PART TWO.2.1

GENERAL

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CHAPTER FOUR COURSE 
ORIGIN OF THE TRADITION OF TRADITIONAL GENERAL

PHai said at the beginning that, because of the vast nature of the Mahayana tradition, we cannot hope for more than to introduce the main trend of this tradition in a few chapters. However, in spite of personal tendencies or constraints on any of the Buddhist traditions, we must recognize the fact that Mahayana has contributed so much to thought and Buddhist culture. It has produced vast literature, many fine art works, and many different techniques for personal development. Many countries throughout Asia are influenced by Mahayana, and although this tradition has not been noticed by modern scholars compared to the Theravada tradition, there is great interest in culture and philosophy. Mahayana and Bodhisattva Paths.

I chose to start by looking at the origin of Mahayana because I believe that if I don't understand or appreciate the reasons why this tradition arises - its seed, so to speak, in the original land of Buddhist tradition - it will be difficult for us to look at Mahayana from an objective perspective. First I want to consider the early period in establishing the Buddhist tradition, that is the life of Buddha Shakyamuni.

Buddha Shakyamuni taught the Fa for forty-five years in many parts of northeast central India. He taught so many beings. These sentient beings are not only people from all walks of life, but also animals and metaphysical people like gods in the heavens and hell. All Buddhist traditions admit that Buddha has performed many unimaginable miracles to help enlightened beings. Buddha is not a man and he is not a god as he often admits. But suppose He is not a god, surely He is sacred, lofty and supernatural, for He has practiced through countless lives. Of course, all Buddhists believe that the Buddha is greater than any other God, his virtues and activities are more beneficial and immense.Buddha Shakyamuni is an example of His own career to follow. His career goal is Enlightenment and Buddhahood and His path is the Bodhisattva Path. Buddha talked about the purpose of enlightenment and Buddhahood as well as about the purpose of Nirvana. He himself taught the way to attain Buddhahood by practicing the perfection of the Bodhisattva Path in many stories of his previous life.

Buddha Shakyamuni allowed his disciples to accept and apply His teachings according to their own abilities and ambitions. While never giving up moral and intellectual virtues primarily, the Buddha allowed to develop personal expression. He encourages freedom to learn between secular and democratic people in the monastic community. This is evident in many places in His teachings. The famous example of the doctrine that He encouraged Kalamas when He said we should not believe in secondary means to verify affirmative statements of the nature of things, but test those claims with light. shining my own experience and only then accepting them is true.

In the same way, he says we should test the truth of affirmative statements in the light of our own observational, theoretical, and preceding criteria, like how wise people try gold. by cutting, filing and melting gold. Also at the end of his career, the Buddha instructed his disciples to light up their torches and light their own paths with their own reasoning. His final instructions: "All things must be changed; you must be diligent to attain liberation."

The Buddha also encouraged his confidence in his instructions to the elderly community about monastic discipline. Therefore, he told A Nan, after he passed away, members of the Sangha Group were free to cancel contempt (less important) if appropriate. Of course, what makes sense is that the Buddha refused to appoint a successor to control the Buddhist community after his death. All of these events show the atmosphere in the early Buddhist community - an atmosphere of freedom, democracy and independence.

After the Buddha passed away, his teachings were preserved from one generation to the next, keeping in the collective memory. Literacy is a prerogative of the elite in India at this time, and it is another sign that democracy is valued in the Buddhist tradition to the extent that the expression of literary teachings is neglected. too long. Many people are illiterate, so oral communication is a common means to preserve and popularize the Dharma. In about five hundred years when the doctrine was preserved by oral tradition, several general assemblies were convened to organize, systematize and decide what was agreed on doctrinal doctrine and monastic discipline. , or Precepts. There are certainly three and maybe more than six conferences convened during this time in many places throughout India.

The first meeting was convened right after the Buddha passed away at the Wang Xa citadel, the capital of the country of Ma Kiet Da. In this conference, the question raised is whether to abolish the contempt (less important) as the Buddha told him. The Sangha Team can do it if it feels appropriate. Regrettably, Ananda had neglected to ask the Buddha what gender is contempt. This ambiguity caused the chairman of the presidency, Ma Ha Ca Lua, to propose that the conference keep all the precepts without fixing it. This event is very significant because it shows the question of the rules discussed at the First Congress. This question was raised at the Second Congress and was a major issue at this conference.

Moreover, the first conference document tells us that the story of a monk named Purana who came to Wang Xa at the time of the Congress came to an end. This monk was invited by the organizers to attend the closing ceremony, but he refused to say that he liked to recall the Buddha's teachings as he had heard from the Buddha ... This event is significant because it shows that there are people who like to preserve the tradition of independence, remember the Dharma that they heard from the Buddha.Both episodes show the degree of freedom of thought that has existed since the early days of the Buddhist community.

Now let's look at the second Congress document summoned about a hundred years later. At this conference, the main issue discussed is the precepts. The practice of some monks is said by elderly monks to violate the precepts. There are ten such things, including salt in the hollow horn that is considered to violate the prohibition of food storage; done then ask for permission; accepting gold and silver as a violation of the ban on hoarding wealth. Those who violated the precepts were considered to have not respected the formal rule and were reprimanded according to the mistake. Moreover, the conservative stance of Maha Ca Liep approved by the elders of the Congress, and of course the monastic rules remained almost unchanged over the centuries despite many changes in practice.

Although it seems easy to resolve the dispute about the precepts, the years after the Second Congress have appeared and proliferated, many different schools like Maha Sanghista are regarded as the ancestors of Dai. Excess, Vatsiputriya and many others. So the Third Congress was convened at the time of Emperor Asoka in the third century BC, there were at least eighteen schools, each of which had its own doctrine and precepts.

There are two schools of dominance in debates at the Third Congress, a discourse called Vibhajyavadins, and a pluralist realism called Sarvativadins. The Congress decided to take the position of the discourse and it was the view of this school that was transmitted to Sri Lanka by the Ashoka missionaries, led by the son of this king, Mahendra. There, this school is known as Theravada. The Sarvativada followers mostly migrated to Kashmir in northwestern India, where this school became famous due to the universal spread of the Bodhisattva Path.

However, at another Congress convened under the reign of Emperor Kanishka in the first century AD, two more important schools appeared - the School of theology of the Order (Vaibhashikas) and the school of the Ministry of Ministers Sautrantikas). These two schools disagree on the authenticity of Vi Dieu Phap. The Vaibhasikas school believes that the Abhidharma is taught by Buddha himself, while the Sautrantikas school believes that the Abhidharma is not taught by the Buddha.

At this time, the Mahayana descriptions tell us that some of the summoned conventions for compiling scriptures according to the Mahayana tradition are said to be many scriptures. In the north and southwest of India as well as in Nalanda in Ma Kiet Da, people study and teach Mahayana. Many texts of Mahayana relate to the Bliss, the future Buddha and the heavenly Bodhisattvas or to be kept in the serpent gods of the underworld until the discoveries of the Mahayana monks. The appearance of these schools with each school has its own interpretation of the Buddha's teachings, which illustrates the great diversity that represents the characteristics of the Buddhist tradition at the beginning of the Czar.Although there are many different details about the authenticity of scriptures and doctrines, Buddhist schools continue to recognize the general identity of Buddhists. The only exception to this rule is the Vatsiputriyas school because they follow the concept of essential personality, this school is labeled as heresy by all other schools.

