CHAPTER 9

BODY IDEAS.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.

Satisfaction with the attainment of liberation from samsara is not enough. Even from the standpoint of your own goals, it is the Perfectionist state of Buddhahood which is the complete realization of your own happiness. After developing the aspiration to attain liberation and having practiced the three types of practice, instead of preoccupied with the attainment of personal liberation, it is better for the wise practitioners to meditate on The selfless aspiration of Buddhahood, called Bodhicitta from the beginning and enters the Mahayana, the Great Car. If you see people who are under the constant domination of delusions and suffering but you are not working for their benefit, then it is extremely unjust and disappointing. Do not be content with working for your own benefit. You need to think more broadly and work hard for the benefit of many. This is what distinguishes people from animals, because the desire to benefit oneself and relatives is what even animals do. The only characteristic of people is that they work for the benefit of others and not only care for their own well-being. That is the beauty and character of a person.

People like US President Lincoln and Indian leader Mahatma Gandhi are expected to be truly great men because they not only think of themselves but work for the benefit of man. They think of the whole human society, making efforts and fighting for the rights of the poor. Take ï Mahatma Gandhi as an example: after gaining independence for India, he was still just an ordinary townman, never taking any position like the Prime Minister. It was a sign of a superior ...

When the sun shines, it shines without any discrimination, it illuminates every corner of the country and every corner. We should be like that. We of the Mahayana practitioners should not be preoccupied with their own interests, but with one-pointedness, should develop the courageous altruistic attitude, take the shoulders of the responsibility to work for all sentient beings.

Bodhicitta, the compassionate wish to attain Buddhahood for all others, is the entrance to the Mahayana path. When you cultivate bodhicitta, even though you may not make any progress on the path, you still become a Mahayana, and the moment Bodhicitta is corrupted even though you may Having had the highest realizations, you have fallen down from the Mahayana ranks. Shantideva said that the moment you develop bodhicitta, even though you may be in a lower realm of samsara, you will be called a Bodhisattva, a child of the Buddhas. As a result of bodhicitta, you will be able to purify the negative very easily and be able to accomplish your goals. You will not be hurt by obstacles and harms, because if you have this Bodhicitta power, You see others as more important and valuable than your own life. When the evil spirits realize this, they are afraid to harm you. As a result of bodhicitta, if you can purify the negative and accumulate great treasures of merit, you will encounter the necessary conditions for rapid progress along the way. Bodhicitta and compassion are the source and basis of all goodness in this world and Nirvana. You should consider bodhicitta as the essence of your practice and do not leave it merely on an intellectual level; you should not be satisfied with your bodhichitta practice if it involves merely reciting a few verses at the beginning of a meditation session. You must strive to develop it through experience. They hesitate to harm you. As a result of bodhicitta, if you can purify the negatives and accumulate great treasures of merit, you will encounter the necessary conditions for rapid progress along the way. Bodhicitta and compassion are the source and basis of all goodness in this world and Nirvana. You should consider bodhicitta as the essence of your practice and do not leave it merely on an intellectual level; you should not be satisfied with your bodhichitta practice if it involves merely reciting a few verses at the beginning of a meditation session. You must strive to develop it through experience. They hesitate to harm you. As a result of bodhicitta, if you can purify the negatives and accumulate great treasures of merit, you will encounter the necessary conditions for rapid progress along the way. Bodhicitta and compassion are the source and basis of all goodness in this world and Nirvana. You should consider bodhicitta as the essence of your practice and do not leave it merely on an intellectual level; you should not be satisfied with your bodhichitta practice if it involves merely reciting a few verses at the beginning of a meditation session. You must strive to develop it through experience. Bodhicitta and compassion are the source and basis of all goodness in this world and Nirvana. You should consider bodhicitta as the essence of your practice and do not leave it merely on an intellectual level; you should not be satisfied with your bodhichitta practice if it involves merely reciting a few verses at the beginning of a meditation session. You must strive to develop it through experience. Bodhicitta and compassion are the source and basis of all goodness in this world and Nirvana. You should consider bodhicitta as the essence of your practice and do not leave it merely on an intellectual level; you should not be satisfied with your bodhichitta practice if it involves merely reciting a few verses at the beginning of a meditation session. You must strive to develop it through experience.

