Liberation means freedom from the shackles, and what binds beings to realms of karma and afflictions ... Because this is the nature of the chains, so the freedom to be reborn bound by karma and afflictions are freed, and the desire to achieve freedom was firmly freed mind. liberating concept is common in the ancient tradition of India. Within the scope of Buddhism, liberation is generally defined as a mental - or more than a quality of the mind - this relates to the freedom from defilements or stains that. Of course, for the Buddhist concept of liberation is closely linked with selfless perspective. Nagarjuna said an accurate interpretation of the Basic Wisdom Madhyamarg, in that he said that a person reaches freedom by ending karma and afflictions, karma and afflictions arising from the false perceptions, and these perceptions can be made ​​speechless by emptiness. In this work, the emptiness Nagarjuna explained as a means to an end to negativity and karma. Reading alternating Sanskrit texts say that the mistake was made ​​aware stunned not by nature, but not in emptiness. Reincarnation arise on the basis of understanding delusions about the nature of consciousness platform. Thus, understanding the inner nature of the mind to bring calm and disappear from all defilement and delusion in the nature of consciousness. Nagarjuna's view of liberation is the nature of the mind that all misperceptions have been made ​​to disappear. Tsongkhapa described as karma and afflictions are what bind us, he considered as cyclic conditions in which we are bound. Samsara means the existence coast born with mental and physical aggregates beings possess, linked under the influence of karma and afflictions. Thus, the cycle of reincarnation does not mean just any kind of body and mind that; that may exist with the uninfected cell aggregates, liberated existence. Reincarnation means to be born with karma aggregates. It is reincarnation because we persist in this way, from a set of aggregates to a set of other aggregates. Karma and afflictions confine us here, so there is an element of coercion, lack of freedom on our part. Comments Award epistemology of Dharmakirti see these aggregates as samsara, karma in which we suffer.

Sort Of Four Noble Truths

In discussing the truth of suffering, dukkha, as the first noble truth, Tsongkhapa first raised the concerns raised "imperial collection, the truth about the origin the cause of suffering and pain as a result of their empire. Exalted Why reverse that position? " In fact, the origin of suffering right in front of suffering. In Dignified Testimonials, Maitreya explained that suffering and its origin in the real order, with origins before and then the pain arises as a result, ... etc.. However Tsongkhapa (1: 269) explains that, when Buddha first preached Four Noble Truths, "masters reverse order of cause and effect" for a particular purpose for only when practitioners come to understand the nature of suffering is really true admiration in the range crane freedom from suffering truly begun. So, the Buddha first taught dukkha. The Buddha emphasized that we must first recognize suffering as suffering. , of course, when we speak of suffering within the Four Noble Truths, then we are talking about the meaning of suffering in common often. Normally we talk about the joy and experience of worldly success and hope; we do not see them as existing in the nature of suffering. When we talk about happiness, we often want to say something or great achievements in a secular manner. Examining our own attitudes to those who succeed in secular form, we feel admiration and sometimes even envy, jealousy. Indeed, what they have is what we wished for. Therefore, instead of realizing success in the world of nature is suffering, then we are happy for it. We need to cultivate a deeper understanding of the truth of suffering, dukkha. Panchen Lama Losang Chogyen good summary. He said that there are many ways in which we can contemplate the nature of suffering. At the first level, obviously suffering (pain suffering) is something that animals can recognize as undesirable and tries to escape. At the second level, the suffering of change (sufferings) is something for the practitioners are not Buddhists cultivate a sense of mindfulness trance as they seek to reach the blowing touch of the sublime state of meditation and the formless. But the Buddha said about cultivating a true awareness of the meaning of suffering, he would say that we need to understand the third level of suffering, the suffering of the charm of birth, suffering extensively (out size). Very existence of us are driven and conditioned by karma and afflictions. Tsongkhapa and the Panchen Lama pointed out that the set of our aggregates serve as the conditions for the arising of suffering, and as the future repository in which we are now bound in misery While past karma ripening. If you can recognize suffering in this sense, then you will be able to generate a sincere admiration to escape this kind of conditions exist, kind of karma exists. This is the renunciation, the far left. the forsaken. Tsongkhapa (1: 269) writes: Once you recognize the suffering, recognize themselves as children drowned in a sea of suffering, and I realize that, if you want to be liberated from suffering, I have to fight it. Moreover, I realized that I could not end suffering except the cause of its destruction. By examining the causes of suffering, I come to understand its true origin. Therefore, the Buddha said to the true origin. And he continued: Following the development of an understanding of the true origin, an understanding that karma defiled produce suffering in samsara , that affliction produces karma, and the concept of self is the cause of sorrow. When you see that you can eliminate the concept of self, then I will vow realization of its termination, as