PART HAI 2.2

GREAT GENERAL (continued)

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CHAPTER NINE 
TITLE PHILOSOPHY

The Duy Tam school and the Middle School are the backbone of the philosophy of the Mahayana tradition. Through a number of names known to the Duy Tam School, the three most popular schools are Chittamatra (the school of confirmation is unique) Vijanavada (the school of confirmation), and Yogochara (school of unification meditation and action. Yogochara refers to the unity of Du Gia meditation (yoga) and moral conduct (achara). The Duy Tam sect is an independent and consistent tradition of philosophy in the fourth century AD.

The Two Brothers and the Bodyless, played a major role in the formation and dissemination of this school's philosophy. They were born in Northwestern India, now Pakistan. Through their mastery and mastery and talent, the two spread a philosophy of mind for a relatively short time. Both began as true pluralists, in addition to the idealistic philosophical writings, His Body is famous by the Abhidharmakosha (A Maitreya), the work of the philosophy of the Abhidharma, written. according to Vaibashik's position

These two great scholars converted to Mahayana and jointly worked on many works, characterizing, classifying and presenting the idealistic philosophy. He is famous for his works of Bodhisattvabhumi, Abhidharmasamuchchaya, Abhidharmasamuchchaya, written from the point of view of Mahayana or Duy Tam, with many comments on the main works of the Duy Tam School. . His Body is famous for its short treatises of Consciousness, and a treatise explains the three properties of the Mind of Philosophy.

His comments on some of the scriptures of the Duy Tam School are considered as Mahayana traditions for the Diocese. Although modern scholars have tried to visualize the history of the Lac Dynasty with historical character, according to the Mahayana tradition, it is certain that the Maitreya will be the future Buddha, currently in the Export Palace. The main works of the Idealist School by the Beforehand include Madhyantavibhaga (Distinguishing the Middle School and the extremists), and the Mahayanasutralankara (Beauty of Mahayana). It is said that these works were passed down from the Blessed One to the First; Mr. Vo Tien recorded and added comments. In this sense, a large part of the original foundation of Duy Tam's philosophy is written about the future Buddha of Maitreya.

Like the philosophy of the Middle School, the Duy Tam philosophy originates from the embryonic Buddhist tradition. For example, according to the Theravada scriptures, the Buddha declares that the mind creates everything and towards the transparent and pure nature of consciousness. Most of the Mahayana sutras include many sermons, such as Kinh Lang Giac Tam, very much mentioning the basic principles of Duy Tam philosophy. The tradition of long-standing and influential literary tradition has emerged before the prominence of the Duy Tam tradition as an independent philosophy school.

In addition to the expectations of the Theravada and Mahayana traditions in the text, we see the conceptual identity of the Duy Tam philosophy in the development of Buddhist thought. We all know the mind is very important in Buddhism right from the beginning. We just need to recall the Buddha's assertion of the mind's creative role in understanding how the mind is central to Buddhist thought, or to look at thirty-seven elements that lead to enlightenment Notice how many factors need to relate to the mind.

An important focus of the mind continues in the Vaibhashika and Sautrantika schools, the two pluralistic and realistic schools flourished before the emergence of the Middle School and the Heart of Mind. The Vaibhashika school takes its name from the commentaries compiled in the Fourth General Assembly in the first century AD. Perhaps this school is the most atomic, realistic and pluralistic school in the Indian schools, and this school is even more pluralistic and realistic than the Theravada school in Sri Lanka. Vaibhashiskas drafted the theory of two properties of elements (phenomena) - phenomena and eternal properties. Eternal nature sometimes resembles the theory of Plato's thought in Greek philosophy.

The Sautrantika sect derives its name from the fact that this sect wants to return to the original teachings of the Buddha in the scriptures. Because the school rejects the authenticity of Vi Dieu Phap, the Sautrantikas focus on philosophy because they emphasize the role of conceptualization, or discrimination. They rejected the objective independent reality of many factors that Vaibhikikas accepted, assigning them to discriminatory or imaginary cognitive activities. Somehow this goes into the perspective of the Duy Tam school, ultimately rejecting the objective reality of all objects and confirming the only reality of the mind.

Moreover, the Sautrantikas form a very remarkable theory of awareness. They believe that we never really know directly the external objects and what we perceive - which we consider external objects (for example, a glass in front of me) - is mental reflection, or symbolism of that object, so the process of perception is a process of perceiving mental reflections on external objects. The Sautrantikas claim that this spiritual symbolism is the consequence of external objects. So they think that we know the existence of external objects by reasoning. The mental image or reflection of external objects is evidence of the existence of that object, although we do not know it directly.

This theory is very similar to John Locke's symbolic theory of cognition. What I find important about this view is that if it is accepted, it will leave the state of the outside world in a very unstable position, because we never know the objects themselves but only know Objective content of our consciousness.Therefore, underlining the role of conceptual or fantasy formation, the development of the Sautrantikas' philosophy appeared before the full spiritual philosophy of the Duy Tam school, arguing that the subjects seemed The truth of the world is not something else but the mind.

