Correlation First

By Ignorance As Conditions, Onions Born Run

( avijjā-paccayā sankhārā = Ignorance of Pratyekabuddha ).VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.

The first correlation is " Because of Ignorance as a condition, Action of being arise ".

First of all, we have to understand the meaning of Ignorance ( avijjā ). Minh ( vijjā ) means knowledge, wisdom, understanding. The prefix " a " in the compound " avijjā " means "no" so  avijjā  means ignorance. Ignorance has two meanings: one is not right, that is, there is Right Understanding, the other is misunderstanding or wrong view. In general ignorance means not understanding. According to the Sutta, Ignorance is not aware of the Four Noble Truths. According to the Abhidharma, Ignorance not only does not know about the Four Noble Truths, but also does not know about past aggregates, future aggregates, past and future aggregates.

Dependent affinity ( paccayā ) can be the cause (cause) or conditional support for the arising.

Onions ( sankhāra ) have different meanings depending on the content in which this term is used. Sankhara  rooted in thematic  san , that initiative is made or created and passive meaning is made or to be made. Here Action is understood in the active sense of Action, ie the action or action of the mind that creates karma. There are six types of Karma mentioned in the Commentary. These six categories are divided into two groups and each group consists of three.

The first group consists of akusala kamma, akusala kamma and unshakeable kamma. Good karma is the action of the mind of doing good; the impact of the mind to do akusala deeds is akusala kamma; and the unshakable mind-effect that corresponds to the formless realm is unshakable action. Here we should know briefly about the types of  consciousness (citta)  or consciousness  (viññana) . There is akusala cittas and akusala cittas. Among the types of kusala cittas, there is a mind of sex  (kāmāvacara ), a mind belonging to rupa  (rūpavacara)  and a mind belonging to rupa gender  (arūpāvacara) . Good karma  (kusala kamma)  means Will ( cetanā)) are present with the kusala cittas and kamala-cittas. Unwholesome Action  (akusala kamma)  is the Will to be present with 12 akusala cittas. Unwavering Action  (asaka kamma)  is the Will to be present with the four types of kusala cittas belonging to the formless gender.

If you are not aware of the different types of mind, just remembering that kamma is kamma which means the desire to be there whenever you do good or unwholesome deeds is enough. When we do good deeds, the Will which is right in the heart to do good is the Karma. When doing evil deeds, the Will is also present in the mind and that is the Karma.

The second group consists of body, speech and mind . Karma manifested through the body is body-action, kamma manifested in words is the onions, and karma manifested in the mind is volitional action. Bodhisattva ( kāyasankhāra ) means the will ( cetanā ) when doing good or unwholesome using your body as prostrating to the image of Buddha, giving someone something or killing, stealing ... The will that accompanies the mind when we use our body to do good or unwholesome actions is body-action  (kāya sankhāra) . When we say good and unwholesome words, the will of being is called vajra sankhārā . When we only think, the will present in the mind that wants to do good and unwholesome deeds is then called volitional action (citta sankhāra ). This second group is not different from the first. Indeed, they are included in the first group.

What does this first correlation mean? Because of ignorance, we do good and unwholesome deeds. This means that any wholesome or unwholesome action that takes place has Enlightenment as a condition. This meaning is explained in the Commentary in the form of Q&A. How do we know that sankhāra arises with ignorance ( avijjā)?) do conditions? The answer is we know that Ignorance is the condition for the arising of arising, because when there is ignorance, the arising and the absence of ignorance, the actions do not arise. Due to this fact, we know that the arising of arising and passing of ignorance is the condition. This is similar to the following example. How do we know the ball is caused by light? We know this because when there is no light there is no shadow and when there is light there is shadow. So we conclude that the ball is caused by light.

How does Action arise due to Ignorance? Ignorance is explained in the Sutta that is not aware of the Four Noble Truths  (Cattāri Ariyasasaccāri) . According to the Abhidharma, Ignorance is not only unaware of the Four Noble Truths, but also does not know the aggregates of the past, the aggregates of the future, the aggregates of the past and the future, and the Dharma of dependent origination.

Because of ignorance, sentient beings do not see the truth about dukkha or suffering  (Dukkhasacca) . Not knowing the First Noble Truth, beings who do not know everything in the world are dissatisfied, so thinking that life and pleasure are happiness should act accordingly. When actions do beings create good and unwholesome actions. Thus, the practice of suffering under the condition of Ignorance means not knowing about the first Noble Truth, the First Noble Truth.

