Twelvefold Causality.
For 49 days, Bodhisattva sat thinking in the diamond tower beneath the tree of Bodhivṛksa, and in the end tried to gain inner and outer forces. Ma in the ghost of mental distress; Ghosts are ghosts, ghost power.
After the maverick's garb, on the last day, he saw the body and mind become calm and clear, how many scenes are blurred and, negativity disappears. [1]
- Looks at all his business and all sentient beings: from good, evil, parents, dependents, rich and poor, to good and evil. , Until each name is known to know each other clearly.
- By midnight he attained celestial vision: See the three realms, six lines of realms or happy, or dirty, beautiful beings as clearly evident evil in the mirror.
- By the time the star has just emerged He proved to be smuggled cleansing: Clear all defilements, clear all the karmic clues. The mind becomes calm and clear. He was 35 years old. [2]
His enlightened event is a discovery of the causes that bind sentient beings to the path of life and death, and the means to eradicate the sufferings they suffer. These are the things that he once conceived.
His teachings of liberation are based primarily on the duality of karmic conditions and the Four Noble Truths.
With the dharma he has discovered the main cause of the circle that arises and destroys the suffering of samsara. According to the method of reciprocity, ie the way of flowing and the destruction of the duality of coast.
In 49 days and nights, he sat thinking under the shade of the Bodhi tree not only this problem. The problem of birth, old age, sickness, and death was posed by His Holiness as a prerequisite as to how to know where the human being was born? And where will the dead go?
According to the past, the present causal effect [3] The Buddha said: "
At that time the three guard, Bodhisattva Shakyamuni observe all the nature of beings, due to what conditions are old, death? Bodhisattva know that death due to birth. If you leave the birth, there is no aging. Moreover, this birth is not due to birth, not birth itself, nor to any cause whatsoever. All things are conditioned by the cause and condition of life. Because of the karma of the three realms, why are karmas of the three realms born from? Know that the karma of the three realms from birth, birth from birth, life from birth, from the birth, from the rupa birth, from the birth of birth, From volition of ignorance.
If ignorance, then kill, etc. until death.
"Converse rebellious twelve such causal conditions, the third guard has just finished breaking up the ignorance of tomorrow morning just sprout. Insight Hypocrisy, all the obstacles into the Necessary
Insight . [4] » Through this passage we give us a clear insight from the source to the source of dependent origination and flow. The destruction of the identity of the second.
And here is the entire passage that describes the process of provoking the origins of the male Pali system: " The monks! In the past, when I was a Bodhisattva, not attaining enlightenment, I thought to myself: This world is actually bound by kiccha; Born, old, dead and then again born, and still do not know how to escape the suffering of old, dead, how to know the old suffering, death to escape? At that time I wonder: Where are old, dead? Where are old, dead?
«Then by right thinking (yoniso-manasikāra), we develop the true knowledge (abhisamaya: the habitual) like this: due to birth that is old, dead, due to birth, which is old, dead.
"At that time I think of where there is birth, there is, love, longevity, there is contact, there is a record, there are rupa, where to have rupa?
"Now, Due to the right thinking that we develop the true understanding of this; Due to consciousness that has rúpa, because it is conditioned to have rupa.
«Then we ask why there is consciousness, what is grace and consciousness?
«Now, we think to ourselves, this consciousness is a thing that can return, beyond the rupa and mentality, only because it is old, born, dead, and reborn. Formation, taking the charm that has the name of identity, taking the name of the charm that comes to the coast, get the coast as a charm, and so on. So pure is the cause of suffering.
«Great cause! So, with me, have not heard it, but birth, birth, intelligence, birth, light.
«Now, I thought to myself, how old are you, dead? What goes away is old, Dead kill?
«Then thanks to the right thinking that generates true understanding like this: No birth is not old, dead, born to kill the old, dead kill.
«At that time, I thought to myself, how can one be without birth, without being, without kamma, without love, without feeling, without touch, without entering, without mind, until death?
«Then thanks to the right thinking that we develop the true understanding like this: without consciousness there is no rupa, rupa is eliminated.
