The Middle Way.VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.

  

 

THE DEMAND FOR BUDDHISM AND INTELLIGENCE
The Buddhist discourse tells us that on the realization of emptiness, the delusion of inherent existence weakens, but this is not the case after a single, short realization. neat. If one has not attained one-pointedness (the concentration of the mind), then one cannot use the understanding of emptiness to uproot the roots of delusion about inherent existence. Rather, we need to engage in analysis from time to time; through meditation, our mind will become strong, profound, stable, and able to concentrate one-pointedly on emptiness - which gradually works to eliminate the gross levels of false perceptions about reality. 
This is why the Buddha's canon as well as the three lower Tantras say that  concentration force (concentrated meditation - only) is a prerequisite for  insight  (insight). Meditation is used in the  set  and meditation are used in  knowledge  not discriminated by the object of meditation; both may have either emptiness or conventional phenomena as their concentration. Observed difference is the emptiness from a state  to  require the body and spirit through meditation lithe born only, whereas  Property contemplation of emptiness relates to the body and spirit of flexibility generated by meditation with additional contact with emptiness. That level of flexibility can only be achieved after the easier attainment of flexibility arises from meditation only. Therefore, we need to attain meditation only (Concentration) before insight (meditation). 
Although concentration can be achieved by taking emptiness as its object, this is only for those who have practiced it. understanding of emptiness. However, usually the former practitioners have attained one-pointedness of meditation and later gained the view of emptiness through theoretical analysis.

DEMAND FOR THEORETICAL

All schools of Buddhism agree that the process of theoretical analysis which leads to a conclusion (a realization of the concept of cognition) arises from basic, shared, direct perception. As an example for us to consider the following argument: 
A plant has no inherent existence because it is a predestined being.
We begin by contemplating the fact that a plant is a predestined condition because its production depends on certain causes and conditions (such as seeds, compost, light). sun, and water), but ultimately the reasoning process must be supported by a direct perception, or it cannot stand. We can see with our eyes that the plants change; They grow, mature, and eventually wither. In this sense, inference is blind, because it ultimately relies on a direct perception. Conclusion depends on reason, which turns out to be based on basic, shared experience, irrefutable through direct perception.
Identifiable objects can be divided into something that is clear, somewhat vague, and very vague. To understand a very vague subject it is necessarily based on the scriptures, but even for this kind of relationship it is not sufficient to cite a classic as the value of a problem. We must analyze either: 
1- Is there any intrinsic contradiction that is not in the canon for that topic. 
2- Is there any contradiction between what the scriptures say about the subject and what is evidence in direct perception. 
3- Is there any contradiction between what the scriptures say about that topic and what can be understood through basic inference, which comes from reason. 
So even in these very vague cases based on scriptures, analysis is needed.
The Buddha laid down four steps for establishing trust: 
1- Not based on people but only on teachings (forensic medicine). 
2- With regard to the canonical contact, not only on the face of words but also on the meaning (just the meaning of any language). 
3 - With regard to meaning, not only based on the meaning of interpretation but must rely on the ultimate meaning (willow meaning that willow any meaning). 
4 - With regard to ultimate meaning, not only is it related to dualistic understanding but it must be based on the wisdom that perceives the truth directly (unconscious mind). 
The Buddha also said: 
Like gold, tested by burning, cutting, and grinding, Our 
word must be received by practitioners and scholars 
By analyzing it completely,
Not because of respect for [me]. 
In the course of reasoning, it is very effective to declare the unreasonable consequences of wrong views in order to overcome the validity of the wrong idea, and then to make a confirmation of evidence. When I was studying logic (logic) as a young man, a scholar once told me that, both in debate (with a Buddhist acknowledging the inherent existence) and in meditation. your own analysis, you should use the syllogism system flexibly such as "My body does not exist inherently because it is a predestined being." However, it will be more effective to use it. an unreasonable consequence such as "Because my body is not a predestined being because it exists inherent," because it is the basis of Buddhism that all phenomena are dependent.

