Learn about the doctrine of dependent origination.
After enlightenment under the Bodhi tree and during the 45 years of birth teachings, the Buddha preached many teachings aimed at inducing enlightenment for the disciples.
The original teachings of the Buddha are also called Theravada teachings. On the basis of the teachings of Theravada, later Buddhism and Mahayana Buddhism developed into an extremely diverse teaching system.
Today, we look at the three treasures of Buddhism, the Law, and Buddhism. We feel overwhelmed by the profundity of thought and the greatness of quantity. The richness and diversity of the teachings can be very attractive to the experienced, experienced practitioners, but it is difficult for newcomers to think about Buddhism. We find it difficult to study Buddhist thought by failing to grasp the focal point or teachings of the foundation of the Buddhist building. This clue is the doctrine of Dependent Origination.
Dependent Origination is considered as the key to the Buddhist monastic treasure. It is therefore of great value in the whole Buddhist doctrine. Researches and writings of many devotees and scholars have addressed the problem of being dependent on the Buddha. However, it is not easy to understand the origin. In the past, the Buddha also felt confused when he wanted to propagate this mystery to the majority of the masses:
"O bhikkhus, then we think as follows: this is because we are so insightful, deep, difficult to see, difficult to evidence, tranquility, nobility, super reasoning, miraculous, only human comprehension As for the masses, it is hard to see the theorem Y as Dependent Origination. " [1,374 - 375]
Indeed, Dependent Origination is very deep, subtle; One must take the heart of research, practice seriously to be able to understand. This work is not for the purpose of clearing up the doctrine of Dependent Origination, to grasp the universal key to penetrate into the Dharma. At the same time, it also supports those who are concerned about the problem of dependent origination. Regarding the method of research, the writer chooses an analytical method. The author mainly relies on the typical teachings in the sutras and commentary to highlight the topic of concern
In the content, the author focuses on exploiting the doctrine of the Twelvefold Causality in the Nikāyas. Because this is the most important doctrine on the arising of the Buddha. The Buddha explained this doctrine in order to bring man towards wisdom; Knowing what causes the suffering existence of human beings; What is the way to eliminate the causes of illegal, reached liberation, Nirvana. The focus of the article is to emphasize the importance of the doctrine of the Twelvefold Causality in the great Buddhist doctrine. The doctrine of Dependent Origination is as valid as the precepts of the Buddha's other basic teachings. It created the unity of the basic teachings of the Buddha, which underlies all theories of Mahayana Buddhism and Mahayana Buddhism developed in the latter. From this, it is stated that the dependent origination is a particular doctrine, the most profound of Buddhist philosophy. One who understands the doctrine of Dependent Origination is grasping the very essence of Buddhist philosophy and attaining insight that leads to the end of all suffering.
Buddhism originates from the doctrine of dependent origination.
Shakyamuni Buddha attained enlightenment at the root of Bodhi after forty nine days of meditation. Since then Buddhism began to appear in the world. Enlightenment of the Supreme Master Ching Hai after the course of the doctrine of Dependent Origination has become a tradition of the Buddhas. Not only Shakyamuni Buddha attained supreme virtue from the origins of the Buddha, the Venerable Thich Kha, Vaisnava, Ca La Ton Dai, Na Na Ham Mien Ni, Ca lettuce also became the Buddha from the origin of grace. [2.15-23] And surely future Buddhas will also realize this doctrine before attaining righteousness. Indeed, the doctrine of Dependent Origination has become the foundation of Buddhism. Enlightenment of the dependent origination is the ultimate truth enlightenment. Dependent Origination speaks of the essence of dhammas. That nature is conditioned, not self.