«Now, I thought to myself, how can there be no consciousness? What is extinguishing?
«Then thanks to the right thinking that we develop the true understanding like this: without rupa and nama there is no consciousness, the cessation of consciousness is eliminated.
«At that time we think, the way that we have enlightenment can be achieved, that is, To kill the killer, the destruction of the name of the kill, the entry into the destruction, the extermination, until ... so pure destruction of suffering.
«Great for the destruction! So, with me, have not heard it that birth, birth, intelligence, birth, light. This is like a man wandering in the wilderness, discovering the ancient trail that has gone and following that path, seeing the ancient villages and palaces and houses of the ancients. Garden, yard, forest, lotus pond and flower wall etc. [5] ... »
Through this text, we show that the coast consists of only 10 generals, The Chinese side.
In terms of the meaning of interdependent thought, within the Hinayana they are also not in common with their perception of the truth, [6] and from here it is one of the causes of The branch was split into Mahayana and Hinayana later. Formal, according to the same product and the original Code of Theravada, Hinayana is full 12 generals, however, there are also 10 business records when talking about the causal realization of the Vipassana Buddha) [7]; Or comparative records of thoughts before the Bodhisattva enlightenment, [8] there are no two branches of ignorance and onions. There are nine branches, not three branches of ignorance, onions and imports. [9] That is talking about the equivalent product and the Hinayana Law Department. While the Chinese hierarchy of the equivalent scriptures is consistently recorded as 12 genera.
In our view, even in the Hinayana hierarchy of the Sutras in the Sutta, there is no numerical unity in the event, Satan, has generated many insights in the comment. According to the «Mahayana Vajrayana Commentary, the form of mention of a dependent origination (for all conditioned things), • two dependent origins (or, Four origins (ignorance, birth, birth, death and death) until the twelve origins of dependent origination; And the sentence, the epistemological, to take twelve to y on. According to Taiken Kimura, "This is not an initial policy on the number of items, it can be added or reduced according to the convenience of observation. If standing on a certain position that comment,
Then taking that number as the basis for the whole universe is also a necessary method. "[11]" For these reasons: - We chose twelve conditions to speak of the Buddha's enlightenment. Not afraid of anything that is wrong or contradictory between the Mahayana and Hinayana. Because there is ignorance or no ignorance, with onions or no action, they still speak up their true nature in the present. And also in this reality that the Buddha was enlightened as the Chief of the Right Enlightenment. According to scholar Taiken Kimura, the main thing is: "It is a matter-centered, not a doctrine and doctrine."
- Through two theories of 12 genera and 10 genera between Pali and Sino-Tibetan, we have not assessed which theory has precedence and which theory later, So this issue we do not set out. Because there are more or less, their ideological meaning does not change. So we chose twelve conditions to discuss them.
According to the Sutra of the Hinayana of the Hinayana, in addition to these 12 genera, there are places to refer to 10 genera, 9 genera, 8 genera, 7 genera, etc. But in fact they are also included in the 12 genera.
According to the Hinayana Aggregate 12 of the Hinayana [13], it is said that the dependent origination is the eternal truth that is immutable, the Buddha himself observes this truth and awakens, In this way, in two ways of flowing and eliminating: how to achieve human suffering and how to destroy them? The Buddha taught: "
What is the legal conditions [14]? Is this one should have the other, like charm ignorance should have, should be conscious, Until then, congregate purely such a large mass.
"What is the dhamma?" Being ignorant, onions, ... Although the Buddha appears or not yet appear in the world, this method is often the pillars, the French, [16]. This is how the hybrid has self-awareness, into the triangle, because the speaker speak, teach, display; Destiny is ignorance, to, birth, should be old, sick, dead, good, ball, brain, suffering.
"Whether the Buddha appears or not yet appear in the world, this law often, the French, the French. This is how the hybrid has self-awareness, into the triangle, because the speaker speak, teach, display; Cause should be old, sick, dead, good, ball, brain, suffering.
The French are French, not French, France as French atrium, French as France, French as no other, truth, not crazy island. According to such dependent origination, That is called natural conditions [18]. That is: ignorance, behavior, identity, identity, contact, feeling, love, possession, birth, aging, disease, death, beauty, brain, suffering. That is called natural law.