COMPATIBILITY OF DUYEN HANH

The Buddha himself, in establishing the sutras, and Nagarjuna with his spiritual children - the Holy God, the Buddha, and the Nguyet Xung - in commenting on the meaning of these sutras, used use the fact that phenomena are conditioned as a final conclusion for the establishment of emptiness. This shows that phenomena in general are not non-existent and impermanence phenomena are suitable for the performance of functions. 
When the Buddha preached on the Four Noble Truths, the first is to identify the truth about suffering, origins, cessations, and paths of practice, and then say:
Misery is realized, but nothing is realized. In the episode, the sources of suffering are abandoned, but nothing is abandoned. Cessation, cessation is reality, but nothing is reality. Tao, the path of practice is meditation, but there is nothing to meditate. 
The meaning of this is that although there are factors in the Four Noble Truths that conventional (and grounded) truths are recognized, renounced, actualized, and practiced, there is nothing to be realized, renounced, realized, and practiced ultimately. In the view of ultimate truth (the base), all these things are beyond creation; everything has the same taste in the emptiness of inherent existence. In this way, the Buddha established views on two truths (duality) - conventional (worldly) and ultimate (ultimate).
All phenomena - causes and consequences, actions and people acting, good and bad, and so forth - merely exist conventionally, only nominal existence; they are predestined. Because phenomena depend on other factors for their existence, they are not independent. This is the absence of independence - or emptiness of inherent existence - as their ultimate truth. We will come to understand this true emptiness of inherent existence when we become dissatisfied with mere appearances and we will use analysis to explore below [the surface of phenomena].
When we fully understand appearance and emptiness, we will also understand that they are in harmony with each other. Presence does not break play emptiness, and emptiness does not break play currently. Without understanding this, one can believe in morality, without morality, cause and effect, and so on, but then cannot trust emptiness. Similarly, we may think that we understand emptiness, but then cannot believe in the events of cause and effect - support or harm, joy and suffering - which arise dependent on those conditions. Without proper understanding, emptiness and appearances seem to hinder each other. 
However, phenomena are empty of inherent existence  because they depend on their existence on other conditions. In contrast, phenomena can manifest their function  because  their inherent existence is empty of solidity. If phenomena are not empty of inherent existence, if they truly exist by their own power, then they cannot be affected by other causes and conditions - they cannot change. In that case, they will not be able to create happiness or suffering, help or harm. Good and bad will be impossible.
The complete realization of dependent origination will bring with it a double understanding of appearances and emptiness of inherent existence. The extremes of utter non-existence and inherent existence are simultaneously dissolved by this pair's understanding. Understanding the arising phenomena prevents trust in the extreme nothingness by allowing objects and beings to function in this world - allowing cause and effect of karma. Knowing that phenomena are dependent also prevents the extreme beliefs of inherent existence by excluding the assumption that phenomena exist in their own nature. By understanding these two truths, we come to the middle path.