well as the cessation of suffering, or destroy Empire. Subsequently, Tsongkhapa explains concepts This self more clearly, relating it to the emptiness teachings. But here he presents the general consensus of all schools of Buddhism that attachment to self is the root of samsara. Suffering arises from its origin, its origins are continuing a major way by karma and afflictions, and the roots of all sorrow is attachment to self. Changes Mind Are We In samsara, we all have a sense of self-attachment. It is a congenital mental state, is not something achieved through the exercise of knowledge philosophy. It is a very natural state of mind. But true? It is consistent with reality instead? Just because a perception or a mental state is natural does not mean it fits everything matters is how. We have asked this question and this examination. And when we do this, we come to realize that true self-attachment is a form of delusion. It is a delusion. everything appeared to us in a way, but they do exist in a different way. When we react to phenomena disturbing emotions, we just react and take effect on the level of the ordinary appearances. Everything appeared to us as a kind of real property in certain independence and our own we tend to assert that a perception immediately, it is accepted as a specific individual and distinct. We then attached a powerful way to make true status [false] of objects that we perceive. Therefore, we can not respond to everything [crazy] as they really are. survey we have a gap between reality and our perception. We could distinguish research to routine perception of reality from the reality. To do this, we must have a certain way to understand the real modes of existence, the way it's the things that exist. In Buddhist texts, all the arguments about the nature not only just come to this: the importance of establishing a proper understanding of the true nature of reality. When we understand emptiness, then we see that recognize our ignorance about such things exist the self (ego) is delusion. And because of this perception is illusion, so all negativity based on it is not sustainable. They can be extracted from the root and cleanses the body condition of our spirit. they also need to realize that the fundamental nature of the mind is not defiled. A man can have temporarily caused the hatred, but even so he will not always be filled with hatred. He can experience moments of love, moments of compassion. Kindness and hatred are totally mental antagonists; they can not coexist in one individual in a single moment. That even a vengeful public not vengeful at all times and there are moments of compassion suggests that the fundamental nature of the mind separate from afflictions such hatred. Fundamental nature of consciousness so lets afflictions arise, as well as the mental defilements opposed to this. Likewise, our attachment to the self-existence (self) of things may seem to be a reasonable setting, normal and natural, but that does not mean it is the whole essence of the mind. By cultivating selfless wisdom, we can gradually erode the attachments. Finally we can realize the complete absence of self-existence, [or the complete absence of self or non-self]. The light show that despite a particular affliction that can strongly as how much, but it is not a factor completely separate from the mind. Having two very important points: ( 1) Defilement - specifically ignorance is the root of them - and that idea is not so durable; and (2) negativity can be detached from the main house by the nature of consciousness. These points allow you to know that innate sense of self is attached to mental state can be eliminated. Then when you hear about the cessation of suffering, or destroy Empire, you will have a true feel for a special taste. You will admire with such freedom and started up the road to reach. Tsongkhapa (1: 270) says, "In this way, when you really think so, 'I'm going to witness the end of suffering, it is liberation', you will become interested in the path true. " Thoughtful Sanh Duyen your concept of what constitutes the problem of ignorance platform at the root of samsara, depending on your perspective of reality. In the case of Nagarjuna, the stance of his decisions in legal Seventy shelves emptiness, in that he writes that while all phenomena arise from causes and conditions, the ignorance attached to the phenomenon existence as ownership does not change. Ignorance is a mental state of grace being aware of such phenomena own reality does not change. To make this clearer, the Holy God of the Four Hundred who had taught that feels like touching the whole body, including the capacity of feeling, the illusion (delusion) pervades all bothered brain. Holy God then explained by ignorance or delusion manner of methods solve them, claiming that ignorance is no longer arise in the charm of birth was found. Therefore, we have to dig deep and find out the source of the teaching on birth coast. Nagarjuna in the emptiness of the Seventy who had cited the fact that the phenomenon of formation of the existence of the material depends on the and human conditions as they prove that there is no ultimate existence. Emptiness is thus set by taking the charm of birth as a prerequisite condition. Speaking in a general way, we realize the cause and effect relationships in a natural way. To a certain extent, in a very crude level, even animals can also make the causal connection. We know that if we eat, we will not be hungry; If they feel too hot, they will find shade. In taking care of our own future, facilitate more human than animal. We're trying to save the future. We're trying to educate yourself so we fully prepared for the conditions of work for more pay, perhaps with a more well known company. We make the causal link between what we want in the future and the conditions necessary