The formation of scriptures by schools in India and in Sri Lanka is generally accepted by scholars at a relatively slow time. The Mahayana teachings as well as the teachings of other schools, including Theravada, began to appear in the form of writing more than five hundred years after Buddha's time.We know for sure that the Theravada scriptures - recorded in Pali, a dialect of the primitive Indian - were first compiled around the middle of the first century BC. The earliest Mahayana sutras, such as the Sutra Sutra and Prajna Sutra (Wisdom of Wisdom) are known to be popular not after the first century AD So, the scriptures are written by Theravada and tradition

Mahayana is almost the same time.

After the Buddha passed away, the views of the elders prevailed in the Buddhist ethical life, but in the first century AD, dissatisfaction with the ideal of the Arhat's goal was liberation. for myself has flourished in monasteries and lay communities. The followers of the Buddha can choose one of two ideals of moral life - Arhat and Bodhisattva.

While the Arahant's desire to attain liberation for himself, the Bodhisattva or Buddha will become enlightened to attain enlightenment to save all sentient beings.

The core of Mahayana religious conception is compassion for all sentient beings. Of course, in this range, we must understand the growing popularity of Mahayana. It is not surprising that many devout Buddhists follow the example of the Buddha, whose boundless compassion and wisdom are not like his great disciples, elders and Arhat, most of them austerity and isolation. In short, Mahayana with its profound philosophy, universal compassion, and the use of many skillful means, quickly attracts the vibrant people to follow not only in India but also in many new lands. Central Asia.

I would like to conclude this chapter by taking a few minutes to briefly compare some ideas from the Theravada tradition and some of the outstanding features of Mahayana that appear easily in the Mahayana scriptures like France. Flowers, The Secret Meditation and the Old Tomb It is often forgotten that not only are there many similar essays in both sutras, but there are traces in the Theravada canon on some of the typical Mahayana themes - such as the supernatural nature of Germany. Buddha, the doctrine of emptiness, and the creativity and transparency of the mind.

For example, as in the Theravada scriptures, we see that Buddha often mentions himself not by name but just as Tathagata, a person like that, or reality. However, the Buddha is recognized as having divine powers creating the divine power to open the mind of sentient beings. These passages in the Theravada scriptures, suggesting the supernatural, supernatural, and extraordinary qualities of the Buddha, a very important concept in Mahayana. Moreover, according to the Theravada scriptures, the Buddha praised the emptiness of the highest words, calling the nature not profound. He said, rupa, life and the like are just as illusive as botit water. The phenomenon itself is nothing. Phenomena are things that make people confused and unreal. That is the subject and is carefully discussed in the Mahayana literature on Wisdom.

Moreover, in the Theravada scriptures, the Buddha said ignorance and imagined being responsible for the emergence of the world. He mentioned the parable of demigod Vepachitta about to be liberated according to his ideological nature to prove this point. However, the original nature of awakening is as light as the pearl, the essence is pure and without blemish. These concepts are implemented in Mahayana scriptures such as the Old Tomb. These concepts are the main foundation in the Mahayana point of view of the nature of mind.

Therefore the Mahayana tradition can be found in the early stages of the Buddhist tradition and in the Buddha's own career. Five hundred years after the Buddha's death, there was a view of the emergence of many different interpretive traditions, no matter how important, all looked at the origin of the profound, colorful teachings of the Buddha. . In the first century AD, the formation of Mahayana was really complete and all the Mahayana scriptures still existed. We will discuss three of these sutras in the next chapters.

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CHAPTER TEN YEAR 
OF FRANCE

T bargain Congress between the second and first century BC witnessed the cultural development of Mahayana in India, and the popularity of some important classics. The first works that appear through transitions such as the Lalitavistara and Mahavastu Sutras of the Mahasanghikas school arise describing the Buddha's career with sublime noble words. Following these sutras are hundreds of Mahayana sutras clearly, like previous sutras, written in Sanskrit and Sanskrit hybrids.

Most of these scriptures are as extensive as the Sutra Sutra, Eight Sutra of the Heart Sutra, with eight thousand words, the Secret Sutra, and the Old Sutra Sutra. These scriptures make extensive use of parables and examples and present the Mahayana traditions according to the pedagogical and liberal teaching. These concepts were espoused shortly after that by the systematic arguments in commentary and interpretative literature, called the treatise written by famous faces such as Long Life, Infinity and Body

Among the many Mahayana texts available to us today, I will spend this chapter and the following two chapters illustrating the three important themes and stages in the development of Mahayana Buddhism: (1) the Lotus Sutra ( The Noble Dharma of the Lotus Flower, (2) The Heart Sutra (Prajna Sutra Sutra), and (3) The Old Sutra Sutra.

In many ways, the Lotus Sutra is the basic experience of the Mahayana tradition. This sutra greatly influenced the Mahayana Buddhist world, not only in India but also in China and Japan, which is popular among the Tien Tai and Nichiren Schools. Moreover, because it explains the path of immeasurable compassion, the Sutra of Dharma presents the core of the fundamental direction of the Mahayana tradition, which is the great compassion.

Let us examine some of the topics in the Lotus Sutra that I feel are especially important to understand Mahayana traditions. Let us first look at what this sutra says about the Buddha. In Chapter 14, I have mentioned some ideas in the Theravada scriptures aimed at the supernatural and a priori nature of the Buddha. This theme is elaborately elaborated in the transitional scriptures such as Mahavastu and Lalitavistara (These two Sutras speak of the biography of the Buddha). In the Lotus Sutra, the Buddha's supreme, eternal and always positive nature is explained very clearly by many details. The message is that the Buddha's form was perceived by the masses in the sixth century BC simply as the vision of an experienced Buddha descending to the ceiling for the purpose of enlightenment.

The facts supporting the above idea are proposed in the Lotus Sutra with the support of the parable of a physician in the sixteen of this sutta. In this parable, the well-known and well-known physician from home has long returned home and sees his children drinking poison and serious illness. He prepared an excellent medicine for them according to his medical knowledge. Some of his children took this medicine and got better.

However, other children, though longing for their father's return and help, did not take medicine because they were too poisoned. They do not feel good medicine of their fathers and continue to be seriously ill. Seeing that, the father immediately tried to convince them: he told them that we are now old, death is close by, and we have to go through another country. He left and informed them that he was dead. Believing that the father died and disappointed thought that now there is no one to care for and cure the disease - the children take the medicine and get better. Upon hearing that the children have recovered from illness, the father returned home happily to reunite with the children.