In the cosmos, any conditioned dharmas, whether great or small, near or far, rough or even, are born and perish according to the law of dependent origination. Enlightenment, no-self is the truth of the world. This truth is not set out by the Buddha himself that it has so many generations. The Buddha is a meritorious discoverer and only teaches us. While humanity is falling, the fall of the 62 virtues, the causal voice, the non-self of the Buddha carrying the light of transcendental wisdom has the power to eliminate all attachments, suffering. Thus it is possible to say that catechetical origination is a particular teaching of Buddhism and it becomes a thread throughout the entire Buddhist doctrine. The basic teachings, such as the Four Noble Truths, Kamma, Reincarnation, Cause and Effect, are based on the foundation of dependent origination. The doctrine of Dependent Origination is considered to be the most fundamental teaching of all the schools of Theravada Buddhism and Theravada Buddhism. [3, 204]
In addition, important essays, major ideologies, Mahayana suttas developed on the philosophy of dependent origination. All these things have shown us that the doctrine of Dependent Origination is a great discovery of Buddhism in particular, of human wisdom in general. Where the voices of interdependent origination are manifested there is the wisdom of Buddhism, there is the cessation of suffering. The doctrine that is built on the truth of dependent origination is that truthful teaching is not false. Power's mysterious teachings will dispel the darkness of ignorance of thousands of lives covered, making people attain enlightenment, they are happy noble even in the present life and the fruits of liberation in the future
1.2 Definitions dependent origination
All things in the universal universe operate according to the law of dependent origination or dependent origination. That is the method of arising, according to the conditions. No one exists independently. They have to rely on other factors and conditions to generate. For example, rice should have enough soil, water, air, light, seeds, fertilizer, labor, etc. newly formed.
Dependent Origination, Pali is "Paticcsamuppada". Translation depends on arising, depending on the coast that birth. The English translation is "Dependent origination". The most general form of the arising condition of the Buddha is described in the Samyutta Sutta as follows:
"Because of this, the other is present.
Because this is not present
, the birth of
this one kill, the other kill ". [2,129]
Enlightenment full of 12, the Buddha definition:
Hey monks, ignorance charm; action of grace; to be famous; the six coasts ... coast conditions; old dementia, death, sorrow, bi, suffering, good, brain start up. That is the whole of this aggregate of consciousness. But due to glass, the destruction of ignorance should completely kill. Due to kill action should kill. Because of the destruction of the name of the kill ... Because of the kill should kill. Do not kill old death, sorrow, bi, suffering, superior, brain kill. This is the totality of this aggregate of suffering. [2,10]
Another time the Buddha defines: "And this monks, what is the causation of life? old death ... ignorance is impermanent, conditioned, conditioned, disfigured, disintegration, separation, cassation. These dharmas, called bhikkhus, are called natural conditions. "[3, 53]
Through the ways of the interdependent origination of the Buddha, we draw the following insights on the doctrine of Dependent Origination. First, the dhamma that is born, also due to that coast. They never exist independently. We can not find an immortal soul, an ego that governs the dharma. This speaks of the selflessness of the dharmas. The factors that are conditioned are compounded, with birth and death. The unconditioned Dharma is not in the sphere of dependent origination. The most important definition may be the 12 parts of causality. The Buddha explains that the 12 parts of dependent origination are primarily directed at human beings. When the 12 dharmas arise, the whole of suffering begins. And when the 12 karmas of karmic purification meant suffering. The definition of dependent origination through the 12 parts of causality has particular value in the practice of liberating suffering.
Dependent Origination is the most important doctrine of Buddhism, but it is not entirely created by the Buddha. Dependent Origination is the essence of all things. Whether or not the Buddha was born, it still exists. This truth has been confirmed by the Buddha: "The precepts arise, whether the Tathagata appears or does not appear, the residence is the sex, the law determines that, he said. Tathagata completely realized, attained that theorem. After complete enlightenment, attainment, Tathagata declared, proclaimed, developed, declared, discriminated, illustrated, her marketing. "[2,51-52] Thus, the doctrine of Dependent Origination gives us a view of the essence of the universe, human life, or the whole world. That nature is conditioned, not self. Man also under the conditions of the birth so also non-self.