Tsong-kha-pa said that if you have a right wish to attain Enlightenment, any good thing, even a small thing like giving alms to a raven, becomes a Bodhisattva. Hanh. However, if you lack this motivating factor, then although you can offer the jewel filled the whole universe to other beings, it will not be the action of a Bodhisattva. If your Bodhicitta practice is not successful, no matter how long your efforts to practice the Dharma, it will be a very slow and arduous progress, like cutting grass with a blunt instrument. trail. If you have a perfect awareness and accomplishment for bodhichitta, though it may take some time to establish your initial motivation, all your practices will be very effective. If you do not continuously strengthen your compassion, perfect and upgrade it, there is a great risk that you lose your courage and become discouraged, because sentient beings are immeasurable. There are many hostile beings, instead of repaying your kindness, they will try to harm you. Therefore, you should not be content with a unique experience of compassion but really work to improve it until your compassion is deeply rooted. If that happens, you will not worry too much about hardships, and as a result you will never be discouraged by the circumstances when you work for the benefit of others. Because of the power of compassion, Buddhas are still committed to working for the benefit of sentient beings. The Buddha said that Bodhisattvas need not care about many aspects of the path; They do not need to practice many other things. It is only by one practice that Buddhahood will be in the palm of your hand. That practice is great compassion, meaning the longing for Enlightenment to liberate all sentient beings. To generate this wish for enlightenment, great compassion and compassion, the wish that sentient beings will be free from suffering is not enough. In addition, it is essential that the sense of personal responsibility to assume the liberation of them from suffering and bring them happiness.

When we reflect on the miserable nature of sentient beings, we can develop their desire to be free from such suffering. In order to realize a warm and energetic heart, strong, strong and determined, it is first necessary to have a loving attitude towards sentient beings, seeing them as something precious and intimate. . The more you feel affection and affection for sentient beings, the better you can develop even more genuine compassion for them. Usually, when we let our natural reactions flow through our own processes, we find it unbearable to look at the sufferings of our relatives and friends. We tend to rejoice in the misfortunes and failures of our enemies, and tend to be indifferent to those we do not know. Our emotions fluctuate in relation to these different people. The more we see a person who is close and close to us, the more we feel unbearable when he or she suffers.

To balance your emotions, visualize the three people in front of you: a very close friend, an enemy, and a neutral person. When visualizing these three people, let your mind react naturally. You will find your mind reacting in an unbalanced manner. You feel yourself attached to a friend and rebuff to the enemy, and your attitude toward the third person is completely indifferent. Then, consider why you responded in such a way. Friends may be friends at the moment, but they may have been our enemies in the past, and they may be our enemies in the future. The people we now call enemies may have been our best friends or relatives in the past and may become such people in the future. What is the point that makes such distinctions? Friends are people who wish they would be happy and enjoy life. We wish them happy and successful because they are our relatives and friends and have been good to us. But in the future they may become our enemies, and even in this life they may become hostile to us. Similarly, when we respond to enemies, we tend to react in a very negative way, instinctively desiring that they encounter unhappiness, difficulty, and failure. . We react like that because we think they harm us. But even if they can really harm us in the present, they may become our friends in the future. There is no certainty, absolutely no friends or enemies authentic or regular. Also, Although the neutral person is completely indifferent to us and we are indifferent to them, in the past he may have been our friend or enemy. If you cultivate your mind in this way, you will come to see everyone in the same gaze, and gradually the hard line between the three types of people will begin to fade. You need to expand this practice to include everyone, eventually embracing all beings. That's how you develop letting go. This does not say that we have no friends and enemies. What we are interested in here is balancing our strong, unbalanced emotional responses to others. This renunciation is very important; It is the same as first made of the ground before planting. Although renunciation itself is not a great enlightenment,

When the development of renunciation has been developed, the first thing in the causal precepts for the vow to attain Enlightenment is the realization that every being has been our mother in a past life. This is because there is no beginning to samsara. Because life in rebirth has no beginning, our own lives have no beginning. Life and death continue uninterrupted. Whenever we carry a body, we need a mother. Because samsara has no beginning, we cannot point to any sentient being and say, "This person has never been my mother in the past." They will not only be our mothers in the past but will be our mothers in the future. If you can develop a deep conviction at this event, it will be easy to remember and think about the great kindness of sentient mothers and then develop their desire to repay their kindness. Although you are often advised to treat all sentient beings like your mother, you should practice this meditation according to your own experience. For example, some people feel closer to their father. The person you feel closest to and feel best for should be considered exemplary. There is no single being who has never been a mother, father or relative of our past. The fact that we don't remember or recognize them doesn't mean that they were never our mothers. For example, even in this life, there are many cases where parents and children separate when children are very young. Later these children could not recognize their parents.