"The multi-disciplinary discourse of the dharmas and dharmasas dhammas is based on the truthfulness, not on the preceding life, [19] saying: 'I am in the past, or have, or no Is it What was I in the past, what did I do in the past? [20] Do not pursue the future, saying, 'Am I in the future or have I, or [84b] not? What is my species, what will i be like Inside there is no hesitation: [21] 'What are these? Why is this? What were they before? What will they be after? Where do they come from? Where are we going to go? [22]
"If the Samantabhas, Brahmins initiate mundane prejudices, that is, the history of the ant's self, The history of beings, the history of life, or the history of good and bad dispositions. [24] When all these things are finalized, transformed, cut off roots, like the tops of multi-la trees, in the future lawless beings.
It called multicultural Holy Disciples legal entities grace and charm of birth in the district where such very smart show, smart alert, well-practiced, well be in. " According to the Theravada, the French coast this individual whether There is a Buddha birth or not in this life, often French, French, French. This Tathagata has self-consciousness into the right eye, because beings that speak only teach, show, that:
- Beings from infinite to now, because ignorance or karmic afflictions that start, So for truth, the truth is not perceived in a transparent manner. That is called ignorance.
- For the sake of truth, The truth is not clear to create the work. That is called onion.
- When past kamma brings the spirit to the abyss in the original moment. That's called awake.
- After being conceived, the other individual is full of the two elements of form (body only), and non-form (for feeling, perception, action, consciousness); But now the six senses are not finished yet. That is called rupa. Names (feeling, thought, action, form) (for the flesh).
- After the pregnancy is complete, the six senses of the fetus begin to gradually grow. That is called the log.
- After the birth of a child, the period from 1 to 3 years is when the child begins to use his six senses (contact objects) to contact with his or her surroundings to arise. Know (continental). During this time, although there is contact, there arises know, But the feelings for joy are not clearly recognized. That's called exposure.
- When the child is 4 years old and up to 15 years old, this is the time for suffering and fun. The baby begins to feel distinct, from which to produce perception; But this time has not started up desire. That's called feeling.
- People grow over time, desire grows. Sex motivation (Italy) is expressed outside the action (body, speech), but still not looking far and wide. That is called love.
- When the age is completely mature, people want to achieve all the expectations, so go everywhere looking for their own. That's called manual.
- Because of the quest for, containing the group for themselves, so the karma or arising from it. That's called possession.
Because of current karma, After renouncing this body, it is necessary to continue to initiate the consciousness at the moment of reincarnation into the future. That is called birth.
- Every moment, from birth until the moment of renunciation, this period of time is called premature death.
It is the way flowing or known as consensus through the twelve causal, contrary to this restaurant called the shop of dissolving or also known as contradictory beginning from ignorance thirst without killing creates the agent fruit life Neither birth nor birth, aging does not exist, and so the twelve chain of causation is no longer. That is the conventional interpretation of the Hinayana Reincarnation.
Also through these twelve causation in the following sects is explained in four ways as the comment. [25] Sentence 9 explains the twelve conditions which originate:
1. Assassination is dependent on a moment in the mind at the same time full twelve limbs, because <this one has, the other has; This one, the other. This one is not, the other is not; This one kills then the other kills. [26] Here in the form of simultaneous causality, there are causes that are fruitful, flowing and, the cessation of karma is the cessation of karma at the same time in the sense of complete destruction. So the moment of dependent origination is not dependent on time.
2. Interdependent dependent origination, which is in the twelve generations of this interdependent origination without interruption according to the causal relationship before the result. Although they relate continuously to the kernel before the aftermath, they must depend on the time that the agent has passed, and then take effect immediately in the nearest instant.
3. Dependent on dependent origination, is based on the present results to find the humanity of it, and also based on the present agent that knows the future, As the Righteous have explained about the threefold causality of the twelve causation. Have used the twelve parts of the coast to separate the process of the same state of flow of life and sentient beings manifest in the present to divide into three generations.