Through this parable, we understand that the Buddha's presence in this world is like the return of a physician to travel in a neighboring country. As soon as he returned, he saw his children, people in the world, infected by poison and greed, suffering, sickness and suffering. He invented the suffering medicine for them, the medicine was Dharma, the path to liberation. Although there are some people in the world who follow His path and attain liberation, some others still suffer greatly because of poison and greed, so do not follow this path, this path is good at all. stage, first stage, middle stage and last stage. As a result, a plan has been used to convince and encourage those people to take medicine, follow this path and achieve liberation. That plan is the annihilation of the Buddha - He entered Nirvana.

Kinh emphasizes this point in the eleventh item, the appearance of a former Buddha, Buddha Shakyamuni became a Tathagata, an enlightened being, in the past, so far away. While Sakyamuni started preaching the Lotus Sutra (as described in this very sutta), Venerable Sakyamuni appeared before a myriad of audience members who saw him in the Treasure Tower, whose body remained. intact. This is another sign that Buddha Shakyamuni did not go into the final extermination, just as the Buddha before him did not do so.

According to the Dhamma Sutra, the Buddhas all have supernatural and a priori nature, they respond and serve their needs lovingly according to their individual abilities. In the fifth volume of this sutra, Buddha used the comparison of rain and light to illustrate this point. He said it was like rain fell on all plants - trees, shrubs, herbs, grasses - regardless, depending on the nature and ability of each thing to be nourished by rain, likewise, marketing Their present and the Dharma in this world is to nourish them lovingly, each of them is affectionate according to the power of being nurtured - whether large as a tree, medium, or like small trees like shrubs, good as low as grass. Just like every tree benefits from rain depending on its strength, each of them is also benefited according to their strength from the Buddha's presence. Just like sunlight, the moon shines all over the hills, valleys and fields, illuminating each one depending on the location, the way and the time, so the Buddha enlightens everything. they are charming - high, moderate, or low - depending on their personal position and abilities. In this sense, the infinite Buddha is immeasurably immeasurable in many unspeakable forms to benefit them lovingly: in the form of an Arhat, a Bodhisattva, a virtuous friend, and even the form of an ordinary sentient being is not enlightened.

We know that it is difficult to understand the basic nature of reality, the truth: how true they are cannot be verbalized. That's why Buddha was silent when asked about this world at the end or not, both or not both, and Tathagata exists or does not exist after annihilation, both or not both. The basic nature of truth must be self-understood. This reflects the difference between Dharma that people become indirectly acquainted with the help of others, and the Dharma that people understand themselves. But realizing truth is not easy. This awareness must be achieved by oneself, and it must be the result of a direct perception of insight. So, motivated by the great compassion, The Buddha appeared in this world to teach and help sentient beings realize the essential nature of reality at each stage. Buddhas do this through skillful means, depending on their abilities and tendencies.

The notion of their distinct abilities and tendencies is not only separate from the Mahayana tradition. In the Theravada scriptures, the Buddha also compared their different possibilities of friendship with the different positions of lotus flowers in the lake - water-filled flowers, partially flooded with flowers, with flowers rising out of the water. and bloom in clean air and sunlight. Similarly, sentient beings have low ability people, average people, and highly capable people. The Theravada tradition also has the idea of ​​the skillful means of the Buddha as exemplified by various teaching methods such as direct and indirect. This concept also reflects the difference between common and essential facts.

Since the essential nature of truth is difficult to recognize and because sentient beings have different abilities and inclinations, the Buddha used skillful means to guide each of them towards the ultimate enlightenment goal. along with their own ways and trends. The third item of the Lotus Sutra uses a compelling parable to explain skillful means. The story is as follows: a grown man resides in an old house and has many children. One day the house suddenly caught fire. The father saw that the fire would be short of burning all but called the children to tell them to leave the house of fire, but the children were engrossed in play and did not pay attention to the advice of the father. Knowing their children's interests, the father immediately devised a skillful means to persuade them to leave the fire house. Know children who like toys, he told them to leave the fire house because he bought all kinds of toy cars for them. Hearing that, the children dropped out and ran out to get toy cars. When they left the burning house safely, the father immediately gave each child a beautiful car, the Buddha's car.

Very conspicuous in this parable the house is the world, fire is the fire of suffering, the father is the Buddha, and the children are in this world. Toy cars are vehicles of Bodhisattva, Bich Chi Buddha and disciples. Here in the Lotus Sutra, the Buddha explained that he taught the Hinayana path to those who believe in the existence of the world, and he taught Mahayana to those who have full merit. If teaching Hinayana alone would be miserable, if he taught Mahayana alone, many would fail to attain enlightenment goals and would not enter the path. Therefore, Hinayana and Mahayana are beneficial means of showing up to people in the world in accordance with their different abilities and interests.

The Buddha also said in this sutra the Arhats such as the Xa Loi and La La La eventually attained Buddhahood. He also compared the nirvana of the Arhats to an unrealistic imaginary city that the wise guide suggested only to guide the traveler to a great treasure. On the way the travelers are increasingly worried and tired. They are afraid of not reaching the goal, so the guide evokes the image of a city with all the necessary pleasures for them to rest and regain their strength. Then they can continue their journey until they reach the treasure. In this parable, the guide is the Buddha, the traveler who is in this world, and the imaginary city is the nirvana of the Arhat.

The message of the skillful means is further explained in the Lotus Sutra with other parables and comparisons. For example, in number four there is an allegory about a son who left his father from the time he was a child and lived most of his life in poverty and suffering without knowing his identity.The father, looking forward to seeing his son again to hand over to his great fortune-teller, was very sad because he could not find the whereabouts of his son. One day, the son happened to come to the father's house. Seeing the splendor of the house and the respect of the servants to the owner of the building, and his sense of humility, he attempted to flee, but the father realized he was my son should send him to arrest him. Without recognizing his father, the son was afraid to be horrified and insisted that he was innocent.

Shortly thereafter, the elder asked his mediocre servants to look for his son and offered him a job to sweep cow dung in the house. The child accepts this humble work and works for a while. Gradually, his father increased his salary. Meanwhile, the son did not expect the owner to be his father, and the father remained in his heart for fear of saying that the child would be sad or afraid. Eventually the father promoted him to be a manager.

Only when the child expands his vision and aspirations, at that time does the father let me know and give the fortune to the child. At this time, the son is aware of his noble lineage and is happy to achieve this result.

In the same way, the Sutra Sutra says that all of us are Buddhas, and we can all win the Buddha's fortune. But because our ambitions and aspirations are so small, the Buddha has given us a way to practice so that we can gradually expand and develop our vision until we are aware of it. substance and close relationship and willing to receive the Buddha's fruit.

The central problem of the Lotus Sutra is to use skillful means because of compassion. Because of great compassion, the Buddha appeared. Because of great compassion, he uses skillful means in many unspeakable ways, through many forms, methods, practices and means of propagation. All of these things are calculated in accordance with their distinct abilities and tendencies, so that each person can be in his own way and time, proceeding and attaining complete enlightenment. fullness, the Buddha's enlightenment. It is because this message - which is universal, optimistic and encouraging for all - that Mahayana tradition has the ability to gain extraordinary masses not only in India but also in Central and Eastern Asia.