There are a number of ways that the Duy Tam philosophy develops the doctrine of superiority of consciousness. Proponents of this doctrine believe that objects depend on the mind because of its nature and existence. First, the school proposed the concept that each object appears differently to different beings. This argument proceeds with six realms. For example, a glass of milk appears to us as milk, but for the gods it is the first wine, the iron that melts with the people in hell, and is pus or blood with hungry demons. Each object simply appears differently to different beings in samsara according to their karma. In other words, an object appears in many different forms according to the subjective and conditional state of mind. We can see this without having to associate with six realms. For example, a woman may appear to be an attractive object for a man, a pile of meat for a wolf, and a skeleton for an Arhat. This is the first argument that the DuyTai School used to support a subjective view of experience.

Secondly, the Duy Tam school uses many analogies of dreams to argue that in the dreams of creating a world, with all intentions and purposes, it experiences as true when the dreaming situation takes over. dominance. If we look at His Twentieth Beings on the Consciousness, we can see how He rejected some objections to this argument by analogy. For example, the opposing side of this view says that the dream experience cannot coincide with the way in which it is experienced, The Body God reiterates that we experience common events with other faces in a dream. The opposing side says that the experience of dreaming is ineffective and has no real power to be effective, The Body God demonstrates, by using the example of night ejaculation, that is not so. In short,

It is interesting to note that this analogy allows some approval in the past few years based on test evidence in the area of ​​sensory loss. These tests place volunteers in isolation with sensory stimuli; then some objects began to create their own mind, a three-dimensional universe. It is understandable that Duy Tam's argument developed on the dream experience analogy is convincing.

Third, the idealist school rejects the independent existence of objects by presenting the endless division of matter. This is a conclusion from the early concept of the Buddhist tradition recently confirmed by scientific discoveries. Duy Tam philosophers argue that the concept of atoms - a material unit that cannot be made smaller - is impossible. They argue about that based on the inevitable rule of the combination or aggregation of atoms to form a mass, a wide fat object.

The atom is said to be the smallest and indivisible unit, so it is considered to have no parts, however it is also said to be objects (such as a cup or table) as practice Combining atoms, this aggregation forms objects. Objects form masses due to the aggregation of thousands of atoms gathered. If the atom is no longer divisible and there are no parts, it cannot be assembled together. However, if the atom gathers as they must assemble to form an object, each atom must have at least six distinguishable parts: the upper part, the lower part, the east, southwest part, north.

By this argument, The Body and the Duy Tam philosophers establish the concept of endless division of atoms. This conclusion has been verified by modern physicists, and once again we have the concept of analysis verified by the discoveries of modern science. Atoms as well as its constituents have been proven to be able to divide into smaller parts, and finally we come to the right time when there is little precious evidence of any a key element of matter.

Because of the arguments that reject the existence of physical objects, Duy Tam philosophers establish the relativity and objectivity, the uniformity of objects of consciousness with the consciousness itself.They reveal what we can call the duality of subjectivity and objectivity of consciousness - about its consciousness and its content.

I would like to mention the concept in the Sutra of the Old Sutra which HE THE BODY has wholeheartedly in a famous work of His, discussing Three Properties. It is a very important doctrine of the Duy Tam philosophy, known as the Threefold Theory, or the levels of reality: (1) the nature of illusions or imposing nature (Transfiguration of Acceptance), ( 2) The nature depends on the nature or relative nature (Y Tha Start-Up), and (3) the chronic, or complete, character (The True Member).

These three characteristics are like: (a) false belief that water exists in illusion; (b) the very occurrence of illusion, depending on the causes and meteorological conditions, and (c) the emptiness of illusion because it depends, relative and depends on the causes and conditions . The belief that water exists in illusion is completely wrong and is similar to the illusionary nature. The simple appearance of illusion is related to the causes and conditions similar to the nature of dependency. The emptiness of illusion, because it is conditional and dependent, is similar to the perfect nature.

Special attention to the second nature of the three properties is very necessary, depending on the nature (forgiveness), because it is this nature that is at the heart of Duy Tam's philosophy, related to liberation and resolution. launch. Dependent nature (forgiveness) is identical to the mind, and especially with the knowledge that we discussed when studying the Old Sutra of Sutra (see Chapter 17). What does it mean in the dependent nature, on the one hand it is the potential to produce the illusion of imprisonment of samsara, and on the one hand it is the potential of liberation of nirvana.

I have said that the Awakening (consciousness of A Lai Gia) is called "basic consciousness" by Tibetans and in that sense it is the root of samsara and nirvana. Here too, on the one hand we can see the dependency if presented objectively by the ability to distinguish external objects, leading to how the mind creates a world outside, that is reincarnation. If the mind distinguishes an external object - dividing its characteristic into two subjective and objective branches - then we create the illusion, ie impose false notions (like the idea of the existence of water in illusion, or of self and other): with one word, we are reincarnated.

On the other hand, if the nature depends on this, similar to Consciousness A, remove the idea of ​​discrimination and understand the non-subjectivity and objectivity. Being aware, A Lai Gia's consciousness leads to the result of the Truthful Member; will lead to freedom. So depending on the nature of the nature of the three properties. If it is exploited by discrimination, it becomes illusory, moral; if it is used by knowledge of renunciation, it becomes nirvana.