to achieve that goal. We formed the basis of the effort on understanding the connections so. Nagarjuna help us reflect more deeply on the implications of the causal relationship nay.Van problem dependent effects on causes like? It is through the interdependent nature of reality. The causal relationship works because cause and effect are inseparable from each other, including the fact. There was a public nature in everything that allows the relationship to happen. Because relationships are possible, so the event can contact each other as cause and effect. Nagarjuna shows us that by reflecting deeply on the causes and effects, we have may come to realize the mutual relations of things. When you realize everything has a nature related, dependent, then you're going to see that all phenomena exist empty nature, essentially empty inside. You can then understand any problem that exists in the form of labeled and how the convention. Therefore, when Buddha charm of birth in the format of cause and effect of 12 predestined, He obviously did not teach emptiness, but He provides the foundation that allows us to understand emptiness. they can be mindful of the doctrine of dependent being both (1) at the level of cause and effect, and (2) in the form of emptiness. The first (1) coupled with the development of the conditions for achieving a favorable rebirth in the higher realms of samsara than you. The first (2) pertains to hone the causes and conditions for achieving liberation. So charm of birth is important for both immediate goals (favorable rebirth) and long-term goals (liberation) of us. I think this is why Tsongkhapa said that the treasures of grace being the most precious treasure of the Buddha's teachings. When we begin to realize these two objectives, favorable rebirth must come first First; only on that basis we will be able to witness the second goal, liberation. This is because the practice of gradual path towards liberation requires maximum use of capacity of our intellect. The existence of the human race have a form of intellectual progress. This is why in Trang Hoa Quy Nagarjuna's Precious first presented all practice towards achieving a favorable rebirth and then continue on to other teachings. Similarly, Four Hundred who had God's Holy presented a series of three strata of practice: First, you must stop the unethical behavior; then you must terminate ego; and finally terminates your attachment to all the wrong perspective. After all, in the class of gradualist path, you start with these concerns entirely limited to this life, coming to attention for the next life, and then eventually develop a muscle to gain liberation. Tsongkhapa (1: 270) writes: Four Noble Truths are taught During repeated throughout the Mahayana teachings and Theravada. So Blessed is included in the Four Noble Truths are important points of interest in cyclic processes and the end of it, so that teaching is essential for the achievement of freedom. As a summary outline of this practice is important, so it must be taught to the human subjects in this sect. Tsongkhapa made ​​a very important point: the teacher must guide human subjects on the basis of of the Four Noble Truths chain, this is the true guide of the Buddha. Suffering Truth About Tsongkhapa in Ca Spiritual Experience says that if you do not act within the contemplation of foot faults physical suffering, then you will not develop a genuine desire for liberation. If you believe in the existence of reincarnation is not such a big problem - and it's really totally happy - then you simply will not truly wish for freedom from it. Together now, if you're not reflect driving conditions samsara - the source of misery - then you will not know how to cut off the root of suffering. Even if you recognize the suffering nature of samsara, but just make a wish or prayer alone to be free of it, it will not help you be free from suffering. You have to think about what conditions lead to her suffering. So Tsongkhapa taught that we need to improve both the Disenchantment of samsara and the realization of these factors bind us to it. Tsongkhapa In General Discussion (1: 265-295) the present contemplation of the nature of suffering in three stages: (1) reflecting eight types of suffering; (2) contemplation of suffering six categories; and (3) further meditation on suffering. About eight kinds of suffering, Tsongkhapa (1: 279) says that the Buddha said, "In short, the five aggregates are suffering." The reflection on the meaning of this doctrine moreover happen within five points. The very nature of the aggregates is dominated by karma and afflictions are: (1) the boat for future suffering, (2) the boat for suffering based on what currently exists, (3) the boat for suffering physical pain (pain suffering) (4) of the boat for the suffering of change (sufferings); and (5) the suffering of the boat for the conditions (of suffering). Reflecting on these things constantly.     At this point, with attention to the first point, we minimize suffering in the future life by grasping the five aggregates. These aggregates spirit and our physical condition arises through karma and afflictions, so they have the character and nature are very close to karma and afflictions. We have a downside to the quality that was exacerbated by karma and defilements, so that they can easily navigate to suffering. In this sense, they are "the boat for future suffering." During the Dalai Lama's 12th, there is a very good scholar Mongolia to accidental contact with anything that makes him trach.Ong control seems to be disgraced and felt really sad for her. Then he touched his own body and say, "Oh, all the pain and suffering became possible because my body randomly convention, this adaptation karma". The view of Buddhism is that all the problems in the world, both social and personal, occur because our