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CHAPTER SIX 
KINDERGARTEN

TIn this chapter we will discuss a very important lesson in the Mahayana material regarding intellectual perfection. But before looking at these scriptures themselves, it may be helpful to examine the meaning of the prajnaparamita and the history of lectures on intellectual perfection. The word prajna is often translated as "wisdom" or "wisdom" that includes the pronoun pra and the root jna means knowledge. Pra added jna to the meaning of spontaneity, penetration, transcendence. So we can translate prajna more precisely than penetrating or special knowledge or wisdom. The paramita word is often translated as "fullness", other popular translations include "across the other", "transcendent", and even "supreme wisdom". We will understand this term more accurately if we see its similarity to "limited" and "ruler" English, both of which are related to measurement or limits. So in paramita, we see "surpassing the limit".

Therefore the whole word Prajnaparamita must be understood with the meaning of "penetrating wisdom or wisdom transcending the limit". If we understand like this we will avoid the risk of thinking about fullness intellect as something static or fixed. This cannot be avoided because the word "fullness" evokes the image of an unchanging, perfect condition. However, in the fullness of wisdom, we have a dynamic idea - the idea of ​​intellect penetrating or wisdom transcending the limit, that is transcendence. Full wisdom is one of the six perfectments in the Mahayana tradition. It is also the name of a great number of Mahayana sutras known collectively as the Wisdom Wisdom or Bat Nha Nha Kinh.

This type of sutras includes lectures like the Kim Cang Sutra, the Prajñā Sutra with eight thousand lines and the Prajna Sutra with twenty-five thousand thick lines and the Prajñā Sutra of Sutra with more than one page. In general, each of these sutras is an extension or condensation of the basic sutras of the teachings of the Prajñā Sutta presented with many long expressions to suit the interests of different readers.

In general, modern scholars acknowledge that the teachings of Prajñā Sutra have been popular since the beginning of the AD, and these scriptures were first translated into Chinese in the second century AD. . On that basis, plus the evidence from India, we can trust that Prajna's heritage belongs to the oldest class of the Bible for us from any Buddhist tradition. A special example that we will discuss here is Prajñā Sutra or Sutra Sutra for brevity, which is an excellent example of the core of Prajna teachings. Three outstanding faces participated in the discussion in this sutra - Buddha, Bodhisattva Avalokitesvara and His Exile, the disciple of the Buddha. The presence of relics is another sign of the continuation of the Buddhist tradition because, like the Xa Phai Phai, is the outstanding face in the Abhidhamma,

Another important fact is that the dialogue between Xa Phat and Quan The Am, is done by Buddha's divine power right from the beginning of the conversation, he was hearing but immersed in a deep reflection. . Only at the end of the conversation did He enter the conversation and praised the Bodhisattva Avalokitesvara for the presentation. This is another sign of the incredible and unrecognizable divine power of the Buddha - a reflection of the Mahayana vision of the supernatural nature of the Buddha that we have considered in the discussion about Sutra Sutra in Chapter 15.

The Heart Sutra, like other lectures on perfect wisdom, presents to accomplish an important task: to interpret and encourage intellectual transformation into full wisdom. It presents to complement analytical intellect (intellectual intellect) with related intelligence (full intellectual intellect). The analytical and related methods are used in Vi Dieu Phap's material, in the first volume and the seventh volume of the Abhidharma Pitaka. We can illustrate the properties of these two methods by means of analogies: Through the analytical method, the vehicle is not a homogeneous overall unit, but rather it consists of individual parts. . The understanding of the car's complex nature is the result of analytical intelligence. However, through the relevant method, even the individual parts of the car are considered to be essentially non-existent. Under the light of full wisdom, they are now considered to be dependent, depending, relative.

Going from intellect to fullness wisdom is going from a realistic perspective characterized by the perception and acceptance of individual components of reality to a trait characterized by the perception of emptiness. (illusory), or zero (shunyata) even to individual components. This point is very clear in the Sutra which involves five aggregates and eighteen components, resulting in the Buddhist method of analysis of the actual investigation. In the Heart Sutra, Venerable Bodhisattva Avalokitesvara says, rupa, feeling, perception, volition, consciousness itself are empty - ie the nature of the five aggregates is also illusory (non) in the independent existence. And because of the five aggregates, eighteen components in personal experience are also illusory.

Analysis shows three factors related to each individual experience (five senses plus Mind). For example, the activity of the view can be decomposed into: (1) the element of identity, which is the object of seeing, (2) the eye element, that is the ability to see, and (3) the element of Visual consciousness, which is the mental factor. Similarly, in every activity of hearing, smelling, tasting, touching or thinking, there is (1) external or objective element, (2) the ability of the subjective feeling inside and ( 3) consciousness arises simultaneously with external objects and sensory ability. So there are three components for each activity in six activities, a total of eighteen components due to investigation by personal experience analysis. According to Avalokiteshvara, these eighteen components are not really present; like the five aggregates they are illusory or not.

However, illusory (not) is not a metaphysical entity. According to the doctrine of praxis wisdom and the teachers of Dai Thua, huyễn is synonymous with both the charm and the Middle Path. It is synonymous with predestined reason because all that exists has conditions, and is related to other factors, illusory (non) about independent existence. Illusory is synonymous with the Dao because he understands that illusory helps us to overcome the choice of either ability or duality of existence or non-existence, uniformity and difference, etc.

Illusory (not) is not a point of view. This has been illustrated by long-term writings of Mr. Long Tho, founder of the School of the Middle School, advocating illusory. Illusory itself is relative and there is absolutely no independent existence. This is the reason why Haribhadra, in his commentary on A Bhikkhu Ma Luan Luan, the book is elaborately elaborated on the message in the elegant wisdom material, listing many kinds of illusions, "illusory of the illusory ", huyễn is relative and empty.

Actually illusory is a method of healing. It is a concept that changes the analytical perspective separately, although we still believe in the true existence of experience factors. Illusory is a method by which we can overcome the pluralistic belief in the independent existence of things. For that reason, illusions are likened to a cure for the disease that believes in the independent existence of ingredients.Illusions are like salt making food delicious. Like medicine and salt, understanding illusory excessively, or at the wrong time, in the right place, can be dangerous and not delicious. So we should not follow or cling to illusions. Like medicine, illusions are designed to heal the awareness of the independent existence of things. Once the disease is cured, we should stop the treatment, do not take the medicine anymore. Likewise,

That is because illusory reveals and expresses the relativity of all phenomena, it becomes the main thing of very intellectual duality. We can see how recognition of relativity - and followed by transcendence - of how opposites are equal to awareness of non-duality, or not-difference. At this point , we go to the heart of Mahayana doctrine of non-duality, or not-difference in samsara and nirvana.This is seen in the Heart Sutra when Quan The Bodhisattva Avalokitesvara is not different, no difference. Other aggregates are no different and neither are they different from aggregates. Therefore, samsara and nirvana, aggregates and emptiness, phenomena and unconditional things, conditional and supernatural, are all intertwined possibilities, they are relative to each other, they are not independent.Of course because they are relative to each other, each of them is mostly unreal and illusory. So the duality of samsara and nirvana is canceled in the illusory view. Illusory is the way out of all extremes, even the extremes of reincarnation and nirvana.

