The Four Noble Truths and the views of Nagarjuna.

  Dhamekh stupa.

If one sees all the dharmas from the causation, then one can see the Buddha Dharmakaya, grow up the wisdom of all interests, and see the Four Noble Paths of Suffering for. 
Since the Buddha established: "Everything is impermanent, everything is not self", is often expressed with the word Sarvam Sùnyam (things are not). In his teachings, then, between Mahayana and Mahayana there was heated debate on this issue and more and more drastic in the manner of acceptance and interpretation from the point of view of Each school The Theravadins only accept and agree with the simple explanation: "Because the world has no self and the possessions of the self are called Sùnya" (yasmà ca sunna attena va atteniyena va tasma sunno loko ti Vuccati). From that point of view, The Theravada only accepts Sūnya for the dharmas and especially Pudgala sùnyatà. Meanwhile, the Mahayana, especially the Madhyamikas, do not stop here, but are far more radical in their interpretation of Sarvam sùnyam. According to these houses, Suññatā is not only dedicated to compassionate dharmas, but even dharmas are applied radically as perceptions of Nirvana, Tathāgata, Or any other concept. It is these radical notions that shake the knowledge base of the Hinayana about the concepts they have acquired from the teachings of the Buddha on the Four Noble Truths (Pratyaasamutpàda) Along with all other teachings. From these shortcomings, The Hinayans responded with sharp questions. Which, in turn, these problems, both reinforce their rational stance, and overwhelm the inadvertence of Mahayana and Chinese settlers, in their views and positions. Here, we will present these problems, together with the views of the Nagarjuna Bodhisatta on the Four Noble Truths. 

From the point of view and stance of the Hinayana: If all the world is not, without possession, there will be no arising. When there is no birth phenomena exist, all phenomena according to it do not exist and even to the Four Noble Truths: "Seeing suffering, practice, attainment and cultivation" is not always. There is no legal protection. From this does not lead to four results, Four directions, Four are not. Since then, the Noble Eightfold Path does not exist either. When the Sage bowl does not exist, there is no Sangha. In short, if the French did not say, Sang Bao did not do any Buddha told? So he broke the Three Jewels. Not only destroys the Three Jewels, but also destroys the cause of sin and all the dharmas that are present in this world. From the above analysis, they have been wrong in their understanding of dhammas. Here, dharmas are real, not real, as they have conceived. 

In answering these questions, Nagarjuna found that the enemy did not grasp the meaning of Suññatāta, nor the General of Suññatā, nor had the false thoughts about them. Therefore, first of all, he would like to point out the opponent's mistakes on Sùnyatà: 

- Sùnyatà is not Nsstitva nor Abhàva (something absent) as they think, which Snynya must be aware of in order to explain it. 

- Sùnyatà is Aparapratyaya (can not teach others) only self-realization inside, can not hear others teach that understand. 

- Sùnyatà is Sānta (tranquility), not being borne out of control. 

- Sùnyatà is Prapancairaprapancitam (can not think). 

- Snynya is Nivirkalpa (can not be enlightened), beyond hope. 

- Sùnyatà is Anārātha (there are not many different meanings). He continues to explain Sùnyatà as Prtìtyasamutpada (Dependent Origination). 

There will be no real relative value that exists in a world in which all things are considered as being, They are just a facade assumption when sufficiently suited, to indicate the incompleteness effect of the suffix sufficiently upon them. It is the Sunnah (sùnyatà) of dharmas illuminated by insight, through which all events, through which they have no wrong event between birth and death. The world is only present for a relatively temporary, but they will become apparent to a confused soul. Therefore, it is necessary to break all the misconceptions about a real world outside of this world, in the view of the Hinayana. Accordingly, they will eliminate the truth (birth and death) for the proof of the First Concept (or Nirvana). It means that they go from the state of the world (laukika) to the state of the world (lokuttara). 

Because of all these misconceptions, Should have led the Hinayana to an unacceptable extremism, in attempting to convert the Four Noble Truths and to become conditioned? The truth that belongs to the First Paramattha, not the Samvrti, and that holds on to it, is a real end to the end. So they misunderstood the Sarvam view of the Buddha himself. Since then, they have spawned problems that they themselves will harm in this test. 