1.3. The difference of the components of dependent origination
As mentioned above, dependent origination is the essence of all things. The Buddha is a person who has discovered the essence and explained to practitioners. But in the process of preaching the doctrine of Dependent Origination in the person himself, the Buddha presents a causal process in accord with our reasoning. That is the theory of dependent origination consisting of 12 parts. But we must never persist that certain origins are twelve. Actually, 12 parts are just the most reasonable. The Buddha can reduce the parts in some cases. Dai Dai Van presented 9 parts, lack of ignorance, onions, and imports. Dai Chau has 10 parts, lack of ignorance, onions. Indeed, ignorance, action, and inclusion are included in the section of rupa. Identity is the basic element of sentient beings, consisting of two physical and psychological components. The Buddha is called the Dharma King, he can present dependent origination in various forms depending on the level and the base of the listener. Such a presentation is also not aimed at making the enlightened one determine the dependent origination. Thus the doctrine of dependent origination has 12 parts, 10 parts, or 9 parts, etc. It is not important, but it is important that we have realized the enlightenment of the doctrine of dependent origination. When the disciples realize enlightenment, the Buddha simply says that he has the wisdom of the birth of death. Seeing the dharmas of rebirth also means seeing the arising of dependent origination. Venerable Asaji, one of the five original disciples of the Buddha, presents the causal origins of Sariputta as a general form, that is, the paths of birth and death: He can present dependent origination in various forms depending on the level and the level of the listener. Such a presentation is also not aimed at making the enlightened one determine the dependent origination. Thus the doctrine of dependent origination has 12 parts, 10 parts, or 9 parts, etc. It is not important, but it is important that we have realized the enlightenment of the doctrine of dependent origination. When the disciples realize enlightenment, the Buddha simply says that he has the wisdom of the birth of death. Seeing the dharmas of rebirth also means seeing the arising of dependent origination. Venerable Asaji, one of the five original disciples of the Buddha, presents the causal origins of Sariputta as a general form, that is, the paths of birth and death: He can present dependent origination in various forms depending on the level and the level of the listener. Such a presentation is also not aimed at making the enlightened one determine the dependent origination. Thus the doctrine of dependent origination has 12 parts, 10 parts, or 9 parts, etc. It is not important, but it is important that we have realized the enlightenment of the doctrine of dependent origination. When the disciples realize enlightenment, the Buddha simply says that he has the wisdom of the birth of death. Seeing the dharmas of rebirth also means seeing the arising of dependent origination. Venerable Asaji, one of the five original disciples of the Buddha, presents the condition for initiation of Sariputta in the general form, ie the paths of birth and death: Such a presentation is also not aimed at making the enlightened one determine the dependent origination. Thus the doctrine of dependent origination has 12 parts, 10 parts, or 9 parts, etc. It is not important, but it is important that we have realized the enlightenment of the doctrine of dependent origination. When the disciples realize enlightenment, the Buddha simply says that he has the wisdom of the birth of death. Seeing the dharmas of rebirth also means seeing the arising of dependent origination. Venerable Asaji, one of the five original disciples of the Buddha, presents the condition for initiation of Sariputta in the general form, ie the paths of birth and death: Such a presentation is also not aimed at making the enlightened one determine the dependent origination. Thus the doctrine of dependent origination has 12 parts, 10 parts, or 9 parts, etc. It is not important, but it is important that we have realized the enlightenment of the doctrine of dependent origination. When the disciples realize enlightenment, the Buddha simply says that he has the wisdom of the birth of death. Seeing the dharmas of rebirth also means seeing the arising of dependent origination. Venerable Asaji, one of the five original disciples of the Buddha, presents the condition for initiation of Sariputta in the general form, ie the paths of birth and death: The Buddha only states that he has wisdom about the paths of birth. Seeing the dharmas of rebirth also means seeing the arising of dependent origination. Venerable Asaji, one of the five original disciples of the Buddha, presents the causal origins of Sariputta as a general form, that is, the paths of birth and death. The Buddha only states that he has wisdom about the paths of birth. Seeing the dharmas of rebirth also means seeing the arising of dependent origination. Venerable Asaji, one of the five original disciples of the Buddha, presents the condition for initiation of Sariputta in the general form, ie the paths of birth and death:
"No matter what is born of a person,
that Tathagata has explained,
and Tathagata also explained the termination of that person,
That is the teachings of the Great Monk.
According to the spirit of grace, the Great Consequences Ba Sa vol. 24 introduces the doctrine of Dependent Origination with the number of very distinct parts: a conditional origin
: all conditioned cosmologies.
Two conditions of origin: cause and effect.
Dependent Origination: Or, karma.
Condition: ignorance, onions, birth, aging death.
The condition of origin, love, possession, birth, aging.
Six conditions of origin: the cause and effect of three generations.
Seven charms: ignorance, action, consciousness, identity, first, contact, life.
Eight conditions: consciousness, identity, identity, contact, feeling, love, capital, ownership.
Nine Dependent Origination: consciousness, name, identity, feeling, love, love, birth, aging.
Condition: consciousness, identity, identity, contact, feeling, love, possession, birth, aging.
Eleven origination: action, consciousness, name, identity, contact, feeling, love, possession, birth, aging.