Of course, just like the distinction between reincarnation and nirvana is relative - the distinction of subjectivity belongs to our way of perception and does not belong to samsara and nirvana itself - so, in illusory , there are no other options, absent from the characteristics of origin and passing away, they are only relative to each other and untrue. According to the Heart Sutra, ignorance, old age, and death are also untrue: breaking ignorance, aging, and death are also illusory; The Four Noble Truths, attaining and not achieving are just fantasies. Like rafters, no conception does not depend on each other; exist independently again.

The Heart Sutra teaches by the elegant wisdom that its object is illusory, all the Tathagata in the past have attained ultimate enlightenment. For this reason, through the wisdom and wisdom that illusory is known, and is called "the mother of Tathagata" - in other words from which Tathagata appears. Praise wisdom is like a bright eye guide guiding a group of blind people to reach their goal. Other fullness (about generosity, morality, patience, energy and concentration) are also blind in themselves. They cannot find the way to the Buddha's goal. But with the help of the elegant mind, they can reach that goal.

Moreover, the wisdom of wisdom is likened to the burning of an anti-broken pottery while going to the Buddhahood; Also when a Bodhisattva is trained and entered the wisdom of wisdom, this Bodhisattva becomes sustainable and is difficult to break.

The effort to summarize the teachings of the Prajñā Sutra into the essence of the Heart Sutra reflects the prominence of the mouth and the mantras we find in the Mahayana tradition. Among those efforts are the condensed thoughts of ideas used to help memory and meditation. In the Heart Sutra we see the commentary on the elegant wisdom that the teaching makes unequal things equal. We can see why this is the case if we remember that in illusions, all opposites, all possibilities, all extremes, all characteristics are not present. Wisdom wisdom is also said to eliminate all suffering. This is also very clear from the understanding that in illusory, there are no beings and no suffering.

We can see that the core of Prajna wisdom is expressed by a few lines in the mantra "Illusory, illusory, illusory, non-illusory, still illusory. Exceeding the illusion is to save the nirvana (" So, omitted, passed, passed, overcome, overcome, enlightened ") It is the transcendence of all possibilities, all points of view, all duality denoting the enlightened entrance thanks to the overcoming of all limits, duality and dogma.

Deriving from the deep penetration into the meditation in the dialogue between the Avalokitesvara Bodhisattva and the Venerable Relics in the Heart Sutra, the Buddha praised the Avalokiteshvara for his presentation of the wisdom and wisdom, the The presentation reflects the ultimate view that is not normal. In short, the ultimate viewpoint is the view that sentient beings, objects and karma have no place in, while the common view is consistent with the familiar use of the world in which sentient beings, objects and karma are considered as real existence. The wisdom wisdom reflects the ultimate view, born of nirvana. Even coming to the Theravada scriptures, the Buddha said that in that state (nirvana) it is neither earth nor water, nor fire, nor air, commonness, existence in it,

Wisdom documents suggest that we can see all the illusions about illusory in our experience - the stars, the confusion of sight, lights, magic illusions, dewdrops, shadows water, dreams, lightning, clouds and the like. All such phenomena are visible manifestations or manifestations of illusions. In the conditional and dependent nature of these phenomena, we see the hidden signs of illusory discovery in discreet wisdom.

-ooOoo-

CHAPTER OF THE SEVEN SEVEN 
'S GIRLS

K inh Lankavatara initiated a largely symbolic document is particularly important to understand the Mahayana tradition. Like the Heart Sutra and the Wisdom of Wisdom, the Old Tomb of India is a work of many episodes. It is complex on both sides of ideas and literary structures. Scholars claim that this work was written in the late fourth century AD. Although this is relevant to the principle of literature, it is acceptable, but this sutra survey shows that some of the embryonic concepts are systematized and elaborated by the great teachers. Excesses like Infinite and The Body. If we remember both of these ancestors living in the fourth century AD, we will have to arrange the way of presenting the doctrine in the Old Tomb of the Sutra at this time.

This is in line with what I said earlier about the origin and authenticity of the Mahayana materials in general. Anyway, we see many early concepts of Mahayana tradition found in the Theravada script (see Chapter 14). The Old Tomb Sutra represents the classic, the foundation of the famous Mahayana school like the Yogachara School (confirming the combination of meditation and action), the School of Vijnavada (confirmation), and the School Chittamatra (confirms Tam). As well as the elegant intellectual documents in general, forming the classic foundation for Trung Dao or Madmyamaka roads, Kinh Lang Gia Tam Tam and some lectures forming the classic foundation for Yogochara or Vijnavada schools, obviously the The composition of this school can be found in the doctrine of the other school and vice versa.

The theory that the Old Tomb of Sutra is famous is the doctrine of superiority of consciousness. This doctrine is sometimes called the "Idealistic" doctrine or the only fact of consciousness. The sutra speaks in clear words as the three worlds or ranges - the scope of sensual sensation, the scope of rupa, and the scope of formlessness - just the mind. In other words, all the many objects in the world, names and forms are just expressions of the mind. The Old Tomb Sutra Sutra says that we are helpless to free ourselves from the discrimination between subjective and objective notions which is the reason that we are reborn in samsara. As long as we cannot free ourselves from discrimination, we continue to be reborn in samsara.

But "Duy Tam" that Kinh Lang Old Sutra said? Is the mind in the way of experience, the mind engaged in the activity of the six consciousnesses? Obviously not that mind. The mind which sutra says is the transcendent mind, destroying dualistic conceptions of being and non-existent, homogeneous and different, often and impermanent. It transcends the notions of self, substance and karma. It goes beyond the concept of cause and effect. According to this sutra all these notions are the product of false imagination or judgment. The mind that this sutra says does not participate in dualistic conceptions. Since then, it is clear that the mind of the Old Tomb Sutra is said to be illusory (not) that the Wisdom document has been mentioned.

If the mind that the Sutra of Sutra Sutra refers to overcomes the dualistic conception of being or not, being homogeneous or different, and so on, then what is the actuality of the non-duality that manifests in things on the world? The Sutra of the Old Sutra - of course, the Sage School - explains a system of eight kinds of consciousness. These eight types of consciousness consist of six consciousnesses that are familiar to the Buddhist tradition in general (ie, the five consciousness arise with the five bases, and the sixth consciousness arises with the capacity of the mind). Two more types of consciousness are the Awakening (Awakening) Alayavijnama and Klishtamanas (Awakening Na). These eight forms form the basis of Yogochara or Vjnanavada philosophy.