Next, Nagarjuna wants to clarify his position on Dharmasùnyatà through this issue. First of all, he did not deny the Two Noble Truths even though he had listed it in the mundane world. But it is impossible not to accept this teaching on the view of the saint, because there is no difference between birth and death. Because when love It is customary, when enlightenment It is feet; 

 Just different in the love it and enlighten it, as he wrote: If not in meditation 

 is not the first sense is 

 not the first 

 time not achieve Nirvana. 

Here, there is a difference on the level of delusion, there is Tc - First to neutral - Nirvana. But when enlightened, the three differences are not different. For these reasons, Nagarjuna does not deny the Triuneic doctrine in his view, and considers it only as a means of enlightenment. According to him, if not, by the words of the Tenth Day Suffrage does not say, and if we do not attain the first meaning, then how can we attain Nirvana? Therefore, it is considered as a means of transport for the success of a salvation. But when the end was achieved, And it looks back on itself, it is the means, not the other. From these arguments we find that Nagarjuna's view of Nagarjuna does not deny the Trinitarian doctrine. 

Also standing on this stance, he warned the Hinayana people that: If you understand that Snyder wrong as the above problems, you yourself hurt yourself. Because of this meaninglessness, it determines the attainment of the worldly dharmas and exits the world. Conversely, without it, the worldly dharma fails. According to the Truths of the Hinayana, they are in opposition to the Unreal of the dharmas. But Sùnyatà is not the Non-Being as the Hinayana think. Therefore, this Snynya, it goes beyond the Hinayana-free conception and thus it decides the success of the dhammas. On the contrary, it is the Laws, According to the Hinayana, the law is wrong, fall into the ordinary. It will become the saber of the Three Jewels through the illumination of Snyna. Here, we will see more clearly the rebuttals that Nagarjuna has used in his method of "the stick he slaps his back," by the great monks themselves, after he The misunderstanding about Sùnyatà, which is supposed to be an extinction, is not real, while Snyna is not related to them. 

Nagarjuna said: If the Hinayana teaches that all the dharmas including the Four Noble Truths have their own truthfulness, then these dharmas do not multiply, nor do they. Just because of its persistence so they will not kill. So, clearly the achievement of the dharmical need to coast? But in reality, the dhammas arise and they are gone as well. So, if it is true that it is not right to say that the dhammas are already defined in their own nature. Because if there is the decisive nature of their nature already, then the cause and effect will also be destroyed, because no human, then do the consequences followed to show the general of the impermanent. 

 This, the legal as Nagarjuna said: The natural conditions of birth that 

 I say is not 

 It is also pretending to be 

 Meditation means 

 There has never been a law 

 No from the cause of causation 

 So all 

 is not not. 

Here, we see that all existence of all things always depends on conditions. Therefore, they do not have the nature, just because they want to direct beings should be used to pretend to speak. Not away here, No matter what the Hinayana have to understand, they are called the Middle Way. Because this dharma has no nature, it is not supposed to be, nor does it not, so it is not said not. If the law itself has the prime then definitely not dependent on the conditions that exist. But here, if you want to have dhamma without the grace, then this will not happen. Therefore, there is none of the non-Dharmasùnyatà of the Buddha. 

Nagarjuna further argues: As above, they say that our views on Dharmasùnyatà have such errors. But clearly, that mistake, it was you who stumbled, not us. Why? Because if you say that all of the things that are inherently self-nature, not non-nature will fall into the non-arising. But if there is no birth, there will be no Holy Trinity. Why so? Because Dukkha (dukkha) is not conditioned, there is no suffering. But according to business, "Impermanence is suffering." So suffering has its own character, then what is impermanent, because they do not abandon their own nature. 

Again, if Dukkha has already determined to be, then there is no need to be born again, since there was already Dukkha and then it should be from the Birth. So there is no Samudaya. On the other hand, if Dukkha had determined its nature, then it would not need Nirodha, because Dukkha was destined to be impossible to lose. 

Again, the Dharma, if it is intended, there will be no Dao (magga), because if it is legal, it must be permanent. But it has always been constant then not increase no decrease, did not increase no reduction, what need to cultivate? Dao, if you can cultivate, then there is no identity. Therefore, as before, The dhamma has decided to have their nature and then there can not be Suffering-Emptiness-Resolute. So where does the current path of extermination go? 