And also because of ignorance, beings do not know Ai is the cause of suffering, ie, The First Noble Truth. Beings not only do not know that craving is the cause of suffering, but most people also believe that craving is a wellspring of happiness. These people mistakenly believe that there must be possessions in order to be happy, so they like to own many things. Because the thought of Ai is the cause of such happiness, sentient beings create karma. They can do good or unwholesome deeds. In other words, good and unwholesome karma arises because of ignorance, that is, a lack of understanding of the second Noble Truth  (Samudayasacca).

Beings who do not know about the End of Destruction or the permanent cessation of suffering should think that there is some highest realm that is no longer suffering. Beings for this highest realm is heaven so try to act or meditate to be born there. It is the karmic action and this karma is conditioned by ignorance, which means ignorance of the third Noble Truth, the Removal of Truth  (Nirodhasacca).

Beings also do not know about the Noble Truth or the path leading to the cessation of suffering, thus creating the Karma In the past, people thought that in order to end suffering or to reach the highest peak of happiness, we should kill the animal sacrifices, torturing the body ... Based on such belief, they did unwholesome actions. good. Thus, the karma that is conditioned by ignorance is ignorance of the fourth Noble Truth, which is the Noble Truth  (Maggasacca).

In other words, there is the so-called good karma. This fruit in the form of rebirth in a better realm, with property or status ... Most people think these things are happy or lead to happiness so they try to create good karma to enjoy the fruits. good. Thus, the kusala kamma which is conditioned by ignorance means ignorance of the result of kusala kamma associated with old age, sickness and destiny.

In addition, beings do not find it dangerous to indulge in sensual pleasures. Many people cannot see that every attachment brings suffering. They think that sensual pleasure is good, so they pursue hard and be satisfied, perhaps they have done many wrong things. And any unwholesome actions performed are subject to the Awakening which is not understanding the true nature of desire or attachment. Therefore, Ignorance is the condition for akusala kamma to arise.

Thus, whatever we do in life, whether good or unwholesome, there is the Ignorance as a condition. Except for the Buddhas of Enlightenment, Single Enlightened Buddha, Arhat, the remaining beings more or less all have this ignorance.

What about meditation? Is it governed by ignorance? The Legend does not mention this case. He also does not have a definitive answer for you because it is hard to say that the practice of meditation is due to Ignorance. However, we can explain that even meditation practice, indirectly, is also conditioned by ignorance. The reason is that we have not eradicated all ignorance, so it is still implicit in the mind. Moreover, we can reason that meditation is a virtuous action and should be a good karma. Therefore it is subject to the Ignorance of the Ignorance as the Commentary has explained that the Karmic Industry has Ignorance as a condition. Therefore, we can say whether the wholesome or unwholesome action is rooted in ignorance including meditation.

In the relationship between ignorance and karma, how are these two conditions connected?

First of all, we have to understand that not all correlations in the Dharma of Dependent Origination also have predestined conditions or factors at different times. Conditional and conditional factors can arise at two different times or at the same time. Understanding this can understand the relationship in the Dharma of Dependent Origination.

Ignorance and the Act of Correlation according to different conditions or ways are complex. To understand the relationship between these two conditions, there is a need to know about the 24 conditions of correlation or the Coast  Guard (paṭṭhāna)  in the Abhidharma. However, an example can be taken to clarify the problem.

The first is the connection between ignorance and good deeds. Ignorance and good karma practice belong to two different times. Ignorance arises at one time and good karma does arise at another time. For example, when we practice Vipassana Meditation, we take Ignorance as the headline and consider that Ignorance is impermanent. In this case our mind has a meditative mind and the kamma citta is present. Therefore, ignorance and karma correlate with each other according to the condition of the object because the object of meditation is ignorance.

When we try to eradicate Ignorance through giving, moral observance, or meditation, we create good karma. In this case, the karmic action and the ignorance are related not according to the object conditions but on the condition of strong support.

Sometimes we give heaven as well as the human realms that are desirable goodness, so try to do good deeds with the will of being born in those places. Because of our ignorance, we do not know that all realms are unsatisfied, so we have done merit to achieve such goal. Therefore, when doing these meritorious deeds, Karma is influenced by Ignorance. Both relate to each other under conditions of strong support, not cause and effect.

We want to be reborn in a colorless sky so we practice and acquire the formless meditation. Therefore, the practice of acquiring formless meditation is the practice of good karma influenced by the ignorance. The ignorance here is unaware that even the mental states of the non-perfect beings are impermanent. Such Action and Ignorance are interrelated under the conditions of strong support.