In short, it is in any form whatsoever arising from the arising of the arising of the arising, impermanent and non-self nature of the world. It leaves all attachment, craving, and the end of all states of suffering.
1.4. The special value of the catechism
The doctrine of Dependent Origination, in addition to giving us a broad view of the world of things, is conditioned by the law of dependent origination, impermanence, not-self; It is also of great value in recognizing the state of human existence. The doctrine of Dependent Origination reveals the reason why we have the five aggregates with defilements, to associate with impermanence, to rotate with suffering. This is because the 12 parts of dependent origination constantly flow from generation to generation. The motivation of dependent origination leads to suffering, not just two items of ignorance and craving. When there is ignorance, craving 12 factors of dependent origination continue to operate, people continue to suffer. To stop the situation, it must stop its motives. It means practicing the end of ignorance and craving. Therefore, the enlightenment of the doctrine of Dependent Origination is synonymous with knowing how to get out of samsara, death and suffering. The Buddha affirmed the great value of the realization of the doctrine of Dependent Origination as the foundation for the end of ignorance, the thousand-year-old craving for inspiration after the Enlightenment:
"Wandering many lives
I look but did not meet this
builder of the house
must suffer instead of regeneration.
O house of the house
Now I see you
do not build your house anymore
Your broken arm is
pounded on you, your
mind is destroyed, your mind is destroyed
.
Again, in the Dai Duyên, the Sun told Ananda: "Ananda, because not enlightened, do not understand this dhamma-dependent origination that present beings are disturbed like a cocoon, confused as a Just like munja and reeds, there is no way out of the land, the beast, the dead, the dead. "[7, 512]
Indeed, the doctrine of Dependent Origination is of special value in the whole teaching of the Buddha. A monk who has not recognized the doctrine of dependent origination has not officially become a disciple of the Buddha. Catechism Dependent Origination is not clear how to get out of samsara. The origin of the origins is not understood, can not master the basic teachings of Buddhism such as Impermanence, not self, Causality, Karma, Four Noble Truths, etc. And also difficult to go into the system. The ideas of Mahayana Buddhism developed later such as Bat Nha, Dharma, Hoa Nghiem, Lotus, Nirvana etc. By this we can affirm that the doctrine of Dependent Origination occupies an extremely important position in the whole Buddhist doctrine. Without the teachings of Dependent Origination, there is no Buddhism, can not end the ignorance of the thousand, can not get out of suffering. The person who realizes the doctrine of dependent origination is the person who officially enters the path of the Buddhas who are walking on the path of liberation of suffering as the Buddha taught: "One sees the condition of origin, he sees French; Who sees the legal person who is found grace.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.19/11/2017.
Today, we look at the three treasures of Buddhism, the Law, and Buddhism. We feel overwhelmed by the profundity of thought and the greatness of quantity. The richness and diversity of the teachings can be very attractive to the experienced, experienced practitioners, but it is difficult for newcomers to think about Buddhism. We find it difficult to study Buddhist thought by failing to grasp the focal point or teachings of the foundation of the Buddhist building. This clue is the doctrine of Dependent Origination.
Dependent Origination is considered as the key to the Buddhist monastic treasure. It is therefore of great value in the whole Buddhist doctrine. Researches and writings of many devotees and scholars have addressed the problem of being dependent on the Buddha. However, it is not easy to understand the origin. In the past, the Buddha also felt confused when he wanted to propagate this mystery to the majority of the masses:
"O bhikkhus, then we think as follows: this is because we are so insightful, deep, difficult to see, difficult to evidence, tranquility, nobility, super reasoning, miraculous, only human comprehension As for the masses, it is hard to see the theorem Y as Dependent Origination. " [1,374 - 375]
Indeed, Dependent Origination is very deep, subtle; One must take the heart of research, practice seriously to be able to understand. This work is not for the purpose of clearing up the doctrine of Dependent Origination, to grasp the universal key to penetrate into the Dharma. At the same time, it also supports those who are concerned about the problem of dependent origination. Regarding the method of research, the writer chooses an analytical method. The author mainly relies on the typical teachings in the sutras and commentary to highlight the topic of concern
In the content, the author focuses on exploiting the doctrine of the Twelvefold Causality in the Nikāyas. Because this is the most important doctrine on the arising of the Buddha. The Buddha explained this doctrine in order to bring man towards wisdom; Knowing what causes the suffering existence of human beings; What is the way to eliminate the causes of illegal, reached liberation, Nirvana. The focus of the article is to emphasize the importance of the doctrine of the Twelvefold Causality in the great Buddhist doctrine. The doctrine of Dependent Origination is as valid as the precepts of the Buddha's other basic teachings. It created the unity of the basic teachings of the Buddha, which underlies all theories of Mahayana Buddhism and Mahayana Buddhism developed in the latter. From this, it is stated that the dependent origination is a particular doctrine, the most profound of Buddhist philosophy. One who understands the doctrine of Dependent Origination is grasping the very essence of Buddhist philosophy and attaining insight that leads to the end of all suffering.