The next teaching is to think about the kindness of all sentient beings. This meditation is said to be most successful if, after realizing all sentient beings as your mother, you remember their kindness, take your own mother as an example. Visualize your mother in front of you, and think that she has been your mother not only in this life but in countless lives in the past. Then think about how good she was to you, how she protected you from danger, and how she helped you, in this life, she first got pregnant and even during the period. conceived how much she cared for. She takes care of you without hesitation. She is willing to give up her possessions for you, and she is willing to use trickery and non-belief means to get what you need without regard for how difficult it is for her. This bond and affection for her children made her want to get sick herself rather than her child becoming ill. You should meditate one-pointedly on her great kindness. When you develop a deep feeling of gratitude for your mother for her great kindness by contemplating this way, you should apply the same method to others who have been good to you, such as your friends and relatives. Finally you can expand it to include more neutral ones. If you can develop that same feeling towards neutral people, you also move that emotion to your own enemy. Gradually include all other beings into your perceived kindness. You should meditate one-pointedly on her great kindness. When you develop a deep feeling of gratitude for your mother for her great kindness by contemplating this way, you should apply the same method to others who have been good to you, such as your friends and relatives. Finally you can expand it to include more neutral ones. If you can develop that same feeling towards neutral people, you also move that emotion to your own enemy. Gradually include all other beings into your perceived kindness. You should meditate one-pointedly on her great kindness. When you develop a deep feeling of gratitude for your mother for her great kindness by contemplating this way, you should apply the same method to others who have been good to you, such as your friends and relatives. Finally you can expand it to include more neutral ones. If you can develop that same feeling towards neutral people, you also move that emotion to your own enemy. Gradually include all other beings into your perceived kindness. like your friends and relatives. Finally you can expand it to include more neutral ones. If you can develop that same feeling towards neutral people, you also move that emotion to your own enemy. Gradually include all other beings into your perceived kindness. like your friends and relatives. Finally you can expand it to include more neutral ones. If you can develop that same feeling towards neutral people, you also move that emotion to your own enemy. Gradually include all other beings into your perceived kindness.

Next is the meditation on repaying their kindness. You should understand that just because our lives are constantly changing, we cannot realize that all sentient beings have been our good mothers, ancestors, and relatives. Now they are not protected; they have no refuge. If you see their suffering, their neglect and then still work for your own benefit and personal liberation, then we are not only behaving unfairly but also being extremely mean. . You should develop a sense of deep commitment that you will never forget them and will repay their kindness instead. Even in a worldly sense, if one does not repay everyone's kindness and acts against them, he is regarded as a very mean and mean person.

Imagine your mother, mentally unstable, blind, and without any guidance, going to an abyss. She screamed for her baby nearby, her only refuge, to whom she had hopes. If your own children won't help you, who will help? You should contemplate that from beginningless time, the mind of sentient beings is uncertain because they are slaves of ignorance, without intellectual eyes to realize the path to Nirvana and Enlightenment, and they lack the Necessary instructions of a spiritual teacher. One by one, they are wallowing in negative actions, eventually they will cause their downfall. If these mothers cannot find help from their children, whom can they put their hope in? Feeling a sense of responsibility, you should repay the great kindness of the mother.

Next comes the meditation on loving kindness. Buddhists define loving-kindness as the wish that all sentient beings can enjoy happiness and never leave it. We are known to meditate on loving kindness, even for a moment, far beyond the accumulated merit accumulated by the countless offerings to the Buddhas. Through the power of meditation on loving kindness, the Buddha defeated the demon army trying to prevent him from achieving his goal. The meditation on loving kindness is the ultimate protection. The real continuity of meditation on loving kindness is first, you should cultivate loving kindness towards your own friends and relatives, and then you move that concern to the neutral people, then Also continue to your enemies. That way slowly includes every other being you meet.