Bat Nha Tam Kinh

What is the relationship between objects and their emptiness? This profound theme is expressed in the complete wisdom (Bat Nha), called the Heart Sutra, which is recited and contemplated daily throughout the Mahayana countries of Buddhism, such as China, Japan, Korea, Mongolia, and Vietnam. This is a concise and concise presentation of the Buddha on the wisdom required to overcome problems and their roots and - in combination with another direct motive and acts of compassion. - to attain the omniscient omniscience of a Buddha. This is the whole Heart Sutra: 
Honoring the supreme perfect victory of wisdom.
Here is what I have heard: At one time, the Transcendent Conqueror was dwelling with the great mass of monks and Bodhisattvas on Mount Vulture in Wang Xa. At that time the Transcendent Winner was entering samadhi to make clear the phenomena known as "even intuition." At the same time, the Great Bodhisattva Master, the Supreme Patriarch, is also observing the practice of complete and profound wisdom and contemplating these collections (rupa, sensation, thought, action, and consciousness [1] ). as empty inherent existence, nothing more and nothing less. 
Then, through the power of the Buddha, Venerable Xa Loi Phat said to the Great Bodhisattva, the Supreme Patriarch: 
A son of the perfect lineage - who wished to practice even profound wisdom - must practice how?
The Bodhisattva Master, Avalokiteshvara, answered with Sariputra: 
This Xa Loi Phat, the sons and daughters of the perfect lineage, who desire to practice the wisdom of even profound perfection, should do it. [phenomena] are shown as follows. They should contemplate properly and thoroughly these five aggregates as empty of inherent existence, nothing more. Nature is emptiness, emptiness is identity. Emptiness is not different colors; color is not different from emptiness. Similarly, feeling, thought, action, and consciousness are all empty.
This Xa Loi Phat, in that way all phenomena are empty - no characteristic, no birth, no death, no pollution, no separation from pollution, no reduction, no increase. Therefore, this Xa Loi Phat, in emptiness, colorless, no life, utopia, no action, no consciousness, no eyes, no ears, no nose, no tongue, no body, no mind, no color, no sound, no flavor, no taste, no touching objects, no other [phenomena]. In emptiness there is no component of the complete eye to no part of the mind and completely to no part of consciousness. In emptiness there is no ignorance and no cessation of utter ignorance to the cessation of old age and death. Similarly, in emptiness without suffering, practicing, passing away, direct; no noble wisdom, neither achievements nor achievements.
Therefore, this Xa Loi Phat, because the Bodhisattvas, great men, have no achievements, they rely on and dwell in this profound and complete wisdom. Their minds are not hindrances, and are not afraid; Having completely overcome false knowledge, they came to ultimate nirvana. Even all the Buddhas of the past, present, and future become awakened to their senses, completely in the supreme, complete, complete Enlightenment based on this even perfect wisdom. 
Therefore, the true language of perfect wisdom is the true language of great knowledge, the true language, the true language, the true language, to destroy all suffering. The truth is known that because it is not wrong, it is right. The true proclamation of the complete wisdom: 
It is truly like that, going forward, advancing, advancing ahead, advancing thoroughly, achieving Enlightenment.
Tadyata gate gate paragate parasamgate bodhi svaha. 
In that way, this Xa Xa Phat, great bodhisattva should practice in the profound and complete wisdom. 
After that, the Transcendent Winner came out and said to the great Bodhisattva, Quan Tu At the lord: 
Very good, very good, very good. The children of the perfect lineage, thus, are so. Just as he said, perfect and even perfect wisdom should be practiced. Even the Blessed ones praised this. 
The Transcendent Winner has declared this, the venerable Xa Loi Phat, the great Bodhisattva Bodhisattva, all the assemblies around, and all beings - including the heavens, the people, the monks, and they were genuine - also admired and praised what the Transcendent Winner said.