Buddhism originates from the doctrine of dependent origination.
Shakyamuni Buddha attained enlightenment at the root of Bodhi after forty nine days of meditation. Since then Buddhism began to appear in the world. Enlightenment of the Supreme Master Ching Hai after the course of the doctrine of Dependent Origination has become a tradition of the Buddhas. Not only Shakyamuni Buddha attained supreme virtue from the origins of the Buddha, the Venerable Thich Kha, Vaisnava, Ca La Ton Dai, Na Na Ham Mien Ni, Ca lettuce also became the Buddha from the origin of grace. [2.15-23] And surely future Buddhas will also realize this doctrine before attaining righteousness. Indeed, the doctrine of Dependent Origination has become the foundation of Buddhism. Enlightenment of the dependent origination is the ultimate truth enlightenment. Dependent Origination speaks of the essence of dhammas. That nature is conditioned, not self.
In the cosmos, any conditioned dharmas, whether great or small, near or far, rough or even, are born and perish according to the law of dependent origination. Enlightenment, no-self is the truth of the world. This truth is not set out by the Buddha himself that it has so many generations. The Buddha is a meritorious discoverer and only teaches us. While humanity is falling, the fall of the 62 virtues, the causal voice, the non-self of the Buddha carrying the light of transcendental wisdom has the power to eliminate all attachments, suffering. Thus it is possible to say that catechetical origination is a particular teaching of Buddhism and it becomes a thread throughout the entire Buddhist doctrine. The basic teachings, such as the Four Noble Truths, Kamma, Reincarnation, Cause and Effect, are based on the foundation of dependent origination. The doctrine of Dependent Origination is considered to be the most fundamental teaching of all the schools of Theravada Buddhism and Theravada Buddhism. [3, 204]
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1.2 Definitions dependent origination
All things in the universal universe operate according to the law of dependent origination or dependent origination. That is the method of arising, according to the conditions. No one exists independently. They have to rely on other factors and conditions to generate. For example, rice should have enough soil, water, air, light, seeds, fertilizer, labor, etc. newly formed.
Dependent Origination, Pali is "Paticcsamuppada". Translation depends on arising, depending on the coast that birth. The English translation is "Dependent origination". The most general form of the arising condition of the Buddha is described in the Samyutta Sutta as follows:
"Because of this, the other is present.
Because this is not present
, the birth of
this one kill, the other kill ". [2,129]
Enlightenment full of 12, the Buddha definition:
Hey monks, ignorance charm; action of grace; to be famous; the six coasts ... coast conditions; old dementia, death, sorrow, bi, suffering, good, brain start up. That is the whole of this aggregate of consciousness. But due to glass, the destruction of ignorance should completely kill. Due to kill action should kill. Because of the destruction of the name of the kill ... Because of the kill should kill. Do not kill old death, sorrow, bi, suffering, superior, brain kill. This is the totality of this aggregate of suffering. [2,10]
Another time the Buddha defines: "And this monks, what is the causation of life? old death ... ignorance is impermanent, conditioned, conditioned, disfigured, disintegration, separation, cassation. These dharmas, called bhikkhus, are called natural conditions. "[3, 53]
Through the ways of the interdependent origination of the Buddha, we draw the following insights on the doctrine of Dependent Origination. First, the dhamma that is born, also due to that coast. They never exist independently. We can not find an immortal soul, an ego that governs the dharma. This speaks of the selflessness of the dharmas. The factors that are conditioned are compounded, with birth and death. The unconditioned Dharma is not in the sphere of dependent origination. The most important definition may be the 12 parts of causality. The Buddha explains that the 12 parts of dependent origination are primarily directed at human beings. When the 12 dharmas arise, the whole of suffering begins. And when the 12 karmas of karmic purification meant suffering. The definition of dependent origination through the 12 parts of causality has particular value in the practice of liberating suffering.