Next comes the meditation on compassion. There are two types of compassion: one is just a desire for sentient beings to be free from suffering, and the other is stronger: "I will take the responsibility of liberating sentient beings from suffering." First, you should meditate on your own parents, friends and relatives and then move that interest to the neutral and ultimately to your enemies, causing the end of all sentient beings. that you meet will be part of your meditation. This is of great significance because when you are able to extend your meditation to all sentient beings, your compassion and compassion will become so widespread that the moment you see pain and suffering compassion will automatically arise. On the other hand, if you try to meditate on compassion and compassion for all beings, Thinking of "all sentient beings" without first identifying them as a specific individual, your notion of "all beings" will be very vague, and your compassion will not be so intense and lasting. When you meet certain individuals, you start to doubt whether you really wish them to be happy. On the other hand, if you cultivate compassion in a gradual process, first select specific types of people and make a special effort to cultivate that compassion and compassion towards your enemies. you, being the most difficult subject, then being compassionate towards others will become very easy, and your compassion will be able to endure any situation you can. meet. and your compassion will not be so strong and lasting. When you meet certain individuals, you start to doubt whether you really wish them to be happy. On the other hand, if you cultivate compassion in a gradual process, first select specific types of people and make a special effort to cultivate that compassion and compassion towards your enemies. you, being the most difficult subject, then being compassionate towards others will become very easy, and your compassion will be able to endure any situation you can. meet. and your compassion will not be so strong and lasting. When you meet certain individuals, you start to doubt whether you really wish them to be happy. On the other hand, if you cultivate compassion in a gradual process, first select specific types of people and make a special effort to cultivate that compassion and compassion towards your enemies. you, being the most difficult subject, then being compassionate towards others will become very easy, and your compassion will be able to endure any situation you can. meet.

In true meditation, you should reflect on how sentient beings, like yourself, spin in samsara, writhing about everything suffering. Success in developing compassion and compassion is essential for understanding and recognizing the faults and defects of samsara. If you can do it on your own, you can extend your understanding to other living beings through experience. On the other hand, if you do not develop self-denial and a boring sense of the whole experience in samsara, then you have no way to cultivate compassion. Renunciation is essential for cultivating compassion. Compassion and renunciation differ only in their subjects: renunciation is aimed at yourself; it is your desire to be liberated from suffering. Compassion is directed towards other beings; it is the desire for all sentient beings to be liberated from suffering.

It is vitally important to study and understand the various types of suffering. Having gained a broad understanding by reading many texts and deep thoughts, you should meditate on the faults and defects of samsara, and sentient beings in the cycle of birth and death reeling in a string reaction how to pass this. For example, in scientific laboratories, white mice are abused with all kinds of equipment. To understand how the brain works, scientists have to experiment on animals. It was a very strange situation, because their original purpose was to help and extend human life. On the one hand, it is a noble purpose, but also difficult to justify. Although they can use painkillers, scientists do these types of experiments without any compassion or compassion for the animals. In the West there are groups of people who oppose such treatment of animals, not because of their religious sentiments but because of their compassionate attitude toward animals. I support this effort.

In the beginning, generating any compassionate experience for all sentient beings may seem extremely difficult, but once you begin to develop it, compassion will become strong, true, and inexorable because it is based on a solid foundation of knowledge and reason. If you have some experience of compassion, it is really important to try to stabilize it by strengthening it with reason and broad understanding. Relying solely on certain types of unique intuition is very unreliable, because there is a danger that later that kind of experience will disappear without a trace. This is true not only for meditation on compassion and compassion, but also for all other practices.

As a result of your meditation and meditation, your compassionate feelings for sentient beings will become as intense as a mother's love for her only child upon seeing her child in pain. because of an illness. Her son's suffering made her worried and in pain, and day and night she had a natural desire to be healthy. If your attitude toward sentient beings is like that, regardless of whether or not they are related to you, when you see any suffering, you can develop an equally strong compassion for all sentient beings without bias, that is a sign that you have accomplished and developed compassion. This applies to loving kindness as well.