Next is the connection between ignorance and akusala kamma. These two mental states (mental states) can be at the same time or different times. Ignorance is itself a state of akusala cittas or mental states, so it can arise together with akusala kamma. Although it arises simultaneously, one factor is conditional and the other is subject to condition. For example, akusala kamma and ignorance arises at the same time, but akimiya is the conditional and akusala kamma factor along with its akusala kamma and the other mental states of this kamma are conditioned factors. They relate to each other in many ways. For example, when akusala cittas arise taking Minh as an object, the relationship between Ignorance and akusala kamma follows the condition of the object. If for the sake of ignorance, there is no danger in unwholesome actions such as killing, stealing ...

Ignorance is an akusala citta which can also arise together with akusala cittas. In this case the two support each other so there is a relationship between ignorance and akusala citta. The reason is that there is akusala cittas, so the state of mind or mental state of ignorance arises.

Even though we say that ignorance is unknown, from the aforementioned things we see there are two aspects of ignorance. The first aspect is not knowing the right and the second aspect is knowing the wrong. If we don't know right then we will know wrong. When we do not know that phenomena are truly impermanent, we will think they are ordinary. Thinking they are usually means ignorance.

What is the citta of the 52 mental states  (cetasika) ? As you know, there are all 52 mental states or states of mind and 14 of these are akusala states or mental states. Of these 14 akusala cittas, which one is Ignorance? It was Si. Ignorance ( avijjā ) and Si ( moha ) are synonymous. Sometimes called Ignorance, sometimes called Si. In the Twelve Causes and Causes, this unwholesome state of mind is called Ignorance. In 52 mental states, it is called Si. In many suttas, Buddha used the word Ignorance to refer to Si and the word Si to refer to ignorance.

Are there other questions that are mentioned in the Commentary as Ignorance is the single condition or the only cause for Action? If only Ignorance is a condition for Karma, it is the same as saying that there is only one condition leading to consequences. This is not accepted in Buddhism.

What is accepted according to the Dharma is that Ignorance is not the only condition for the Karma to arise because according to the Buddha's teaching, only the fourth of the following four cases is true:

1. A cause gives a result

2. A cause gives many fruits

3. Many causes give one

4. Many causes give many fruits.

For something to arise there must be many causes of cause or support and this is not the only result. For example, seeds are sown, germinated and sprouted due to many conditions such as water, weather, fertilizer, soil, etc. , left ...

But why did the Buddha just say that ignorance makes conditions for the karmic action to arise? This is because the Buddha wanted to emphasize that ignorance is the basic or specific condition and not the only cause. Such as in the sixth correlation  "Do contact conditions, feeling or feeling arises", Contact is not the only condition because for feeling to arise there must be many conditions such as object, base, and contact. And Tho also has many different types depending on the different types of contact, such as feeling caused by contact related to the sensitive part of the eye (contact eye), and contact caused by contact with the sensitive part of the ear (atria). ... and this means that many causes give more fruit. But contact is a basic condition, so the Buddha wanted to emphasize that because contact made conditions that feeling arises, not contact is the only condition.

There is an example for this explanation. When a sick person goes to see a doctor, the doctor diagnoses and says the cause of the disease is sputum. Dam is not the only cause of the disease but the most obvious cause so the doctor said it was caused by sputum. In modern language, we say that disease is caused by germs but bacteria are not the only cause. We get sick because we have had bad karma in the past or other conditions such as climate, food ... However, the doctor said it was due to talk because this is the most obvious cause in causes.

The Buddha also taught that all mental states or mental states are rooted in the mind of lack of wisdom (absurd volition:  ayoniso manasikāra).). Although there are other conditions such as object and base, he only emphasizes the intention of lacking wisdom. The reason is that the lack of wisdom is considered to be the root condition of akusala cittas and this is not a common cause. Other conditions such as the object or the base are the usual conditions or causes because they may relate to both kusala cittas or akusala cittas. Particularly, the lack of wisdom refers to akusala citta only; therefore, it is emphasized rather than the sole condition or cause. Therefore, sometimes the Buddha only gives one cause because it is a specific cause or an uncommon cause that causes other factors to arise.

Similarly, the Buddha taught that ignorance is the condition for the arising of kamma, because ignorance is the most obvious cause or condition. This applies not only to this relationship but also to other correlations in the Dharma of dependent origination.

The Note also raises another question. Practicing the condition of ignorance means that the condition of ignorance makes the condition arising. And Onions include good and unwholesome action. Unwholesome action is subject to ignorance which is understandable. However, how can ignorance cause good karma or good deeds as a result of evil? The explanation explains that cause and effect are not necessarily the same. They may differ in space and nature. That is why Ignorance can make good karmic actions arise like a lotus can rise from the mud. END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.19/4/2020.