Kinh uses a comparison to describe the process of religious disagreement that takes us from the ultimate state of mind to the shared state of mind, which has the experience of the six consciousness that we experience daily. This comparison is compared with the sea, wind and waves. The deep sea is still quiet. Being blown by the wind, the sea surface will ripple into waves, and the waves rush to one layer after another. Similarly, the calm depth of Awakening is disturbed by the wind of discrimination that causes waves similar to the practice of the six consciousness-experienced ways.

The one responsible for the trouble is suffering - the wind perceives discrimination - because of the miserable mind, the discrimination awareness occurs. Devotion plays an intermediary role between the one who is Awakened and one that is six empirical. We can call this mental suffering the principle of ego, personal principle or discrimination. Invisibility plays an important role especially because it not only exists when the sea is calm but also acts as a repository. That's why it is called Awakening - because it collects seeds, impressions and sensory actions. So we can understand how to organize the eight consciousnesses in the Old Lankavatara if we draw them in a circle, like we draw the constituents of predestined reason. In that sense we undergo the gradual evolution of the Incomparable nature of itself, through cognitive activity distinguishes mental suffering and enters the six empirical consciousness in turn, giving the impression of Awakening's action or karma. So we go through a cycle in which consciousness grows through consciousness into six empirical ways, in turn they sow seeds of hybrid action in the fertile soil of the Awakened.

Incredibly important especially with the Old Tomb, and of course important for the entire period of Mahayana Buddhism. It is very significant, so in the Tibetan translation, we see the so-called "basic consciousness" - the basis of all. This implies that in itself there is potential for both samsara and nirvana, the whole world is enlightened and enlightened. And it is because of the perception of discrimination that consciousness evolves into six consciousness in the way of experience, so, by eliminating the discernment of awareness, the consciousness becomes the seed of Nirvana.

It is very important to look closely at the relationship between the consciousness and the concept of the nature of Buddha (like a hybrid, literally a place of conception as a fruit), you will realize the natural connection between the two. I have just talked about the potential of nirvana of consciousness. The Elder Sutra describes the mind, or consciousness, and the nature of the original is pure. What is the word "pure"? A thorough investigation of the Old Tomb and the canonical texts and the commentary indicate that it means the mind is empty (illusory). So, "purity of mind" means inner essence and the source of mind is not to mix with duality of being or not being, being identical or different, and so on. .. Its purity is equivalent to illusory. This purity, or illusory, is the true essence of Buddha, about the potential of nirvana of consciousness.

In this range, Buddha's nature is likened to gold, precious stones or clothing that is not dirty. The pure or illusory purity of mind finds its potential expression in practice to attain Buddhahood when the impurity of discriminatory awareness is removed. Just like the brilliance of gold, of gemstones, or of clothing, dirty manifests through the subtle development that cleanses all impurities, so people reveal the true inner nature of origin. emptiness and purity of mind through self-cleansing from the habit of recognizing the distinction between subjectivity and objectivity by applying the precepts of the Bodhisattva Path.

Buddha's nature is the illusory and pure nature of mind. Because of the essential illusiveness and purity of the mind, all beings have the potential to attain Buddhahood.

Like a piece of copper that can be made into a pot, a pitcher of water on the altar, a Buddha image, the illusory mind can, depending on the cause and condition, appear in the form of ordinary beings. , Bodhisattva, or Buddha. Buddha's nature is not a self or a soul. It is not a static entity. It is likened to a stream because it is constantly changing, dynamic and dynamic. Due to this reason, in another famous sutra, The Secret Sutra, the Buddha said Stealth is very deep and fanciful, moving like a stream with all the seeds of sensory impressions. The Buddha said that he did not teach the concept of Consciousness to the foolish people for fear that these people would mistake this with the self. It is interesting to note that Being awake is basically similar to the concept of Theravada in the Abhidharma, on the continuous element of the subconscious brings seeds of previous actions. This concept was developed and elaborated in the Old Tomb and in the philosophy of the Yogachara school.

The Elder Sutra proposes another important doctrine of Mahayana in the form of an embryo: the three-part doctrine, or the realm of Buddhahood - the transcendent realm, the realm of heaven, and the earthly or realm realm change. These three realms reflect in the common sense, the three levels of enlightened reality: (1) the transcendent realm means the same level of enlightenment, surpassing the name and nuance, (2) Scene heaven is the manifestation of the central image of the realm of Buddhahood, only the spirit of expansion can enter, and (3) the earthly realm is the realm of the Buddha's realm, but all of us in the unenlightened situation have the right to enter and it participates in the world of mundane phenomena. It is in the earthly realm that there is a universal paradigm of forms to nurture and liberate them.

Here you can recall the tradition of Mahayana tradition as great compassion. The sophisticated means directly generated from the great compassion itself manifest not only in the invention of many different trainings or chariots (excess), but also manifested in many unspeakable forms. about the earthly realm belongs to Buddhahood. According to the Lankavatara Sutra and other Mahayana Sutras, the realm of Buddhahood in the world can take any form, and any number of forms. It can carry not only a form that is particularly recognizable as the Buddha Shakyamuni that we all are familiar with but also the form of a drunken person, a gambler or something like that to bring benefits and liberation of sentient beings. If a particular drunk or gambler is not affected by the sermon of the noble sermons, nor affected by the examples of spiritual purity supported in the direction of a Bodhisattva, a Buddha or a Bodhisattva will take the form of a companion, and use of things sophisticated means of trying to bring liberation to that person. In addition to taking the form of animals, Bodhisattva may also take the form of plants, such as food, clothing, medicine, bridges, roads, etc. This has been beautifully presented by Shantideva. in His book, the practice of Bodhisattva, The Bodhisattva Sutra He prays to become food for the hungry, into medicine for the sick, and for the homeless. Therefore, thanks to the sophisticated means originating from the great compassion, the Buddha and the Bodhisattvas appeared in the vast number of unrecognizable forms, to liberate all sentient beings,

-ooOoo-

CHAPTER EIGHT 
THE PHILOSOPHY OF MEDIUM

T hung by Middle Way reason, or philosophy of Madhyamakas, sometimes called primary philosophy of the Mahayana tradition. This philosophy is also considered the main philosophy of Buddhism in general. This alone is enough to show us the notion of its importance. The philosophy of Trung Quan is also called the doctrine of emptiness and the doctrine of the existence of selflessness or nature does not have the essence of everything.

The founder of this philosophy is a holy man, a long-life scholar who lived around the end of the first century and the beginning of the second century AD. He was born in South India, the Brahmin lineage.However, biographers tell us that He soon converted to Buddhism. Mr. Long Life is more of an exegesis than an innovator. He took some inspiration and understanding from the scriptures and Vi Dieu Phap, explained and presented again in a clear and straightforward way. He is known for his valuable literary works including not only philosophical works such as the basics of the "Foundation Stanzas of the Middle Way" and "Seventy Stanzas on Emptiness "(Bay Muoi The Shelf Lesson of Emptiness) but also works on reasoning, practice the Bodhisattva Path, the foundation of Buddhism, even the works of devotion, like the four works that praise the advantages of virtue as well as praxis.His efforts in promoting and promoting the essential concepts of Mahayana make him recognized as the Bodhisattva not only in India but also in Tibet, China and Japan. He distinguished himself among the first founders of the Tibetan, Ch'an and Zen traditions. China and Japan. He distinguished himself among the first founders of the Tibetan, Ch'an and Zen traditions. China and Japan. He distinguished himself among the first founders of the Tibetan, Ch'an and Zen traditions.