It is very interesting to see that the dependency is also the source of visual activity of enlightened beings. In other words, depending on whether or not Awareness, provides the potential for the generation of all forms, forms of secular realm and forms of paradise ... slapping on the scene like the Buddha and the Avalokiteshvara help all beings become enlightened.

You will recall in the example of illusion, the concept of the existence of water belongs to the illusionary nature; The occurrence of illusion is a purely conditional phenomenon belonging to the nature of dependency. We can explain this by experience - it is a different subjective and objective experience. The concept of external objects exists independently of consciousness, or mind, in the field of illusory nature, while the emergence of phenomena does not have the wrong concepts of objectivity and independence belonging to nature. depending substance.

So the nature of dependence is essentially purity and functional activity that benefits the liberation of others. In this sense, the three properties of the Duy Tam system correspond to the three realms of Buddhahood: the illusional nature corresponding to the earthly realm, the nature depending on the paradise, and the perfect nature (tablet honestness) corresponds to the super-naked realm So the Buddhas appear as objective historical figures, this is the emergence of the dependent nature - under the guise of two subjective - objective aspects - in the scope of illusory nature. When Buddha appeared out of objective and subjective duality, in the ideal form of the Bodhisattva in heaven such as Manjushri and Avalokiteshvara, it was the appearance of heaven, about the nature of escaping from the illusion of subjective-objective duality.

I want to conclude by emphasizing what I believe is a very close resemblance between the philosophy of the Righteous and Medieval system. Remember the notions of reincarnation and nirvana in the philosophy of Meditation, like in the whole of Buddhist thought. Moreover, we have two concepts of education - the concept of conventional truth (the Noble Truth) and the ultimate truth (First Noble Truth) corresponding to samsara and nirvana.

In the philosophy of the Middle Ages, what stands in the middle of conventional truth and ultimate truth, between reincarnation and nirvana? What is the identity, or the indiscriminate, of samsara and nirvana, taught by the Middle School? If we look at the philosophy of the Middle Way, we find that the cause of predestination is the unifying principle of the conventional truth and the ultimate truth, reincarnation and nirvana. In the Mulamadhyamakakarika treatise, Long Dragon says that if we take the karmic cause of the relationship between cause and effect, we have reincarnation, but if we take the cause of causation to do nothing - emptiness (illusory) - - we have nirvana. The connection between cause and effect, between karma and its consequences, is conceptualization or imagination. Mr. Long Shou stated that imagining is responsible for the continuation between cause and effect. In general,

When we look at the Mindfulness philosophy, we see it running parallel to the philosophy of the Middle School. The conventional truth in the philosophy of Meditation is similar to the illusory nature of the Duy Tam philosophy, and in both systems, that truth is similar to the cause and effect, with reincarnation. The ultimate truth in the philosophy of Meditation is similar to the sincerity of the Duy Tam philosophy, and in both systems, that truth is similar to emptiness, non-duality, non-duality. , and nirvana. What is in the Middle Ages is the cause of predestination - the connection between samsara and nirvana - which is a characteristic of the Duy Tam school.

The mind is of utmost importance for both karmic and dependent properties. The mind is the core of both. In both systems, on the one hand we have the reality of illusion, convention, reincarnation, and on the one hand we have the ultimate, ultimate, nirvana reality, standing between the two is the system of principles of Relativity, principle of dependence, that is the core of the mind. In Chapter 20 we will go further in examining the similarity between the philosophy of the Meditation and the Mind of Mind philosophy. We will try to apply the combined vision of these philosophies to practice the Mahayana path.

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CHAPTER TWENTY 
THE PHILOSOPHY DEVELOPMENT

In this chapter, I want to consider the new development of Mahayana philosophy in India, the correlation between the philosophy of the Meditation and the Idealist philosophy, and these two philosophies have influenced moral and real traditions. How is the practice of Buddhism. We discussed the philosophy of Meditation and Idealism in Chapters 18 and 19, but we only outline the Mahayana philosophy. The philosophy of the Middle School, as presented by Long Tho, and the idealist philosophy, as He Before and The Present, are the two basic parts of the Mahayana tradition, forming a common foundation when developed into four. first century AD.

After this period were eight hundred years of developing the philosophy of the Mahayana tradition in India, regardless of the continued development in Asian countries introduced by Buddhism - China, Korea, Japan, and the West. Tibet and Mongolia. In order to have a comprehensive picture of this development in India, I want to trace the interaction between the two schools of the Dao and Duy Tam schools from the fourth century AD to the end of the first millennium. Let's first look at what happens in the Middle School. The principles set out by His Holiness Long were carefully drafted by his disciples and successors who started with Aryadeva (Thich Ba).

The writings of His Holiness and Aryadeva (Thich Ba) come at a time of fundamental formation of the Middle School philosophy. The time after Long Tho had two branches of Trung Dao appeared, the Prasangka and Svatantrika. The split between these two factions is based on the presentation of the philosophy of emptiness.

