Buddhist-Meditation-Systematic-and-Practical

make divisions into "I" and "mine," and "you" and
"yours." From this false discrimination, anger is
produced. But the great compassion of the same entity
arises in the opposite way, when one knows the void
nature of all persons and events and the impossibility in
reality of distinguishing any self or things.
Still, something remains to be done, for one should not
be content to do good to sentient beings by one's
compassionate will alone; one must give them some
actual benefits. This is possible in the Vajrayana, where
there are many methods in the position of consequence.
Here we find practical benefit for beings, by the
functions of salvation of Buddhahood. To save them all
from the woes of samsara is surely at once both the
highest good and the most complete transmutation of
the poison of anger.
3. Third meditation
The samapatti on causation in the Hinayana is to cure
the sorrows of self bound up with ignorance. The twelve
factors of dependent origination (pratityasamutpada) are
very much stressed as the system which explains the
conditional nature of ignorance (avidya). It is negative,
since it lists all those factors which lead to our
continued life (and therefore suffering) in the world of
birth-and-death. This doctrine shows clearly how one
action contains within it the possibility of certain results
and is thus a guide for the purification of deeds created
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