A brief description of the reason .
In the Tang Chow, Chapter 10 of France, No. 92,
"Here, this Class of Light House, the Holy Disciple observes as follows:Because of this, yes.
Because of this birth, the other birth.
Since this does not exist, the other does not.
Because of this, the other kill.
That is a summary of Conditioned Origination. Then he clarified:
"That is conditioned by ignorance, it acts.
Therefore grace acts with knowledge.
Due to coast mode, with mentality.
Do predestined matter, six in.
Do predestined six entered, have touched.
Because grace exposure, there life.
Do predestined life, affinity.
Therefore predestined affinity with players.
Due to coastal defense, which ownership.
Because organic grace, have students.
Therefore interdependent, with old age, death, sorrow, lamentation, pain, grief and distress.Thus, is the initiation of all this aggregate.
Next, the Buddha preaches the cessation of the aggregates of suffering:
"Due to ignorance kill, no residue remains, should the onion away.
Because the issue away, should wake kill.
Do wake kill, should mentality kill.
Do rupa kill, so six death.
Because six death, should contact kill.
Do contact kill, so life away.
Because life away, so loving kill.
Do charity kill, should players kill.
Do manually kill, so mortal.
Because mortal, so birth and death.
Because of birth and death, so old, Death, sorrow, sadness, suffering, excitement, brain damage.Thus the whole aggregate of suffering is eliminated. This is a divinely visible and ingenious intellect. "
Thus, when the doctrine of Dependent Origination, the Buddha teaches us that because of ignorance and ignorance the present existence and suffering have arisen; Due to the cessation of ignorance, and from there to kill and kill, without regeneration going on; And so the process of being is stopped, and with that stop, the cessation of suffering.
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Here is a brief summary of the links between the twelve components of the Condition:
"Ignorance of grace": due to ignorance (avijjà), the action (sankhara) condition to be born. Onions are cetana or will, bring to regeneration, also known as the action. Ignorance here is mainly ignorance of the Four Noble Truths, ignorance of causality, ignorance of our past and present.
By ignorance, we sometimes do good deeds, but most of us do unwholesome deeds, for most of what we do derives from greed and greed. Under the influence of ignorance we do all sorts of actions. Actually, because we do not know what is true, what is wrong, or we just generally understand that such actions are good, those actions are akusala. Blinded by ignorance, we often make mistakes, even though sometimes we do good deeds.
These two parts, Ignorance and Action, are of the past, and these are the two factors that brought us to this world. Our good deeds in the past, such as generosity, morality, good thoughts, etc., are kusala-kamma, which help us to be human beings, to be present in this world. .
"Enlightenment": Dependent on the place of action, good and evil, the third part is born, that is consciousness (vinnāna), ie rebirth in this world. Consciousness is the present time and belongs to the group of heterosexuals. Consciousness arises as the result of ignorance and action in the past. Here, consciousness does not mean that all kinds of minds are mere birth consciousnesses after death. Thus, at the beginning of this present existence, we have the Fertility - Consciousness - that which connects the present existence to the past. The rebirth of consciousness arises, we are reborn, that is why we use the word "rebirth", without using the word "reincarnation" in the sense that a soul is reincarnated. Because there is no immortal soul in the Buddhist concept.
Mind can not work alone; it has some cetasika working together with it, and because it is the mind it can not exist alone, it needs a body. Which is the result of past actions. Therefore, depending on the place of consciousness-consciousness, we have mind and body, ie nama and rupa. Name is spiritual, and Sac is material.
Because of the body and mind, or nama and rupa, we have the Six Senses or Six Senses (àyatana). We have five external organs: the label, the atria, the bill, the body and the body. Also called "five disciples" or five doors. For example, through eye-door, we receive an object of seeing, and through eye-contact, we let go of that object; Therefore, the eye has two functions: receiving and letting go. The word "root" is used here with the meaning of a "base" upon which the mind can act. The sixth element is the root. This is an intrinsic, or intrinsic. It is not only a faculty or subject, but it is also our lineage - in Pàli called Bhavanga or "part". It is this lineage that leads us to go from one life to another in samsara.
"Consciousness": Depending on the six, we have phassa. Touch is the contact or contact between an external sensory object and the surface of the sensory apparatus, or between the center and the ceiling. Depending on the five sense doors and the sense door, we have the sense. For example, when a scene and sensory part of the eye (ie, sensory) is within a suitable distance and has appropriate light, then the contact between the base and the arising scene becomes visible. Touching the sensitive part of the eye. Likewise with sounds and bases, etc.