existence is determined by karma and afflictions. They tell us what kind of body and mind is the basis for all this negativity arises. Tsongkhapa (1: 279) writes: With regard to the second point, the aggregates formed radical adaptation to the situation, such as illness and old age, based on the already existing aggregates. The third point and fourth are happening because the aggregates are linked accommodate trends obstacles to this are two kinds of suffering. "two kinds of this suffering" in relation to clearly suffering (suffering pain) and pain pain changes (sufferings). Tsongkhapa (1: 279) continues: Referring to the fifth point, the very existence of these aggregates constitute adaptive nature of the suffering of the conditions (of suffering) because all the constituent elements dependent on the karma and afflictions formerly suffering conditions charm of birth (of suffering). Throughout discussions of Tsongkhapa (1: 281-287) on six types of suffering, we come to the three types of suffering. This second of three categories, the suffering of change (sufferings), Tsongkhapa (1: 289) writes: The sense of joy was experienced by beings in samsara like floating pleasure is felt when placed in cool water or fire burns pimples; While temporary feeling faded, the pain arose. This is one reason why even what we recognize as the happy experience, after all is considered in the nature of suffering . Dharmakirti thesis prize in epistemology have shown that impermanence going to lead us to recognize the suffering nature of samsara. Along causes and conditions arise and everything fitted them with a temporary nature, a quality of existence is not only subject to change, that really is changing every moment. A School Buddhism, Pipa Sa Su Luan, very often presented in the form of a cessation of existence of an object. They talk about what is known as the four characteristics of the phenomenon charm of birth: birth, head, horror, and death. But all the other schools of Buddhist understanding of impermanence in terms of the existence of each moment, the transient nature of things. The truth is a transient phenomenon is not dependent on its interaction with a certain new conditions. Rather, the main causes of the phenomenon brought it exists as something with a temporary nature. transient nature of all phenomena is dominated by the causes and conditions thereof. Thus, in the particular case of the present circumstances of our causes and conditions is what controls us? We are karma and afflictions. In the form of karmic teachings twelve, getting the first chain is fundamental ignorance (ignorance). Even the term ignorance (ma Rigpa) is seen as something negative. With a cause of such negative results is mandatory to be negative. Reflecting on this carefully, we see that there is no real basis or any sense of fulfillment in samsara. Continuing the metaphor he had used before, Tsongkhapa (1: 290) explains the conditions of suffering (of suffering): The neutral feeling defiled like burns things physical contact with pleasant or frustrating. Because these feelings coexist with the disorder tend to, they constitute suffering from conditions (of suffering), is the first, as explained above, is not just connected with feeling alone. Tsongkhapa has previously explained that not only our feelings alone, but all of the mental state and the mental factors associated with them, as it's characterized by suffering. He (1: 289) wrote: This is called the suffering of change (sufferings) and includes not only the sense of self; but also the mind and mental processes similar to it, do arise that feeling. Pleasure, pain, and the neutral feeling is suffering, all are unsatisfactory. All mental state combined with the feeling of suffering and the sense of power and their subjects, what gives rise to the pain he is feeling. All sentient beings suffer, so they are classified together. Fours publication in the legal doctrine of four publications, the first being all things are impermanent charming best time (tributary of impermanence); The second approach defiled all the suffering in nature (necessarily of suffering). This is the view of Tsongkhapa. However, after explaining that all conditioned phenomena are impermanent birth and all defilement phenomenon is in the nature of suffering, the Buddha did not stop there. Perhaps only say that this alone will only do more depressed and feeling more discouraged. This pain will not go away right? Or is there a way to do it terminates right? Here's why Tuesday mark important. The Buddha taught that all phenomena are empty and empty self (anatta dharmas). Of course there are many different ways to explain the doctrine of selflessness in the different schools of Buddhist philosophy. However, overall speaking, all schools of Buddhism accept that it was the attachment to the self-perpetuating or inherent existence or acceptance on self is the root of suffering. This is the source of all the other afflictions. In fact, the attachment of inherent existence can be proven to be a promising way to realize ideas and experience the world. It does not fit with reality. Thus, there is a method of resolution for its energetic and we can hone methods to neutralize them. This is the method of full capacity, when applied, can eliminate uprooting attachment and ego. So, the Buddha speaks of the fourth seal: nirvana is true peace (nirvana calm). By applying the method to neutralize the powerful against the root of suffering is attachment to self, then we can develop insight into the nature of the scan lens suffering. This will lead to the realization of Nirvana, the true peace.END=VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTMENT.WORLD VIETNAMESE BUDDHIST ORDER=VIETNAMESE BUDDHIST NUN =GOLDEN LOTUS MONASTERY=THE EIGHTFOLD PATH.NAM MO SAKYA MUNI BUDDHA.( 3 TIMES ).AUSTRALIA,SYDNEY.29/9/2014.