4. The continuity of interdependent origination, the continuous interdependence of the twelve causation factors, is not only one life, two life, three life and many lives.
In fact, in these four explanations, in relative time, we have such an analysis of them, that is, we base on the samsara to analyze and explain; But in the face of the transformation of life and death, the problem of time is not conceived and laid out, it is difficult for us beings to be aware of beings. So here we pay more attention to the temporal effects of the present, which we can accept through the causal effects of the duality of consciousness as found by the Self.
On the one hand, the delusional cognitive agent due to ignorance or karma in the past leads to the present fruit, with the causative agent that destroys the suffering in the future in the three realms of the six paths. Initiate the mutual flow of the law of dependent origination. That is the meaning of the origin of the twelve factors, or so-called consensus. On the other hand, through the agent of true right understanding, the truth is clearly intellectual, so it does not create confusion in the agent of creating karma or afflictions in the past or the present, in the present Or in the future will not pick up fruit or karmic afflictions suffering, And so the twelve circle chain of causal self-destruction. That is the ultimate meaning of the abode of the twelve causal factors, also known as contempt. These are the two ways of contemplation and the opposite of the duality of conditions.
From these two ways, they show the causal effect of the two three layers of the ninetassagrant, according to the divisions of Comment # 9 below:
According to the twofold theory of the threefold cause and effect of the doctrine, Minh and onions are only for defilements that have created karma from the past lives of sentient beings just for the karma of body and mind.
In the past, the consciousness of birth falls into the womb at the beginning of the moment. Next to the second back to the next is the unit of rupa, although this is not complete yet. But when the fetus in the mother's womb is complete then this is called the continent. After the baby is born for one to three years, the child has a feeling of contact, which is called the time of release. From 4, 5 to 14, 15 years of age is a very strong feeling of feeling, which is called senility. From the state of consciousness is the five fruits of the present.
Then from 16, 17 years old back to 29 years old is the time of intense craving, so called peasants of love. From the age of 30 years back, the mind is stronger, so called the player. And from here, that created karmas should be called division of possession. These three are called the three lives of the present.
Because of this sense of future generations, so called division of the. And until death is called the aging unit. These two are the fruit of the future.
That is the threefold causal view of the Three Realms as explained above. In the human being always includes the path of kamma, and the result is suffering, so the twelve conditions of the beginning of the three-way affair that karmic never stop, and never end. The following is a twofold causal description:
The causal effect of the first class:
consists of seven genera, and is divided according to the agent and the result:
- The first (ignorance, P. avijjā) Monday (P. saṃkhārā): These two belong to the past.
The third (fourth, P. viññānam) (citta, P. nāmarūpam) Friday (entry, P. saḷāyatanam) Friday (contact, P. phasso) Saturday (life, P. vedāna): This year belongs to the present results.
Causes of second class:
Include five genera,
And also divided by the actor and the results: - Eighth (love, P. tanhā) eighth (player, P. upādānam) tenth (property, P. bhavo): These three types of the current agent .
- eleventh (birth, P. jāti) twelfth (old age, P. jarāmaraṇam): two generations of the future fruit.
According to the analysis of the duality of causation based on time, there are past, present, and future through three generations and two classes of cause and effect in two reversible ways.
Also in this rebellious way, the following: "According to the Abhidharma-4-doctrine, in the Enlightenment, the Enlightenment explained, He also thanks to these two ways of enlightenment. Already on ignorance, in the order of consummation of the origin of the mescal, called contagious contamination; And vice versa from old age, in the order of wrongness set suffering, set, kill, The Four Noble Truths, which speak of the arising of mesmerism, are called contradictory innuendo, to establish two reciprocal modes of conduct for the flow of goods. And complete destruction of the establishment of two reciprocal reform for twelve conditions. From ignorance to kill down the prosecution down to aging, called tranquility bar is consistent; And from death to death and rebirth to ignorance, called negative impurity. [27] »Perhaps in the Abhidharma-doctrine explain the two ways of reversing the above It is based on the fact that from the second moment of Enlightenment Buddha, and then he developed the Four Noble Truths so that not only can liberation of suffering be achieved but also attain Nibbana through cultivation. The bowl of the right path. Actually, between the two factors and four factors are not one, but they are not different. Therefore, according to their own status, we evaluate their effect. According to the Buddha, the Twelve Steps is the practice for the coast, while the fourth is for the thistle. Here the Buddha also depends on the basis of the meditator who has the legal status to complete the deal for each sentient beings in the transmission of his Dharma.