Identity And Emptiness

Drawing on a long tradition of Indian and Tibetan commentaries on the Heart Sutta I will raise a problem to think about its central passage: "rupa is emptiness; emptiness is identity. Color is not different from emptiness; emptiness is not different. ”This concise, powerful presentation contains many meanings: 
1- All people and things are dependent on their causes and their parts and cannot exist. independently from them. They are predestined; hence they are empty of inherent existence. Because all phenomena are dependent conditions, they have a nature of emptiness. 
2.In contrast, when sentient beings and things have no inherent independence or nature, they must rely on other factors. They must be dependent conditions.
3. The emptiness of appearances is not separate from form. By the forms themselves, which are produced and destroyed through the presence of conditions, their nature is empty of inherent existence. 
4. The absence of this inherent existence is their ultimate reality, their unchanging pattern, their ultimate mode of existence. 
5- In summary, the formation and destruction, increase and decrease, and so on of the appearances are possible because the appearances are empty of the existence of self-reliance. Phenomena such as appearances are said to unfold from the natural range of emptiness.
As a result, Bat Nha Tam Kinh said, "Sac is emptiness and emptiness is emptiness; emptiness is different from emptiness, emptiness is not different. ”In this way, emptiness and dependent arising are shown as harmony.
In summary, appearances are not empty due to emptiness, the appearances themselves are empty. Emptiness does not mean that a phenomenon is empty when it is any other object but that itself is empty of inherent existence. That a form is emptiness means the ultimate nature of a form is the natural absence of its inherent existence, because appearances are interdependent arising, so they are empty one. self-reliant entity. Emptiness that is form means the absence of the nature of inherent existence - which is the absence of a self-reliance principle - making appearances that are forms which are its variations. capital is established from it in dependence on conditions. Because forms are the basis of emptiness, emptiness is form;
In my experience, it is easy to understand that because things are conditioned, they are empty of inherent existence rather than understanding that because things are empty, they must be conditioned. Although, intellectually, I know the following very well, the experience of the level of perception is more difficult. Today, I often reflect on a message of Nagarjuna in the Precious Flower Trang ( Warranty Vuong Chinh Luan ): 
A person who is not earth, not water, 
not fire, not wind, not space . 
Not awake, not these things. 
Who else is there other than these? 
First he sees the physical elements of the body -  earth  (hard things),  water (liquid),  fire  (heat),  wind  (air), and  no  spaces (spaces such as the throat) - can be the self. Next he verified  consciousness . Then he saw if the gathering of all these things was a self. Finally, he eloquently asked whether the ego was different from these. There is no way in here that can find the self. 
Then Nagarjuna did not immediately conclude that the self was not true. Rather, right after that verse, he said that the self is not non-existent but that the condition of birth is established on the six components mentioned above (earth, water, wind, fire, no, and consciousness). . Then, on the basis of this dependent fact, he concluded that the self was not true:
Through being [established depending on] a compound of six components. 
A human being is not real. 
Here, "unreal" does not only mean that the self cannot be found when searching in or separately from the six components. Nagarjuna is raising the question that although the mind recognizes the emptiness of inherent existence as mere absence, that consciousness fosters an understanding that self is a predestined being. I feel that his way of presenting this is the full action, avoiding both the extreme of the ego that the ego exists inherently and that the extreme ego does not exist at all.
Like the two sides of a hand, when looking at one way by examining its profound nature, there is emptiness of inherent existence, but when viewed from the other side, there is the appearance of a phenomenon itself. They are an entity. Therefore, rupa is emptiness, and emptiness is sharpness.
We must be able to understand that the value of emptiness is also the meaning of dependent arising. They are deeply connected. As insight into our emptiness grows clearer, we will increasingly see that objects depend on causes and conditions and on its components, and they bring joy and suffering because they do not exist inherently. If we come to feel that things are useless because they are empty, then we are mistaking emptiness with nihilism. A proper understanding of emptiness does not mean recognizing how our problem should be based on cause and effect. The understanding of course and complete emptiness does not mean a profound understanding of the connection of appearance and emptiness.

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The understanding of emptiness is immense, isn't it? It can serve as an antidote to the false perception of inherent existence and yet in itself it also assists in a broader understanding of cause and effect. That is a true understanding of emptiness. It is impossible to explain the value of the realization of emptiness within the scope of just listening and reading an explanation. It is something that we have to work for a long time along with our moral practice - avoiding harm and expanding compassion - and by appealing to Buddhas, Bodhisattvas, and other Another teacher assists in overcoming obstacles. We need many positive causes.

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SUMMARY OF DAILY PRACTICES

Reflect regularly on the question of how phenomena arise in the dependence of causes and conditions, and try to see that this contrasts with the way in which people and things appear to be how homogeneous it is, to exist in its own nature, to exist inherently. If we favor nihilism, then we should reflect more on the predestined being. If, by focusing on the causes and conditions, we are inclined to reinforce the inherent existence of phenomena, then let's place more emphasis on the issue of dependence contrasting with pure reality. this one. We will certainly be pulled from one side to the other; the true faithful must take time to see. END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.26/10/2019.