In meditating on the return of kindness, you reflect on the great kindness of sentient mothers and on the need to work for their benefit. Here the initial concern is to nurture a deep sense of responsibility for their own sake and to take on the liberation of sentient beings from suffering and to bring happiness to them. Through your daily life and activities, whenever an opportunity arises, you should immediately take it to practice this meditation. Only then can you begin to hope for progress in enlightenment. Indian poet Chandragomin (sixth century) said it was foolish to hope to change the taste of a very sour fruit just by adding one or two drops of cane sugar. Similarly, we cannot expect the taste of the mind, is what has been contaminated with so much sourness of delusion, immediately transformed into the sweetness of bodhicitta and compassion with just one or two meditations. Maintaining effort and continuity is really important.

In the final step is the actual development of bodhicitta, the mind yearning to attain Enlightenment for others, you should not be content with seeing the importance of Enlightenment for the benefit of others. . There is no way to accomplish that ultimate goal without the attainment of your omniscient state of Buddhahood. You should develop a very deep, sincere faith in the state of Enlightenment, and that will lead to a genuine desire to achieve it. In general, there are many causes and conditions (conditions) to cultivate bodhicitta, but among them the main point is compassion.

You should realize that the purpose of being born in this world is to help others. If you don't do that, then at least don't harm other living beings. Countries have different political systems, but a key element in most societies is an altruistic attitude - a desire to work for others, for the well-being of the majority. Altruistic attitude is the root of happiness in the human community. All the major world religions encourage the cultivation of an altruistic attitude, regardless of their different philosophical systems. In short, if you cultivate an altruistic attitude, it not only helps you in bringing peace of mind but also creates a peaceful atmosphere around you. That is one of the results you can see. The ultimate goal of cultivating an altruistic attitude is to attain the state of Enlightenment so that you can work for the full fulfillment of the wishes of sentient beings. Therefore, the Buddha did not neglect the importance of cultivating bodhicitta as a simple teaching content; He has also shown the techniques and means by which we can develop such an altruistic desire.

Once we are reborn in this world, as long as we are human, our survival depends on others. We cannot exist independently. That is the nature of man. Therefore, we should help our brothers and free them from their sufferings, both physically and mentally. That is the right way to deal with our brothers. Insects like bees and ants don't have an education system, but in practical areas, because of their survival, they have to be interdependent, they help each other in one way or another regardless do they have a strong sense of emotion and compassion. When the ants get a big piece of bread, they help each other to carry it. To survive, Man depends on his brothers but does not treat each other like brothers. People have a natural tendency to desire to experience happiness and avoid suffering. When you are concerned about it, it is very important to cultivate an altruistic attitude to help others.

We have had this life as a person. Whether we make it valuable or not depends on our own mental attitude. If we maintain an attitude of dishonesty but display a kind and kind face, we make a mistake. If we have this selfless attitude and treat others as they deserve to be treated, our own happiness is guaranteed as a byproduct of working for the happiness of others. When we experience happiness, we should rejoice in the fact that it is the result of the actions we have done in the past. At the same time, we should dedicate that virtue to the happiness of all sentient beings in the hope that they too can experience this kind of happiness. If we go through suffering, we should realize that it is the result of the bad deeds we have committed in the past, and we should develop a desire that through our experience of this suffering, in the future all the suffering Other born suffered can be avoided. Make a vow that whether you achieve enlightenment or not, you will work for the happiness of other beings, no matter what happens. Once you have received instructions on how to overcome the self-centered attitude, you can die without regret. When I gave explanations about my practice in wanting to develop this wish for enlightenment, I felt very fortunate to do so. My mouth and tongue fulfilled their purpose.

The practice of bodhicitta is essential for those who desire to attain enlightenment. All the Buddhas and Bodhisattvas in the past have achieved these high realizations by cultivating an altruistic attitude. Over time, some ideologies lose their relevance. The Buddha taught that life is our most beloved property and we should treat the lives of others even more important and valuable than our own. This type of message and doctrine retains its relevance through the ages. In modern times when there is a great danger of destroying the whole world, we realize the message of the Buddha is becoming more and more relevant.

Another way to develop the selfless desire to attain Enlightenment is to do equality and to exchange oneself with others. The first step in this practice is to realize the advantages of transferring oneself to others and the disadvantages of not doing so. All the good qualities in this world are the product of cherishing the happiness of others, and all the frustration and misery and suffering that are the product and result of selfish attitudes. But can we swap ourselves with others? Our experience confirms that we can change our attitude toward certain types of people that we previously loathed and feared, that as we get closer and know them better, we can change them. change my attitude. Exchanging yourself and others does not mean that you convert your own body into others but rather, the attitude you have about yourself is applied to others. The strong affection you feel toward yourself is now moving to others so that you will have a natural tendency to work for the benefit of others instead of you.