When we discuss philosophies of emptiness in Chapter 18, we talk about the typical method of reductio of absurdum (the method of rejecting a thesis by proving that, if it is interpreted correctly by word, it will lead to an unreasonable result that the Chinese philosophers use to refute the forward position of the opposition. This form of reasoning in Sanskrit is called prasanga, and the Prasangika School has taken the name from that term. The ad absurdum arguments are devised to present contradictions and absurdities in the opposition's stance. For example, the theory of self-production (ie entities arising from existing things) is supported by the opponent of the Prasangikas, the school of Sankhya philosophy. Self-birth can be countered by arguments as if entities arise from themselves,then they will continue to grow indefinitely and we will have a series of endless production processes from the same existing entities. In other words, there is nothing new in this world. The Prasanga argument is that entities cannot arise from themselves, because they already exist, and the arising of what appears to be completely absurd. In addition, if the entities exist, they will continue the endless production process.

Depending on how you choose, you can reject the Sankhya theory of self-production with the three paragraphs. This form of argument is called independent argument and because of this term, the Svatantrika school takes the name. We can illustrate this method of reasoning by saying, "Entities do not arise from themselves". This may be a proposal, the so-called first part of an independent argument. Then we can say, "That's because they exist", maybe a second part, the reasoning of the three paragraphs. Next we can say, "they exist as a living being", can be an example, and the third part, the last part. By the three parts of the commentary, we can prove the impossibility arising from itself - the same goal as demonstrated by the ad absurdum argument.

So we have two forms of reasoning, one abridgement and three paragraphs that are consistent with the rules of logical rationality. Buddhapalita and Chandrakirti are well known for their presentations protecting the reductio ad absurdum while Bhavaviveka is famous for protecting the three episodes, arguing independently in form. Both the Prasangika and Svatantrika schools are very popular and favored in India. The power of Svatantrika school reflects growth interest in accordance with accepted standards of rationality. The Indian schools of opposing philosophy often participate in public debates, which often require an argument to meet accepted standards of value. This gradually led to more formal debate demands and influenced the arguments of the philosophy of the Middle School, contributing to the publicity of the Svatantrika tribe in favor of the use of independent arguments. .This movement also led the tribe of Prasangika to gradually filter and formulate its ad absurdum argument, so within a few hundred years, a much more formal representation of emptiness philosophy emerged.

This also happened in the Middle School, new developments also took place in the Duy Tam school.The next-generation philosophers of the DuyTam school in the fifth century were Dinnaga and Dharmakirti logicians; they play a significant role in developing the Mindfulness philosophy. They reject the existence of objects of consciousness - of rupa, sound, and so on - present in experience and they are known as philosophers who reject the representations of consciousness. While both the Before and the Body confirm the existence of the objects of consciousness, at the level that these objects participate in the reality of the mind, Dinnaga and Dharmakirti still believe that despite the fact that consciousness is clear obviously, but the reality of forms, or object of consciousness, is not clear.

Around the eighth century AD, a famous figure, a scholar, made an important contribution to uniting the different trends in Mahayana philosophy. His name is Shantarakshita. In addition to the fame he gained for his philosophical and literary work, Shantarakshita was the first to introduce the Buddhist ideological system to Tibet. He set out what we now call the combined or integrated philosophy, which unites in a systematic way of the philosophy of emptiness and the philosophy of Duy Tam.

We have discussed the importance of mind in the Middle School's ideology. and the parallel between one side is the conventional truth and the supreme truth and one side is the illusionary nature, the sincere member counts. We talked about the similarity of mind, the interdependence, and the dependency of the Middle School and the Idealist School (see Chapter 19). What we have in Shantarakshita's mindset is the systematic unity of the main teachings of the Middle School and the Idealism, so the emptiness is recognized as being consistent with the ultimate truth. and the honest member counts, while the creative nature of consciousness is recognized in accordance with conventional truths and illusory nature.

In addition to reconciliation and stratification in the principles of the teachings of these two schools, Shantarakshita's philosophy incorporates elements of logical reasoning and systematically resolves the role of mind in dependent origination and kill suffering. In His mixed philosophy, we can call that the culmination of the development of philosophy in India, in which Shantarakshita sees a correlation and brings together a coherent philosophical system, but the main insights (wisdom) of their ancestors such as Long Life, Infinite and Body.

The synthesis of doctrine on emptiness and idealism has a direct impact and decision on the two main traditions that have developed into Mahayana philosophy: (1) Vajrayana (Vajrayana), strong expansion in the West Tibet and Mongolia, and (2) Zen traditions prevail in China and Japan. Although these two traditions differ markedly in practice in the form of morality, both rely heavily on the doctrine of emptiness and Duy Tam to act and be effective.

In Vajrayana, it is the philosophy of nature that does not meet the unbiased and the flexibility, these two properties that allow the transformation of phenomena from the impure state to the pure state. If the entity is independent and unchanging and therefore not empty, it cannot transform the impure experience full of suffering into a pure experience of supreme happiness. While nature does not provide the foundation for the transformation that may occur, the mind carries on effective means to achieve that change, because the mind forms and determines the nature of our experience. By controlling and practicing discipline and engaging the mind, we can change our experience from an impure experience to a pure experience. In Vajrayana tradition and practice,

In the Zen tradition, righteousness does not describe the true state of things. Because awareness is calculated does not lead to overcoming duality and enlightenment. How is not perceived in this tradition? By looking at the mind - by meditating on the very nature of mind. Here, as in Vajrayana, the emptiness and mind perform the same function and are very necessary. Emptiness is the foundation of transformation, while the mind completes the transformation.