Dependent Origination is the most important doctrine of Buddhism, but it is not entirely created by the Buddha. Dependent Origination is the essence of all things. Whether or not the Buddha was born, it still exists. This truth has been confirmed by the Buddha: "The precepts arise, whether the Tathagata appears or does not appear, the residence is the sex, the law determines that, he said. Tathagata completely realized, attained that theorem. After complete enlightenment, attainment, Tathagata declared, proclaimed, developed, declared, discriminated, illustrated, her marketing. "[2,51-52] Thus, the doctrine of Dependent Origination gives us a view of the essence of the universe, human life, or the whole world. That nature is conditioned, not self. Man also under the conditions of the birth so also non-self.
1.3. The difference of the components of dependent origination
As mentioned above, dependent origination is the essence of all things. The Buddha is a person who has discovered the essence and explained to practitioners. But in the process of preaching the doctrine of Dependent Origination in the person himself, the Buddha presents a causal process in accord with our reasoning. That is the theory of dependent origination consisting of 12 parts. But we must never persist that certain origins are twelve. Actually, 12 parts are just the most reasonable. The Buddha can reduce the parts in some cases. Dai Dai Van presented 9 parts, lack of ignorance, onions, and imports. Dai Chau has 10 parts, lack of ignorance, onions. Indeed, ignorance, action, and inclusion are included in the section of rupa. Identity is the basic element of sentient beings, consisting of two physical and psychological components. The Buddha is called the Dharma King, he can present dependent origination in various forms depending on the level and the base of the listener. Such a presentation is also not aimed at making the enlightened one determine the dependent origination. Thus the doctrine of dependent origination has 12 parts, 10 parts, or 9 parts, etc. It is not important, but it is important that we have realized the enlightenment of the doctrine of dependent origination. When the disciples realize enlightenment, the Buddha simply says that he has the wisdom of the birth of death. Seeing the dharmas of rebirth also means seeing the arising of dependent origination. Venerable Asaji, one of the five original disciples of the Buddha, presents the causal origins of Sariputta as a general form, that is, the paths of birth and death: He can present dependent origination in various forms depending on the level and the level of the listener. Such a presentation is also not aimed at making the enlightened one determine the dependent origination. Thus the doctrine of dependent origination has 12 parts, 10 parts, or 9 parts, etc. It is not important, but it is important that we have realized the enlightenment of the doctrine of dependent origination. When the disciples realize enlightenment, the Buddha simply says that he has the wisdom of the birth of death. Seeing the dharmas of rebirth also means seeing the arising of dependent origination. Venerable Asaji, one of the five original disciples of the Buddha, presents the causal origins of Sariputta as a general form, that is, the paths of birth and death: He can present dependent origination in various forms depending on the level and the level of the listener. Such a presentation is also not aimed at making the enlightened one determine the dependent origination. Thus the doctrine of dependent origination has 12 parts, 10 parts, or 9 parts, etc. It is not important, but it is important that we have realized the enlightenment of the doctrine of dependent origination. When the disciples realize enlightenment, the Buddha simply says that he has the wisdom of the birth of death. Seeing the dharmas of rebirth also means seeing the arising of dependent origination. Venerable Asaji, one of the five original disciples of the Buddha, presents the condition for initiation of Sariputta in the general form, ie the paths of birth and death: Such a presentation is also not aimed at making the enlightened one determine the dependent origination. Thus the doctrine of dependent origination has 12 parts, 10 parts, or 9 parts, etc. It is not important, but it is important that we have realized the enlightenment of the doctrine of dependent origination. When the disciples realize enlightenment, the Buddha simply says that he has the wisdom of the birth of death. Seeing the dharmas of rebirth also means seeing the arising of dependent origination. Venerable Asaji, one of the five original disciples of the Buddha, presents the condition for initiation of Sariputta in the general form, ie the paths of birth and death: Such a presentation is also not aimed at making the enlightened one determine the dependent origination. Thus the doctrine of dependent origination has 12 parts, 10 parts, or 9 parts, etc. It is not important, but it is important that we have realized the enlightenment of the doctrine of dependent origination. When the disciples realize enlightenment, the Buddha simply says that he has the wisdom of the birth of death. Seeing the dharmas of rebirth also means seeing the arising of dependent origination. Venerable Asaji, one of the five original disciples of the Buddha, presents the condition for initiation of Sariputta in the general form, ie the paths of birth and death: The Buddha only states that he has wisdom about the paths of birth. Seeing the dharmas of rebirth also means seeing the arising of dependent origination. Venerable Asaji, one of the five original disciples of the Buddha, presents the causal origins of Sariputta as a general form, that is, the paths of birth and death. The Buddha only states that he has wisdom about the paths of birth. Seeing the dharmas of rebirth also means seeing the arising of dependent origination. Venerable Asaji, one of the five original disciples of the Buddha, presents the condition for initiation of Sariputta in the general form, ie the paths of birth and death:
"No matter what is born of a person,
that Tathagata has explained,
and Tathagata also explained the termination of that person,
That is the teachings of the Great Monk.