There are two main obstacles to developing such an attitude. The first is this strong distinction between us and others, seeing us and others completely independent and separate. In fact, you and I are relative, like "this side of the mountain" and "the other side of the mountain." From my view, I am the me and you are the other, but from your perspective, you are the me and I are the other. We also have a natural indifferent feeling because we feel the happiness and suffering of others is not our job; They don't matter to us. Then we must remember that there are certain types of people, such as our relatives who we consider very close. Although your loved ones are not you, the sufferings and happiness they experience affect you. Also, in spite of the fact that our bodies are composed of many parts - head, arms, legs - we consider our bodies, which are collections of parts, like something very precious. In the same way, we should consider our connection, the most common characteristic that all sentient beings like ourselves participate in, the natural desire to attain happiness and avoid suffering. We see a person giving up his life for others being noble, but we think it is crazy to sacrifice ten people to save one person. This has nothing to do with religion; It is only a human response. Therefore, it is right and fair to give up the rights, interests, and privileges of a minority for the benefit of many. This is what Buddha taught - that is, giving up the privileges and rights of an individual for the happiness of all sentient beings of infinite space,

When we try to practice the transformation of ourselves and people, we encounter strong resistance from our own natural disposition and self-centered attitude. It is very necessary to defeat them. The notion that happiness and suffering of others is not a problem for me, so I do not need to work for others, is a prominent obstacle. But we should think now that although we are not the same people we will be twenty years old, it is crazy to not care about the people we will become in the future. hybrid. It is crazy to do things that will cause them suffering later. You should also think that when you step on a thorn that hurts your foot, one hand pulls out the thorn even though the hand is not in pain. It is only by familiarity and habit that we have strong attachment to our egos and to see whatever is relevant to us is precious and is loved. Through constant familiarization we can develop a strong attitude of cherishing the happiness of others. Although we have worked to gain happiness and liberation from suffering from beginninglessness, our self-centered attitude has caused us tremendous suffering. If at some point in the past we were able to change this attitude and instead of loving ourselves, we cherished the happiness of others, then we have now achieved the bliss of Buddhahood. Through constant familiarization we can develop a strong attitude of cherishing the happiness of others. Although we have worked to gain happiness and liberation from suffering from beginninglessness, our self-centered attitude has caused us tremendous suffering. If at some point in the past we were able to change this attitude and instead of loving ourselves, we cherished the happiness of others, then we have now achieved the bliss of Buddhahood. Through constant familiarization we can develop a strong attitude of cherishing the happiness of others. Although we have worked to gain happiness and liberation from suffering from beginninglessness, our self-centered attitude has caused us tremendous suffering. If at some point in the past we were able to change this attitude and instead of loving ourselves, we cherished the happiness of others, then we have now achieved the bliss of Buddhahood.

Therefore, we should decide: “From now on I will dedicate myself, even my body, to the happiness of others. From now on, I will not work for my own happiness but rather, for the happiness of others. From now on, others are like my master; my body will obey and obey the orders of others instead of me. " When thinking about the great disadvantages and disadvantages of a selfish attitude, you should develop a strong decision, telling your self-love attitude, "Your dominance over our minds is a thing of the past. From now on I won't obey your orders anymore. You only caused us great calamities due to your tricks. From now on, don't pretend that you are working for our own happiness, because I have realized that you are the great enemy and the root of all my frustration and suffering. If I don't give up on you and work for others, then you will immerse me again in the sufferings of unhappy rebirth. ” Understand that a self-centered attitude is the root of all suffering, and caring for others is the source of all happiness and goodness.