So it is not a coincidence that the Vajrayana and Zen traditions pay attention to the fundamental concepts of Mahayana India for inspiration. The Long and Innocent Men are traditionally regarded as enlightening the Vajrayana traditions; Mr. Long Tho was also the early patriarch of the Zen tradition.Bodhidharma, who brought Zen into China, liked the Old Tomb of Sutra more than all other sutras. In this way, the school of Middle School and Duy Tam plays a very important role in developing the main tradition of Mahayana practice throughout Asia.

Let us take a moment to look at the research and development methodology in India in accordance with the insight of the Middle School and the Heart and Mind school. The basic division of experience into subjects and objects in the five aggregates system and in many of Vi Dieu Phap's explanatory systems is also present in the Mahayana context. We can see that the actual research investigation opens by the first double method of the object and then to the subject.

In the investigation of object and object research, the two methods that we encounter in other Buddhist traditions - also called analytical methods and correlation methods (see Chapter 16). Starting with the object, we first find the investigation of the analysis of the object being applied. This means within Mahayana, a study of the endless division of an object. We have discussed the importance of the infinite division of matter in the Sustained philosophy system (see Chapter 19). Here too, we begin by investigating and exploring the infinite division of objects. Next investigation of the object object is a correlation survey of the object object that shows the subject depending on the subject - that is the consciousness.

Then we conduct analytical investigations and investigate correlations about the subject, which is the mind. When we investigate the mind with analysis, we do the same about its characteristics. The model for this is in the article Tri Vien Vien said: "Surveying the mind, whether it is long or short? Round or square? White, blue or how? The investigation of such analysis shows that the mind is not identifiable.

Next survey investigation investigation of the subject is a correlation investigation showing that the subject (mind) depends on the object. Shantideva, one of the great masters of the Middle School, says that there is no object, the consciousness cannot understand. The consciousness must have an objective object to act, to exist. Consciousness is not dependent on the object object is impossible. Explanations of the truth of this claim have existed for a long time. For example, in the material of the Abhidharma, it is said that consciousness arises depending on the object of the object.

Investigations of analysis and correlation of object and subject, leading to an indescribable reality understanding - exceed existence and non-existence, such as emptiness and clarity. In the Mahayana tradition, this is the main perception: Reality cannot be described as being and does not exist. It is empty, bright, and pure. Reality surpasses existence because all exist and are relative and dependent. It goes beyond not being because although emptiness and temporary nature, reality arises and is experienced. So reality does not exist together.

You may recall that we use the word "pure" as synonymous with emptiness. Here we use another word, "brilliant". Let's not be afraid to confuse this. It is just the presentation of the same thing raised in the Heart Sutra which states that "Sac is vain, not vigilant." Reality is not only empty: it is also rupa, it is also brilliant, bright with the possibility of appearing. This brilliance - the potential associated with the true state of things - manifests itself before the impure form, suffering into samsara, but manifests the purity into the pure universe of the Buddha and Noble Bodhisattva. It is within the scope of this brilliance, the potential manifestation of this reality, that we have the manifestation of the Buddhas and Bodhisattvas in the heavens like the Buddha Amitabha, the Buddha, Avalokiteshvara, Manjushri Bodhisattva, etc. ... These Buddhas and Bodhisattvas are bright and pure, the bright expression of reality - this reality is both empty and bright, empty just pure. Emptiness and brilliance are characteristics of reality emerging from the investigation of Mahayana on the subject and object of experience.

Let me conclude by outlining a thoughtful mode of reflection that reflects the evolution of insight, which ultimately reveals the indescribable character of real things. This meditation technique of meditation consists of four stages.

The first stage requires thinking about the mind-dependent nature of all experience. At this stage we must treat all experiences as a dream. In order to reinforce this, there must be an example to illustrate the mind-dependent nature of experience: not only the dream experience, perhaps the strongest impression, but also the experience of disease, when we perceive the prison. and white is yellow because of the biased bias, and the experience of perception changes because of the absorption of hallucinogens.

In the second stage, we think all experience is like a magic show. Like dreams, this example is an ancient and respected story in Buddhist literature, both lectures on Prajna Wisdom and in the essays of the Middle School and Duy Tam traditions. This is an example of a magic illusion used as a model for experience. When an apparatus needed to bring about a magical illusion to be present, magic illusions appeared, but when the machine was absent, magic illusions did not appear. Likewise, entities appear only when the appropriate causes and conditions are present, and do not appear when the causes and conditions are absent.

Today we can feel the example of magic illusion is no longer appropriate, but it is not true if we understand the magic illusion in a broad sense. Some of you may be familiar with the method of using lasers to create a hologram of an object. Images don't really exist, if we don't have an object - an apple, for example ï- is not there. When the laser camera set is present, the object's three-dimensional illusion appears, but when it is not there, illusions do not appear. Like magic illusions and a laser image, all experiences appear to correlate with the presence of a number of causes and conditions, and do not appear when the causes and conditions are not present. face.