Again, if Dukkha was identified, before the ordinary people have not seen them, the present can not be seen, and in the future anymore. The problem of the episode, proof and destroy Dao is the same. If not before, no proof, not in the present, no, not proof, not tu; Because before so far not paragraph, never witnessed, never tu. So the four of the Four Noble Truths, all non-existent. When the four do not exist, the four virtues are not always, because the nature of the law so far has not been achieved, and in the present also. Conversely, this can happen, With the condition of their nature not determined, it is possible. But this will not happen with the Hinayana view of the dharma. Therefore, the consequences will inevitably occur with respect to the issue of Direction, Bat Sage, Sang Bao, Dharma Bao to Buddha. All are destroyed, are pushed back into the passage, are not present, as the Theravadins themselves have understood Dharmasùnyam, which they attributed to the Mahayana and Madhyamikas, Contrary to their own. 

Here, whether it is or not, but understand the Hinayana also falls on two sides, grasp bias. If one understands in a way that the Hinayana view of being and so is true, then no matter how hard we try to attain Buddhahood, it can not be achieved. Because to achieve the Buddha must practice the Four Noble Truths. But what if the practice of the Hinayana, as Nagarjuna's analysis does, is achieved? These are the views that Nagarjuna made to counter the arguments of the Hinayan view. The use of the "stick he slapped his back" has put the Hinayan on the highway. 

And here are the questions the last of the Four Great of the Theravada given, after they were explained to Dharmasunyata erroneous in view themselves: 

He however was breaking the law, but the goal of the The way to Ananda-sambodhi (Anuttarasamyuak-Sambodhi) must be. Human into this path to call the Buddha? 

Nagarjuna also stood on their own Fa-rectitude to answer this question. He said: According to you, the dhamma already identified, What needs to be multiplied in Bodhi to have a Buddha; Or vice versa, the place where the Buddha to Bodhi, because these two characteristics are two identities of its own. Even if we have the effort to learn to live forever, but before we do not have the Buddha, how can the present Buddha become? Just as tin does not have gold, no matter how it is used to burn molding files, eventually not gold. 

Again, if the dharmas have defines themselves without failing, then there is no blessed person, because the blessedness of the blessed is determined first, neither the act of artifact nor the creator. Therefore, even if we are in the cause of blaming and still have no retribution, and the retribution can be obtained when we leave the cause of the crime, the retribution does not need to wait for the new person to appear. 

Again, Blessed sin can not have the result of good news evil, but from the crime of good retribution? 

In answering this question, Nagarjuna said whether he had been blamed for or not guilty of sin, retribution or retribution, all fall into the no-fault category as mentioned earlier. 

Again, if the Hinayanas for not grasping the meaning of Suffering and its causation should have such wrong views, then accidentally break the First Meaning. The first meaning is not destroyed, ie breaking all secular law. 

Moreover, if we conceive of all the dharmas with their identities, then the appearances of this world can not be born and can not be perished, but they must always be. Usually, permanently does not disappear. Since they have their true nature, they can not be different. But all beings in this world, present in front of us, always in the direction of birth and death, transform in every moment, in every breath. These appearances always depend on the conjugate-conditioned presentations. So they have no identities. If they have identities then as we already know: one is usually, the other is the passage. Therefore, if there is no SUYA, these things can happen to us: not to be afflicted nor to suffer - not to suffer. 

To conclude the words to this, Nagarjuna led teaching of the Buddha in the prayer: 

 So in the business say 

 If you see law predestined 

 time can see the Buddha 

 found it difficult -Tập -Diet cutter. 

Here, if anyone sees all the dhammas from the conditioned beings, This person can see the Buddha Dharmakaya, the intellectual growth of all interests, and can see the suffering of the Four Noble Truths. Because of the Four Noble Truths to achieve the Four Noble Truths, eradicate all defilements. Therefore, we need to understand the meaning of this NOT, otherwise we will go into the way of ignorance wrong view as the Hinayana stumbles. Who break the meaning NO means to break the legal conditions, breaking the legal conditions is to break Tam Bao. If break Tam Bao is self-destruction yourself. Therefore, we need to understand the meaning of this NOT, otherwise we will go into the way of ignorance wrong view as the Hinayana stumbles. Who break the meaning NO means to break the legal conditions, breaking the legal conditions is to break Tam Bao. If break Tam Bao is self-destruction yourself.  Therefore, we need to understand the meaning of this NOT, otherwise we will go into the way of ignorance wrong view as the Hinayana stumbles. Who break the meaning NO means to break the legal conditions, breaking the legal conditions is to break Tam Bao. If break Tam Bao is self-destruction yourself.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.18/7/2017.