If you meet the same ten poor beggars, it would be a mistake to make distinctions among them, asserting that some people deserve more help than the others. If there are ten people who are equally ill, starting to make a distinction in those people is meaningless. Also, you should develop an attitude of equality for all other beings who are suffering or are likely to suffer. These sentient beings have shown immense kindness to you in the past. From a religious standpoint, even enemies are good because they give you the opportunity to develop patience. We all have the same nature, and we all suffer the same fate; There is no problem of antagonism and mutual hostility. Buddhas only see ignorance as a mistake to be eliminated; they are never discriminating among sentient beings surrounded by ignorance, some need help and others don't. If some sentient beings are truly evil by nature, Buddhas will see this and will renounce them. Because Buddhas - who see the reality as it really is - do not behave this way, we can conclude that evil is a momentary sorrow that can be eradicated. It is said that if two people approach the Buddha, one uses a weapon to attack the Buddha, and the other massages the Buddha with oil, he will not favor one another over the other. Because Buddhas - who see the reality as it really is - do not behave this way, we can conclude that evil is a momentary sorrow that can be eradicated. It is said that if two people approach the Buddha, one uses a weapon to attack the Buddha, and the other massages the Buddha with oil, he will not favor one another over the other. Because Buddhas - who see the reality as it really is - do not behave this way, we can conclude that evil is a momentary sorrow that can be eradicated. It is said that if two people approach the Buddha, one uses a weapon to attack the Buddha, and the other massages the Buddha with oil, he will not favor one another over the other.

Thus in the ultimate sense, enemies and friends do not exist. This does not mean that there are no people who sometimes help us and others sometimes harm us. What we are interested in here is trying to overcome our abnormal emotions. We should think about the relative nature of friends and foes to reduce the bondage of emotional reactions. Thus we can more easily recognize the benefits of loving others - the door to the achievement of all good qualities. Then we will naturally desire to work for others, and the indifference we previously felt toward others can now be applied to our own happiness.

If we think carefully, we can see that even our own enlightenment attainment depends very much on others. Without the practice of the three types of training in gender, concentration and wisdom we have no way to attain Nirvana. The practice of the three types of practice begins with morality, such as vowing not to kill. Without other sentient beings, how can we refrain from killing them? All of these practices depend on the participation of others. In short, from the moment we started conceiving in the womb, we all depend on the kindness and the contribution of others. A Tibetan would not enjoy Tibetan tea without the participation of animals like yak cows. Milk is the natural benefit of the calf, but we take it away and make it into butter. Without the contributions of other sentient beings, we will not have these items. The same is true for accommodation, food and especially for reputation. In the modern world, without journalists, no one can become famous. Even if a person screams loudly, he or she won't become famous that way.

We realize that it is our survival that depends on others. This is the truth in the world and the truth on the road: everything depends on the participation and kindness of others. Therefore, if we contemplate this way, our remembrance of the kindness of others will have a greater dimension. I often note that if you want to be selfish, you should do it in a very smart way. The foolish selfish way is the way we always work, seek happiness for ourselves and in the process, get more and more miserable. The clever selfish way is to work for the happiness of others because you are a Buddha who will become.

In order to never separate our aspiration to become a Buddha for others, even in future lives, we must maintain certain types of spiritual practice. In particular, we should abandon the four negative actions and practice the four virtues associated with this practice. The first negative action is to deceive your spiritual teacher, especially by lying. The second negative act is to make a religious practitioner who does not regret their past actions become regretted of what you say. The third negative act is to insult the Bodhisattvas, who have developed bodhicitta, by looking down on them and humiliating them. We should be very careful to avoid doing this. The Great Bat Nha Sutta talks about the seriousness of generating anger. If you realize that you are angry at a Bodhisattva, it's very important to immediately regret that, and take the means to purify your negative actions with a strong decision that will never allow yourself to do such things later. this. The biggest obstacle preventing the cultivation of compassion and the wish to go to enlightenment is the hatred of others. The fourth negative act is to deceive others without any conscience, especially to cover up your faults and pretend to have superior realizations.

The four virtues are the opposite of these four actions. The first virtue is to never lie to any sentient being. There are a few exceptions that you must lie to protect the Fa or others but on the other hand, you should avoid lying to anyone. The second one is honesty, and the third one is praising and respecting Bodhisattvas who often work for others. Moreover, it is very difficult to decide who is and who is not a Bodhisattva, so it is better to develop a strong sense of respect for all sentient beings and always speak well of them and praise them. their positive qualities. The fourth virtue is to encourage others to work for the attainment of Buddhahood, the state of Enlightenment. END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.26/5/2020.