His work of Longevity - in fact, the doctrine of the Medieval philosophy - should not be considered to completely leave the general direction and the development of common Buddhist thought. These works have a clear origin in the teachings of the Buddha and the early Buddhist tradition, especially the Abhidharma. In the Theravada script, there is a written record of the Buddha's statements about the importance of emptiness, and there is also a famous text about "Fourteen Questions That Are Not Expressed or Not The Word ". Furthermore, we see a clear caveat about the Medieval philosophy in the Wisdom Wisdom document, where the theme is counted. That is the theme which was elaborately elaborated by Long Tho in the work of Mulamadhyamalakakarika. In the Abhidharma organs, In the book of Causal Correlation (Patthana), we can also see the precautions of the Chinese philosophy in the emphasis on investigating relationships. All of these are clear signs of the very early origins and the authenticity of the Trung Quan philosophy.

Just as the content of the Trung Quan philosophy has nothing to be radical, Trung Quan's method is also nothing radical, but it can be found in the earliest stage of Buddhist tradition. The typical method of the Central Order is the interpretation - separation of phenomena and correlations. We can also say that its characteristic method is not only analysis but also critical dialectics. All these methodologies are - from analysis to criticism and dialectics - just like the essence of Trung Quan, showing both in the Buddha's preaching method, and in the traditional method of the Abhidharma, we can find many different choices and methods to answer clarified questions.

Regarding the basic message in the writings of Long Life, the first important thing is to realize the object that criticism is directed at - that is the concept of independent existence or self-existence. The fact that his doctrine is named the doctrine of unreality (nihsvabhavavada), literally "the doctrine of rejecting existence" underscores the rejection of the character of the concept of self-existence. Life.

Mr. Long Life rejected self-existence by examining relativity or origin depending on each other, in the method of critical dialectics, beginning with the concept of self-existence, approaching the concept of relativity or none. self-existence, and ending with the concept of emptiness. These three steps - from self-existence to non-self-existence, and ultimately to emptiness - are developed through three types of research investigations: (1) investigating research on causes, (2) investigating research on concepts and (3) investigation of knowledge. Through the investigation of the three phenomena, Mr. Long Life and the Zhong Quan system take us from the daily naive beliefs about the concept of self-existence, in the independent reality of phenomena, to the intellectual understanding of emptiness.

Let us look at the critique of the cause and effect of the Trung Quan faction. The philosophy of the Center goes to the unreality and relativity of all phenomena through the source survey depending on each other. In this context, it proves that, when everything exists depending on the combination of causes and conditions, they have no independent existence, so they are empty. The classic example is the existing seed depending on seeds, soil, water, air and sunlight. The germ depends on these factors that have existed, it has no self-existence, so it does not exist on its own. Because it does not exist, it is empty. It is the simplest and most direct investigation of the central Chinese cause and effect, and it leads us directly to the concept of emptiness.

For Trung Quan School, emptiness also means that there is no origin, no birth. In the Wisdom Book, as we see in the Heart Sutra, the concept of non-origin, non-perishing is often mentioned. Here too, in Medieval Philosophy, emptiness means not dependent origination - which does not arise in the reality of all phenomena. Mr. Long Tho explained the special importance of non-dialectical methods. Here we see the fourth dialectical explanation, which has appeared in the fourteen indescribable questions that the Buddha rejected.

There are four possibilities for the origin of phenomena, or the correlation between cause and effect: (a) the multiplication and result of the same form, (b) the difference in cause and effect, (c) the multiplication and result of the same both different, and (d) phenomena arise without cause. These four basic possibilities are seen in the first verse of the Mulamadhymakakarika Sutta, this verse says, "No entity arises at any time, where, or in any way. the word itself, from other things, both, or no cause ".That is the basic critique of the cause of the Trung Quan School.

It is interesting to note that these four possibilities are found in the analysis. If not, we can wonder how we can only split these four possibilities. The Trung Quan sect separates these four abilities in the following way: If phenomena arise, they will arise or have cause or no cause. Here we have two main possibilities: phenomena originating with or without cause. The following viewpoint is presented in the fourth possibility, according to this, there are no causal phenomena. Now, if we accept the phenomenon of dependent origination, the cause and consequence will either be identical or different.In that respect, we separate the first two of these four possibilities: the identity of cause and effect, and the difference of cause and effect. The third ability - both kernels and fruits is both identical and distinct - is just a combination of the first two possibilities. In this respect, we come to explain these four possibilities, each of which is rejected in turn.

Each of these four interpretations of the causal nature is presented by a school of philosophy at the same time as the Trung Quan School. The stance confirming the same cause and effect that is endorsed by the Sankhya system, Sankhya is one of the classical systems of Indian philosophy. Different causal stance is proposed by the Hinayana Buddhist school, Phai Vaibahashika and Sautrantikas, and some schools of Brahmanism. The position holds that the phenomenon of dependent origination from both causes is both identical and different, confirmed by Jaina philosophers. The fourth possibility is that the phenomenon of dependent origination has no cause, confirmed by ancient Indian materialists.

The Trung Quan faction rejects four explanations of interdependent origination by the specific method that Trung Quan attracts the attention of many scholars in East and West. This method is called the reductio ad absurdum method (the method of rejecting a thesis by proving that, if it is correctly explained, it will lead to an unreasonable result), and it is a dialectic negation presents inherent and irrational contradictions in the opposite position. Let's try to elucidate how this testimony works. Take the first possibility to confirm the identity of cause and effect. The Chinese Communist Party believes that, if the actual cause and effect are uniform, such as buying cotton seeds but paying for clothes, then we must wear clothes at that price. The concept of the causes and consequences of the same form leads to absurdity.

About the second possibility - different causes and consequences - Anything can originate from anything else, because all phenomena are different. So the stem of the rice stemmed from a piece of coal is as easy as a grain of rice, because there is no connection between the rice stem and the grain of rice, and the piece of coal and a grain of rice are related to the other. special for rice stalks. Therefore, the concept of cause and effect is absolutely different, in fact is an absurd concept.

The third possibility - the causes and consequences that are both uniform and different - is even more unacceptable from the two wrong things: first, both arguments reject the identification of cause and effect and The argument refutes the difference of cause and effect that can be applied in this third possibility. The argument rejects the identity of cause and effect applied to the extent that cause and effect are uniform, and the argument rejects the difference applied to the extent to which the cause and effect is different. In fact, we have no new suggestions in the case of the third possibility. Second, this third possibility is wrong because of conflicting laws: there is no phenomenon that can have contradictory characteristics. An entity cannot both exist and not exist at the same time.

