all the Mahayana maintains the view that must be able to distinguish different types of texts. Can accept some kind of classic 'True' in the words and definitions. Conversely, for those classic 'Rights Thua', can not be accepted, in the words, but needs more interpretation. In fact, how to identify a particular type of canonical classics is' True (with defined and clear language)? If this need to consult with the other sutras, then the process will go forever, because these also need to refer to other competent sutras, etc .. Talk about the ultimate competence based on reason of human. Through reason, we set up the difference between the classic 'True' and the classic 'Rights Thua (need interpretation)'. If so, how do we determine the economic value of the phenomena discussed in the third category (extremely mysterious phenomenon)? As discussed, the only thing is based on the authority of the scriptures, or the Buddha's testimonial for us to accept our values. To do so, it is essential to have confidence in that teacher, that is Buddha. Again, while not d? A in the classics, but consider the teaching of the Buddha discusses the phenomenon, including the presentation of the path and the ultimate nature of reality, etc .. that we have can understand through reason and inference. Once you determine the value of his opinion, the new development your faith in which his guru. Also, we must consider the classic special presentation on the extremely mysterious phenomenon to ensure that there is contrast within this sutra. Through a combination of causes and conditions, we found that the Buddha which is reliable masters and in the classic no contradiction. Next, you can accept the endorsement of the Buddha on the given topic. Question: How to teach children patience? When our anger and how to deal? A: Regarding the first question, it's hard to use words to explain to children the value and importance of patience. Essential point here is to set a good example for their children. If you often irritable with little teasing, but to teach the children: 'You have patience, because patience is very important,' the words are completely ineffective. Regarding the second question, it's hard for me to say. However, more general arguments presented in this treatise may instruct you how to develop applications and patience even in such circumstances. Q: Can I use any method to reduce anger arises when it has reasonable? A: What is needed here is to consider the circumstances and causes and conditions leading to the arising of anger in that moment, and then interpret it to react and solve problems. However, this is also related to the cultivation of the individual way in everyday life (will discuss this request at the end of the book). Q: If there are no extreme form of patience as flexible, how strong protest Bodhisattva? A: There is a little misunderstanding about the definition of the Bodhisattva. Let no idea that the Bodhisattva is very weak. In fact, can be viewed as the Bodhisattva very resilient. For minded, Bodhisattvas very tough and uncompromising. In life, if someone does not ring well when being walked and despised, they are always tough response immediately, we see them as people with resilient nature. If so, Bodhisattva vows determination that will confront the mind of evil beings. This seems a bit pretentious, but of course, which is based on sound reasoning. This kind of courage seems a bit arrogant, but not in the direction of evil. If you read all of the Bodhisattva vow as chapter 'Return direction' tenth book Enter the Bodhisattva argument, we find many Bodhisattva vows and opinion in real life that is difficult to understand. So I see him as the mighty warrior resilient, without weakness. Sure, they have the ability to use force reacted violently when needed. Q: When we dedicate our merit through spiritual practice healed long ago, the current anger can ruin the merits that reasonable? A: If your dedication to attain his wish liberation or for Bodhi, heart benefit of others, the wisdom of all penetrating emptiness strong legal support, then of course that would merit beyond the scope ruined and will be protected. Transfer merit is important teachings of Buddhism. In the present book shop Stately argument, as presented on the way towards true recovery, Maitreya discussed the importance of solidly for Bodhi. When merit and virtue, you must have a solid Bodhi mind, because of the well that to benefit all sentient beings. Also, when the merit and virtue, you must have a clear awareness of the legal emptiness or their illusory nature. Once dedication, the merits that are 'Indian witness' past that merits recognition that the inherent nature of emptiness; unfortunate object of dedication and also happy that the nature of emptiness. This is called 'three French publications'. So, thanks to the virtues that you preserve merit. To be an effective spiritual practice and solidly focused on a perspective of practice is not enough. It is essential to support many causes and conditions such as wisdom, dedication, etc .. When practicing Mahayana, this is especially true. However, all the Mahayana maintains the view that must be able to distinguish different types of texts. Can accept