According to the spirit of grace, the Great Consequences Ba Sa vol. 24 introduces the doctrine of Dependent Origination with the number of very distinct parts: a conditional origin
: all conditioned cosmologies.
Two conditions of origin: cause and effect.
Dependent Origination: Or, karma.
Condition: ignorance, onions, birth, aging death.
The condition of origin, love, possession, birth, aging.
Six conditions of origin: the cause and effect of three generations.
Seven charms: ignorance, action, consciousness, identity, first, contact, life.
Eight conditions: consciousness, identity, identity, contact, feeling, love, capital, ownership.
Nine Dependent Origination: consciousness, name, identity, feeling, love, love, birth, aging.
Condition: consciousness, identity, identity, contact, feeling, love, possession, birth, aging.
Eleven origination: action, consciousness, name, identity, contact, feeling, love, possession, birth, aging.
In short, it is in any form whatsoever arising from the arising of the arising of the arising, impermanent and non-self nature of the world. It leaves all attachment, craving, and the end of all states of suffering.
1.4. The special value of the catechism
The doctrine of Dependent Origination, in addition to giving us a broad view of the world of things, is conditioned by the law of dependent origination, impermanence, not-self; It is also of great value in recognizing the state of human existence. The doctrine of Dependent Origination reveals the reason why we have the five aggregates with defilements, to associate with impermanence, to rotate with suffering. This is because the 12 parts of dependent origination constantly flow from generation to generation. The motivation of dependent origination leads to suffering, not just two items of ignorance and craving. When there is ignorance, craving 12 factors of dependent origination continue to operate, people continue to suffer. To stop the situation, it must stop its motives. It means practicing the end of ignorance and craving. Therefore, the enlightenment of the doctrine of Dependent Origination is synonymous with knowing how to get out of samsara, death and suffering. The Buddha affirmed the great value of the realization of the doctrine of Dependent Origination as the foundation for the end of ignorance, the thousand-year-old craving for inspiration after the Enlightenment:
"Wandering many lives
I look but did not meet this
builder of the house
must suffer instead of regeneration.
O house of the house
Now I see you
do not build your house anymore
Your broken arm is
pounded on you, your
mind is destroyed, your mind is destroyed
.
Again, in the Dai Duyên, the Sun told Ananda: "Ananda, because not enlightened, do not understand this dhamma-dependent origination that present beings are disturbed like a cocoon, confused as a Just like munja and reeds, there is no way out of the land, the beast, the dead, the dead. "[7, 512]
Indeed, the doctrine of Dependent Origination is of special value in the whole teaching of the Buddha. A monk who has not recognized the doctrine of dependent origination has not officially become a disciple of the Buddha. Catechism Dependent Origination is not clear how to get out of samsara. The origin of the origins is not understood, can not master the basic teachings of Buddhism such as Impermanence, not self, Causality, Karma, Four Noble Truths, etc. And also difficult to go into the system. The ideas of Mahayana Buddhism developed later such as Bat Nha, Dharma, Hoa Nghiem, Lotus, Nirvana etc. By this we can affirm that the doctrine of Dependent Origination occupies an extremely important position in the whole Buddhist doctrine. Without the teachings of Dependent Origination, there is no Buddhism, can not end the ignorance of the thousand, can not get out of suffering. The person who realizes the doctrine of dependent origination is the person who officially enters the path of the Buddhas who are walking on the path of liberation of suffering as the Buddha taught: "One sees the condition of origin, he sees French; Who sees the legal person who is found grace.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.19/11/2017.
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