Finally, the fourth possibility - the concept of interdependent phenomena without cause - is rejected by the general experience. For example, if we put a super water on a furnace, the water will boil, but if we put this super on an iceberg, it won't boil. Therefore, the meditational philosophy concludes causality according to any one of the four possibilities - from itself, from another, both, and without cause - is impossible. That is the critique of the cause and effect of the Trung Quan Order.

There is also criticism of the Trung Quan's concept - the concept is similar and different, existing and non-existent, and so on ... All of these concepts are relative and interdependent. Let us take the short and long concept as an example. The concept of short and long is only relative to each other. We say A is shorter than B or B is longer than C, so the short-term concept is relative. If I put two fingers side by side, we can say this finger is longer than the other finger, but we just let one finger, unrelated to another, we can't say this finger is long or short. . That is another kind of interdependence. Just as we have physical dependence at the source of the germ, the germ depends on the seed, the soil, the sunlight and so on ... where we have the dependence on the concept,

And as well as short and long depending on each other, so similar and different depending and relative to each other. Identity only means in relation to differences, and differences only make sense in relation to identity. The same is true of being and not being. Without the concept of being does not exist without meaning, and without being there is no meaning. This is also true of the time division - past, present, and future. Depending on the past, the concept of present and future is conceived;depending on the past and the future, we talk about the present; and depending on the present and the past, we talk about the future. These three intervals - like short and long, uniform and different, and existing or not exist - concepts are interdependent, relative and empty (illusory).

Finally, the explanation of relativity is applied to knowledge, or to means to gain knowledge. That is the important application of the Central Order in criticism because usually we accept the reality of phenomena on a cognitive basis. For example, we say the glass in front of me definitely exists because I perceive it - I see it and feel it. We have knowledge of things through means of knowledge.Traditionally, in India, there are four ways of knowledge: (i) awareness, (ii) reasoning, (iii) evidence, and (iv) comparison.

For simplicity, let's take the cognitive case as an example. Suppose that something is established by perception, it is because of the perception that we accept the existence of the cup. What proves the existence (or truth) of perception itself (meaning knowledge itself)? We can say awareness is proved by itself. In this case it does not need proof, but what is acceptable without proof?

In other words, one can argue that awareness is established or proved by the other way of knowledge, but in that case we will be recoiled endlessly, like an ancient philosopher's story, when possible. asked what the earth stood on, he answered the earth standing on a great turtle, and when asked what the great turtle stood on, he answered that it stood on the four great elephants and so forth. still ... There is no place we can find a solid foundation for awareness if perceived by other means of knowledge.

After all, if awareness is established by the object of perception, its perception and object are set back and forth and are interdependent. The reality is that: the subject and object of perception are interdependent. They interact with each other. So the perception is not in any position can prove the existence of the object, and the object is not in any position that can prove the existence of awareness, because they are interdependent. So knowledge - like causes and consequences and concepts of interrelatedness - depends on each other. It has no self-existence, so it is empty. Long Tho first wrote a very beautiful essay called Vigrahavyavartan (turning away from opposition) to discuss this point.

Let us now consider some of the more practical therapeutic applications of the Trung Quan philosophy.The Trung Quan sect uses a critical and dialectical method to reject the notion of cause and effect, the concepts of interdependence, and the subjective and objective of knowledge because these concepts are the product of imagination, or discriminatory thought. The Trung Quan sect is interested in dispelling the products of this discriminatory thought because they are the cause of suffering. That is the result of distinguishing concepts of humanity and fruit, formality and difference, being and not being, and so on ... that we are imprisoned in reincarnation. The thought of discrimination has the seed in the mind, which is the fundamental cause of suffering.

Mr. Long Life said, like the painter, completed the picture of a god, then the artist himself was frightened by the painting, so was the foolish person, because of ideological distinction, creating a cycle of six scenes gender and suffering consequences. Therefore, the mind suffers because of ignorance due to the function of discriminating thought, creating the world that we know, or reincarnation, where concepts of cause and effect, interdependent origination, and death remain. That means so. That is the source of suffering. And if reincarnation is a product of discriminatory awareness - if cause and effect, form and difference, being and not being is indeed relative and empty (illusory) - then there is no difference objectively between reincarnation and nirvana.

What the famous doctrine of the difference of samsara and nirvana of Mahayana and Trung Quan means the difference between samsara and nirvana is the subjective difference, the difference in one's own mind. It is not a difference in anything objective and real. Reincarnation and nirvana are the same thing seen from two different perspectives: from the point of view of ignorance (about causality, uniformity and difference, being and not being) that actually seems to be reincarnation; however, from the point of view of non-materiality, relativity and emptiness, the reality seems to be nirvana.

So samsara and nirvana do not depend on anything "out there": Rather they depend on the point of view. It is within this scope that the description of nirvana emphasizes the fact that it is out of existence and does not exist, in addition to the conditions of arising and passing away, beyond all concepts and expressions. Of course if nirvana is not dependent, it must overcome these relative concepts. The two points of view - the perception of discrimination and ignorance, and the view of not having the essence, the relative, and the emptiness - are reflected in the doctrine of two truths and conventions (the God) and supreme (First Noble Truth). This valuable worldly truth in which ignorance prevails, in which we live by accepting - and arguing, of course - the concept of cause and effect, formality and difference , exist and not exist, and the like. This supreme value truth in this world is seen in the light of incompetence, relativity, and emptiness. Like samsara and nirvana, the conventional truth and the ultimate truth are not contradictory but complement each other. They relate to two attitudes - the usual attitude of suffering is obscured by ignorance, and the attitude of enlightened people.

Long Shou said, without relying on conventional truth, the ultimate truth is not taught, and does not go to the ultimate truth, not attain nirvana. In this pair of words, we can understand the necessary complementarity between the two truths. We must rely on the conventional truth to communicate and operate in this world, however, if we do not come to understand the ultimate truth, or emptiness, there will be no nirvana. Therefore, we can see how some nihilistic followers of the Trung Quan faction have unfounded allegations. Illusory is not nothing. The Central Order does not teach the absolute non-existence of cause and effect, or karma (good or unwholesome deeds and their consequences). All these things exist at a conventional level. They exist on the condition that they are supported by discrimination and ignorance. Without relying on the concept of cause and effect, or the doctrine of karma, the ultimate truth is not taught; however, without transcending cause and effect, karma, concepts and expression, not attaining nirvana.

Mr. Long Tho affirmed the charm, emptiness, and the Middle Path all have the same meaning.Drawing from the point of ignorance, reasoning causes explanation, confirmation, and is the core of reincarnation. But the cause of predestinedness is also empty, because everything that exists depends on the other which actually doesn't exist - it does not exist independently and does not exist by itself.So it is empty. All that is predestined is also empty (illusory). Avoid the choice of uniformity and difference, existing or not existing, immortal or unreasonable that predestined path is also the Middle Path of the Buddha. Therefore, the system was founded by His Holiness Long Life and was approved by His disciples and successors known as Medieval philosophy or Meditation. 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.