In the third stage, we are encouraged to reflect on all experiences with relative and interdependent personalities. This is very close to considering all the experiences like magic illusions. All experience appears to be related to causes and conditions. The germ appears related to seeds, soil, water, sunlight and air. The flame of the kerosene lamp exists in relation to the wick and oil. In that respect, all phenomena appear to be related to causes and conditions, and all experiences are interdependent.

The fourth stage in the process of coming to the awareness of the essential nature of things is the contemplation of the impossibility. The interdependence of experience means that experience cannot be expressed by being or not being, in the same and different, and so on ... The entity and their causes can be said to be no The same form is not different. For example, whether the germ and the same or different seed cannot be expressed: they cannot describe as identical or different. Often experience is essentially indescribable, like feeling tickled. Similarly, all existing entities depending on the causes and conditions that cannot be explained by being or not exist absolutely. So that, the final stage requires thinking about everything is unexplainable and speakable. By the four-stage process of thinking about all the mind-like experiences - like dreams, like magic delusions, interdependent, and finally, inexpressible - we can come to some understanding of Mahayana's concept of reality. For the Mahayana tradition, reality is illusory, shining through being and not being, uniform and different, and all other oppositions of ideological thought

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CHAPTER TWENTY- 
FOCUS OF THE BUDDHIST PRACTICE

C basil we have considered the source of the Mahayana tradition, and three sets of time typical of the material forming the classics. We have also studied Mahayana's explaining ideological development, emptiness theory, the central importance of mind in the Buddhist tradition, and looking at the philosophies of Chinese schools. Dao and Duy Tam.

Finally, we also discussed the development of the continuing mess of Mahayana philosophy. Since we have done these things, it is important that we spend some time on the path of Mahayana. Mahayana is not only a high and deep development philosophy and psychology, it is also a dynamic vehicle that can attain Buddhahood. Although moral and philosophical developments can be its mainstay, Mahayana is also very attractive and a path full of energy for people of different cultures throughout Asia and in many parts of the world. The West.

It is said that the Mahayana path begins with the awakening of enlightened thought. But even before awakening to enlightenment, there are some important preliminary preparations that need to be cultivated if one wants to embark on the path to Buddhahood. When we briefly examine these early practices, it is clear that the Mahayana path is not a different path or separate from the entire Buddhist path. Rather, it is an elevation of the Buddhist path in general.

The first thing in preliminary practice is cultivating beliefs or beliefs. Just like seeds, belief must go before everything. Belief is like a treasure because we can call it when necessary, people say it is like limbs because it is a means for us to achieve what we want. So cultivating faith is the beginning of the Mahayana path. In this context we can divide faith into three levels: (1) The pure faith includes a high appreciation of the qualities of Buddha, Dharma and Sangha; (2) the longing, that is, has clearly appreciated the qualities of the Three Jewels, we long to achieve those qualities for ourselves; and (3) trusting in belief means that clear beliefs and longing beliefs have been firmly established, that belief gradually becomes unshakable.

Cultivation of faith in conjunction with seeking spiritual refuge (Refuge). The path to enlightenment and Buddha It is a long road with many obstacles and numerous shortcomings of ourselves, so support is needed, a stable and stable influence. This support is obtained by qui y. By virtue of our refuge, we have guidance, a path, and a community, all of which contribute to our progress on the path.

Next after cultivating faith and refuge is a reflection of the precious nature of human form, ie the rare chance of being born as a human being and having the opportunity to practice Dharma. Mr. Long said that those who use gold-encrusted jewels to vomit and to spit on are definitely stupid; similar to the foolish person who gives precious body to people to do unwholesome deeds. If we take into account the cause of being born as a human being, to the rarity of being born as a human being, and the difficulty of ensuring that we practice Dharma, then surely it is when all the conditions are met. In this case, we must practice the Dharma right away. In order to motivate you to do so, and to participate in all the practices that aim to attain Buddhahood, let us reflect on the rarity and preciousness of being born as a human being and the circumstances leading to the practice. Dharma.

After this reflection is meditation (meditation) about death and impermanence. Meditation is an encouragement to practice; it is also the key to understanding the ultimate truth. Just like cultivating beliefs and complementary refugees, the reflection on the precious nature is born as a person and contemplated (meditation) on death and impermanence complement each other.

After these reflections is a careful consideration of the truth of suffering very commonly in the six realms, accompanied by reflection on the Law of the Law. Preliminary practices mean transforming our attitude so much that we are ready to start practicing the Mahayana path. The result of preliminary practice has two parts: (1) enthusiastically proceed to the noble goal, the goal of Buddha's fruit; and (2) get rid of or give up all the constraints of everything in this world and the cycle of reincarnation. At this point, as Shantideva said in the introduction to the Way of the Bodhisattva Path, one must be willing to get rid of the ties with this world like we must spit out.

The path of Mahayana begins only when it comes out of its attachment to the world with firm faith.This suggests why it is mistaken to consider Mahayana to be more realistic in nature, such as the Theravada path. When we have left the secular world, we enter into the beginning of the path, which is the awakening of enlightened thought praised by all the Mahayana monks. To some extent, as we see, the awareness of Bodhisattva is also the goal of the Mahayana path.