some kind of classic 'True' in the words and definitions. Conversely, for those classic 'Rights Thua', can not be accepted, in the words, but needs more interpretation. In fact, how to identify a particular type of canonical classics is' True (with defined and clear language)? If this need to consult with the other sutras, then the process will go forever, because these also need to refer to other competent sutras, etc .. Talk about the ultimate competence based on reason of human. Through reason, we set up the difference between the classic 'True' and the classic 'Rights Thua (need interpretation)'. If so, how do we determine the economic value of the phenomena discussed in the third category (extremely mysterious phenomenon)? As discussed, the only thing is based on the authority of the scriptures, or the Buddha's testimonial for us to accept our values. To do so, it is essential to have confidence in that teacher, that is Buddha. Again, while not d? A in the classics, but consider the teaching of the Buddha discusses the phenomenon, including the presentation of the path and the ultimate nature of reality, etc .. that we have can understand through reason and inference. Once you determine the value of his opinion, the new development your faith in which his guru. Also, we must consider the classic special presentation on the extremely mysterious phenomenon to ensure that there is contrast within this sutra. Through a combination of causes and conditions, we found that the Buddha which is reliable masters and in the classic no contradiction. Next, you can accept the endorsement of the Buddha on the given topic. Question: How to teach children patience? When our anger and how to deal? A: Regarding the first question, it's hard to use words to explain to children the value and importance of patience. Essential point here is to set a good example for their children. If you often irritable with little teasing, but to teach the children: 'You have patience, because patience is very important,' the words are completely ineffective. Regarding the second question, it's hard for me to say. However, more general arguments presented in this treatise may instruct you how to develop applications and patience even in such circumstances. Q: Can I use any method to reduce anger arises when it has reasonable? A: What is needed here is to consider the circumstances and causes and conditions leading to the arising of anger in that moment, and then interpret it to react and solve problems. However, this is also related to the cultivation of the individual way in everyday life (will discuss this request at the end of the book). Q: If there are no extreme form of patience as flexible, how strong protest Bodhisattva? A: There is a little misunderstanding about the definition of the Bodhisattva. Let no idea that the Bodhisattva is very weak. In fact, can be viewed as the Bodhisattva very resilient. For minded, Bodhisattvas very tough and uncompromising. In life, if someone does not ring well when being walked and despised, they are always tough response immediately, we see them as people with resilient nature. If so, Bodhisattva vows determination that will confront the mind of evil beings. This seems a bit pretentious, but of course, which is based on sound reasoning. This kind of courage seems a bit arrogant, but not in the direction of evil. If you read all of the Bodhisattva vow as chapter 'Return direction' tenth book Enter the Bodhisattva argument, we find many Bodhisattva vows and opinion in real life that is difficult to understand. So I see him as the mighty warrior resilient, without weakness. Sure, they have the ability to use force reacted violently when needed. Q: When we dedicate our merit through spiritual practice healed long ago, the current anger can ruin the merits that reasonable? A: If your dedication to attain his wish liberation or for Bodhi, heart benefit of others, the wisdom of all penetrating emptiness strong legal support, then of course that would merit beyond the scope ruined and will be protected. Transfer merit is important teachings of Buddhism. In the present book shop Stately argument, as presented on the way towards true recovery, Maitreya discussed the importance of solidly for Bodhi. When merit and virtue, you must have a solid Bodhi mind, because of the well that to benefit all sentient beings. Also, when the merit and virtue, you must have a clear awareness of the legal emptiness or their illusory nature. Once dedication, the merits that are 'Indian witness' past that merits recognition that the inherent nature of emptiness; unfortunate object of dedication and also happy that the nature of emptiness. This is called 'three French publications'. So, thanks to the virtues that you preserve merit. To be an effective spiritual practice and solidly focused on a perspective of practice is not enough. It is essential to support many causes and conditions such as wisdom, dedication, etc .. When practicing Mahayana, this is especially true.END=NAM MO CAKYA MOUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.WORLD VIETNAMESE BUDDHIST ORDER=VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.15/2/2017.
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