"Shuttles": Because there is contact, we have the feeling, so, feeling (vedanà) arise. When one touches an object through the root, one experiences the feeling. If the contact is soft, one can feel a pleasant sensation; If the contact is rough, we feel a sense of discomfort; Or sometimes, we have a neutral feeling, not suffering, etc.
"Feeling of love": Because of the feeling that the emancipation (tanhà), without life, craving does not arise. When there is pleasant feeling - through seeing, hearing, speech, tasting, etc., craving, enjoyment arises. What about unpleasant feelings? In the commentary of the Pure Land, there is an explanation: "A patient is having a terrible pain, there is a feeling of discomfort, at which time, greed arises, because he has a desire to escape the storm. To hurt, to get out of that unpleasant sensation, so attach in two ways: in pleasant feeling and in unpleasant sensation.
"Love charms": Once the love was born, then adhere (upàdàna) followed immediately. The difference between Ai and Player is very clear: Ai is light desire, while Thu is rooted deeply, tying us to something. Chord itself is not attached, does not progress to the state of attachment, it is only the desire or normal desire. However, with an incomprehensible personality, craving leads to clinging.
"Grassroots": Because of attachment, should create conditions to create. Being (bhava) means that we are beginning to become, gaining new karma for future life. Friendship is twofold: kamma-bhava is the accumulation of the dhamma, and the upapatti-bhava is the direct result of reincarnation. In other words, due to Grace and Grace, we act to create karma, now our present actions (karma), and at the same time, we are preparing for future rebirth. Bias).
"Causality arising": Because of current actions or karmic actions, we are preparing for the next birth, namely rebirth or jäti, meaning the beginning of the future birth. .
"Birth of old age": Because of rebirth in the world, will lead to death (jarà-marana). Jarà is old, aged gradually, and then, Marana is dead. All phenomena occur as a consequence of course. We are born to suffer sadness, grief, suffering, anxiety, hopelessness, etc., because they will emerge as a result of birth.
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We see here all 12 parts, usually divided into three: past, present, and future. Two generations of Ignorance and Action belong to the past; The five types: consciousness, emanation, emptiness, emotion, feeling in the present, are considered the past doughts of the past. Ai, Thu, Huu also belong to the present and do the future. Birth and Death belong to the future, the results of those sown in the present. From birth to death, only two are mentioned in the future; However, they include all five parts of the current group of feathers - from consciousness to consciousness. The combination of these five parts creates what is called a man or a woman, and it is these five parts that are born, old and then reborn, Karma from the past as well as the present.
In the book "The Tree of Enlightenment," Professor Peter Santina divides 12 parts into three groups: 1) the yoke of ignorance: ignorance, love, and hatred; 2) action group: action and right; And 3) groups of suffering: consciousness, mental identity, ecstasy, life, death, and death.
In the first group, ignorance is fundamental. By ignorance we engage in sensual pleasures, in enjoyment, in false ideas, especially in the idea of one's independence and permanence. Therefore ignorance, loving kindness and compassion are the causes of karma (action).
The second group is kamma (action), which consists of mind and body. The action involves the imprints, or habits that form in the stream of consciousness, or the continuous continuation of consciousness. These marks are made up of repetitive actions from many previous lives, becoming habits. These habits lead many of our actions in the present. In addition, there are acts of artifacts in this existence, and are called beings. The habits that have developed from previous lives together with the acts of creation in this life lead to reincarnation with the five aggregates, old and dead, suffering, etc. It is the third group.
When we understand the operation of Dependent Origination, we can break the cycle of birth and death by removing the impurities of the mind - ignorance, craving and craving. Once these impurities are removed, they will no longer work, and the source of the habit will not arise. When actions stop, rebirth and suffering cease.
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In the Ministry of the 15th, the Buddha told Ananda, "Behold, Ananda, the teachings of Dependent Origination, are deeply profound and profound, because they do not understand this teaching and the world is like a mere mess. A lace, a nest of birds, a bushy spittle, and unable to escape the realms of the realms of suffering, in the cycle of birth and death. " In another sutta, in the Middle 28, he taught: "One who understands Cause for Dependent Origination, He understands the Fa, and one who understands the Fa understands Causality."
Therefore, the doctrine of Dependent Origination is a crucial, profound, important doctrine that is not easy to understand and understand. As a layperson who is still studying, here we can only briefly summarize his crude interpretation.END=NAM MO SHAKYAMOUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.19/7/2017.
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