Enlightened thought is awakened by cultivating great love and compassion. Great love and great compassion are altruistic desires for all beings to be happy and free from suffering. Acquiring love and compassion and hesitating on the understanding of the equality of all sentient beings. The awareness of the similarity of all life is the great universality of the Mahayana tradition and of Buddhism in general.Every living being is the same in that it wants happiness and fear of suffering.

The awareness of the equality of all sentient beings is not only the foundation of Buddhist morality, but also the basis of great love and compassion and the foundation of bodhisattva, deciding to attain Buddhahood. for the benefit of all sentient beings. We cultivate great love and compassion by contemplating the similarity of all sentient beings. We spread feelings of love and compassion by considering the relationship that binds us to all life. In this range, we should remember that at this time or another time, all sentient beings are gentle mothers for us. If we remember the kindness of our own mother, we must also remember the debt we lack of mothers. It is not right to let your mother continue to suffer, so it is not right to let all beings suffer, These beings at one time or another have been your gentle mother to continue suffering in samsara. In this sense, the wish for all to be happy and free from suffering implies the desire to attain Buddhahood - because although we cultivate the wish that all beings are happy and free from suffering, but We currently cannot do anything for them.

No one other than the Buddha who is fully enlightened can guarantee the ultimate goal of happiness and escape suffering for all sentient beings. No matter how hard we try, though we feel great love and compassion for beings, unless and until we achieve enlightenment ourselves. ultimate consummation, otherwise we will not be able to guarantee the true happiness of sentient beings. Recognizing the similarity of all sentient beings, recognizing the debt we have for all sentient beings has been our gentle mother at some time; the desire for all is happy and free from suffering; and recognize our current inability to achieve this goal - all that will ultimately lead to awakening of enlightened thought is the determination to attain Buddhahood to save all sentient beings. .

It is at the time of consciousness that enlightenment will transform the unfortunate living in prison into the son of Buddha. Bodhicitta, or enlightened consciousness, divided into two categories: (1) relatively or enlightened enlightened thought, and (2) the main sense of enlightenment. The thought of conventional enlightenment is the determination or determination to attain Buddhahood for the benefit of sentient beings. In the thought of conventional enlightenment, we still perceive the two sides (duality) subject and object, samsara and nirvana, ignorance and enlightenment. Because resolutely attain Buddhahood is based on the concept of duality, so called "convention". The main sense of enlightenment that we can call in a metaphorical way "Buddha mind" is a state in which the duality (duality) is no longer meaningful. Let us take a closer look at the thought of conventional enlightenment and the means to transform it into the main sense of enlightenment. Conventional enlightened thought divides itself into two categories: (a) yearning for enlightened thought, and (b) ideological thought of application. The first class is just a wish, or desire to attain enlightenment to save all sentient beings and it is like the decision to travel to the far regions. The second class is to take measures to achieve Buddhahood, like making such a trip.

In particular, the enlightened thought of application requires the cultivation of six perfect virtues: generosity (generosity), morality, patience, diligence, meditation, and wisdom. Because the practice of these six perfect virtues transforms the determination to achieve enlightenment alone (or the thought of enlightenment) into the mind of Buddha (or the main sense of enlightenment.)

It is important to remember the special role of meditation and wisdom in the practice of six perfect virtues. The Mahayana monks from the great Long Life Buddha in India to the Sixth Patriarch Huo in China insisted that meditation cannot be without wisdom and there is no wisdom without meditation.This means that, for Buddhists, the mind concentrates without wisdom is only a fruitless accomplishment. Only when the mind is coupled with wisdom does meditation create real liberation.Similarly, without concentration, wisdom cannot be achieved. Wisdom is the highest peak of six Duc Hanh fullness. It is the perfect wisdom - a profound direct understanding of emptiness - transforming the practice of almsgiving, morality, patience, diligence, meditation and wisdom into fullness. It makes virtues test. Without perfect wisdom, the other five virtues cannot be fulfilled. That is why it is said that intellectual perfection is like burning a clay pot, but there is a place that is not baked, the "vase" of those five virtues is easily broken. Similarly, if a Bodhisattva does not cultivate the fullness of wisdom, he is easily defeated. It is also said that those five full-blessed virtues are like blind people who can never reach their goals by themselves, but can go to places with the help of a bright-eyed person.Similarly, if there is no perfect wisdom, those other five virtuous virtues cannot lead to the goal of Bodhisattva. the other five virtues are easily broken. Similarly, if a Bodhisattva does not cultivate the fullness of wisdom, he is easily defeated. It is also said that those five full-blessed virtues are like blind people who can never reach their goals by themselves, but can go to places with the help of a bright-eyed person. Similarly, if there is no perfect wisdom, those other five virtuous virtues cannot lead to the goal of Bodhisattva. the other five virtues are easily broken. Similarly, if a Bodhisattva does not cultivate the fullness of wisdom, he is easily defeated. It is also said that those five full-blessed virtues are like blind people who can never reach their goal by themselves, but can go to the place with the help of a bright-eyed person. Similarly, if there is no perfect wisdom, those other five virtuous virtues cannot lead to the goal of Bodhisattva.

Why is the role of perfect wisdom unique in the six perfect virtues? Under the light of full wisdom we see the emptiness of the subject, the object, and the action of the other virtuous year. There are three "pure orbits" in the Mahayana material: purity, emptiness, subject, object, and action. In almsgiving, for example, it is the perfect wisdom that makes us understand the emptiness of the donor (the subject of action for), the emptiness of the recipient (the object of giving) and the emptiness of gift.

Similarly, in the perfect virtue of morality, patience, diligence and meditation, it is because of the understanding of the full wisdom that one can understand the purity or emptiness of the subject, the guest. and action present in each action area. In the same practice, it is the understanding of the fullness of wisdom that helps us to work perfectly to achieve fullness, fullness, and so on ... It is in this range that we need to appreciate the role Unique game of intellectual perfection.

We have come to the knowledge of the main enlightenment consciousness or Buddha's enlightened mind, with a thorough understanding of emptiness. At this point we wonder whether there is any place for the Buddha's mind to be compassionate, in the light of the non-object understanding of compassion, the subject of compassion (the practitioner), and the activity of compassion. The answer is that at this point, the mind of the Buddha goes through a spontaneous or arbitrary connection with suffering.

Let us look at an example that illustrates the interoperability of wisdom and compassion in the enlightened period. Suppose you dreamed that you were stuck in a burning house. Naturally you are disappointed. Suppose you finally wake up, and realize that the suffering you endure is only a dream and not a reality. Also, for example, the following night, you observe that a roommate with your friend or partner beats the bed, mouths "Fire! Fire!", Or something similar. You know, in the state of awakening, the fear and anxiety of a friend is unfounded, but for someone who experiences it in dreams, suffering is real. Even if you have knowledge of the emptiness of suffering, your intelligence is automatically followed by compassion, by the desire to alleviate your friend's suffering.

It is in re-integration with the illusory world, the voluntary re-connection with imaginary suffering, to find its manifestation in the so-called "four perfect virtues arising from enlightenment "- called skillful, determined, and miraculous means. and knowledge: (1) The perfection of skillful means to help the Buddha and Bodhisattva perform many unspeakable methods to liberate sentient beings; (2) Virtue resolutely helps them to bring all special appearances in the activities they use; (3) divine powers help the enlightened ones to work automatically and effectively for the benefit of others; (4) fullness knowledge helps them to have all the knowledge they need to know about the circumstances and views of sentient beings to bring their liberation.

The four virtues that arise may be called virtuous or altruistic virtues. They are great aspirations of enlightened beings who want to liberate sentient beings. All the activities of enlightened consciousness manifest in the means of skillful, resolute, miraculous, and knowledge are the reflection of the arising of enlightened state. It is said like a bell, the wind emits the right sound when there is a flow of air into it, so the enlightened beings respond spontaneously and are suitable for each flow of karma generated from the beings By the type of automatic operation, there is no need to use the power to target liberation for all.

The state of Buddhahood is the culmination of the practice of the six basic perfect virtues. Practicing the six perfect virtues leads to the acquisition of merit and knowledge. The virtue of generosity fulfills, maintains the precept and patience leads to the acquisition of merit, while meditation and wisdom lead to the accumulation of knowledge; virtuous diligence is necessary for both cases. These two attainments lead to two scenes of Buddhahood - (a) gender identity, and (b) the truth or the super-naked realm.

The accumulation of merit by practicing the virtuous virtues of almsgiving, morality and patience is manifested in gender identity. Accumulate knowledge by practicing the virtuous virtues of meditation and wisdom expressed in the realm of truth. So we can see, in the practice of six perfect virtues, causes and germs to become a Buddha. In the practice of the six basic fullness virtues we can see the seeds of two scenes of Buddha, gender and truth (formlessness). In the practice of the four fulfilled perfect virtues, we can see the seeds of Buddha's activities directed at liberating all sentient beings.

The division of Buddhahood into two scenes of color and formality is consistent with the plan of the three Buddha bodies: the body, the Dharmakaya and the body. Precepts can be divided into: (i) proclamation, and (ii) dharmakaya, but gender formlessness has no division because it is imperceptible, indescribable, surpassing the name and identity of all stuff. Gender identity, however, has many names and nuances. We can call the sambhogakaya, the understandable manifestation of Buddhahood because all of us can enter at any time, no matter how well the spirit develops. On the contrary, heavenly realms or noble realms are only manifested for high-level spiritual beings.

These three bodies or Buddhas realms act together to bring liberation to sentient beings according to their nature and abilities. The earthly realm manifests especially in the manifestation of Shakyamuni Buddha, and also in the appearance of enlightened beings (spiritual friends) and inanimate things.Heaven itself manifests itself in the appearance of the Buddha's paradise like Buddha Amitabha, Buddha, and in the great Bodhisattvas like the Avalokiteshvara and Manjushri.

The nature of the three realms of Buddhahood reflects the unity of samsara and nirvana, enlightenment and ignorance, of a pure vision of the universe and an impure perspective of the universe. It also reflects the complete and complete freedom of a Buddha. It also reflects the escape of samsara, the freedom to use its enlightened influence with countless ways to free beings. That is the greatest of the Mahayana conceptions of Buddhahood, the greatest of the goals of the Mahayana path.END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.VIETNAMESE BUDDHIST NUN=GOLDEN AMITABHA MONASTERY=AUSTRALIA,SYDNEY.28/12/2018.