So now our mortal life is no longer a secret no longer an agnostic, where does the birth come from? Where will the dead go? It's clearly transparent as real shadows in the mirror. In the present, in this identity, in this family, in this society, in this continent, in this ta-ter realm, in this planetary system. If we want to know the existence of ourselves and the people in our place, through the causal connection between dependent origination in the present moment, Can we also know what past lives we did? Where have you been Have been created in the past? Through this expression of fruitfulness in the present. And from here, in the present we can also know where after death will go to where the current agent, which we have created, they will decide. Therefore, if we want to know what our past lives are, then look at the fruit of the present moment, and to know what kind of retribution in the future, just look at our current affairs. , Then we will be clear. Our living and dying, because of their causal causal relationship to the karmic causality and the karmic effects of individual and social career, can, through this living embodiment, evaluate the agent. Bad of that individual, in that society, without fear of error in discriminative perception. Therefore, the creation of the present moment will determine the outcome of suffering or happiness in the future, depending on whether our present good or bad is present. It is because of the present agent that they will move the karma and the industry into the karma of good and evil that arises and destroys in the sense of cause and effect, so mastering all actions of our own, we can control Through practice. That is what we should do through the choice of doing evil in our actions. Because of our present agent, they will become the genetic seed that will make the past fruitful in the future, and they will affect the fruit in the future, if the agent is unwholesome. We must be careful in action in choosing good and bad. And if we want to go further in trying to free ourselves from suffering in the dead, we should not do, that is, not to create any agent as good a cause, we will not. Bear fruit. That is the way to overcome suffering in the death of the Dharma. The views explain the duality of the precepts of the Dalai Lama, Hsuan-jin, Dange, the Hinayana Chemistry of the reality of the dharmas through the dualism, In impermanence, impermanence, and selflessness, the suf- fered principles of suf- fence (p pudgalaśūnyatā) To follow their attainments through the teachings of the Buddha as explained above.
But for Kinh scholars who are also Hinayana, They do not agree with the doctrine of the truth of the dharmas. The conduct negates this view, and only accepts that the four elements are true, and only the present is true, and the past has passed, and the future is not, and the future is not. It is unlikely that the present exists, at least in the presence of only one species. And also from this is the origin of the theory of the seed of the citta, and also the basis for the development of the Mahayana and later Mahayana, by negating all existence of the real known dhammas. The Hinayana mentioned above.
According to the epistemology of the 8th, the Twelvefold Causality is explained as follows:
From ignorance to right is ten chi. Birth, aging is two chi fruit, From this division set the causal causality to coincide.
But because the same result is not the same in the present, but different life, should establish the most effective cause of two identical life: Because two generations of ignorance and oneness is the core of the year (from consciousness to life, Minh, and action is leading, while the other is the lead. Therefore, these seven limbs are collectively referred to as the leading nucleus.
Because the three factors of love, being and being can produce two generations, future generations, these three genera are called birth factors, or human births, and aging is called birth or death. Birthplace
Although there is a division of conductivity and conductivity; Birth and birth, but they are not apart from the meaning of interdependent origination, or of ignorance. So the existence of the two identical lives is only a false positivity in the sense of arising dependent origination.
According to the cultivators of the Siddhi, and the Lankāvatāra, the Hinayana people in general and the rulers in particular only hold the Buddha's apothecary, not knowing anything about the bile. Education; They accept only phenomena arising from the phenomena of the duality of things, but not the basic inborn nature of things, Yes, there is a difference between subject and object, self-acceptance of aggregates, origin, gender, mind, condition, birth, While the Buddha had declared: "Apratītyasamutpanno dharmä kamycin na vidyate." (There can never be something that arises without conditions.) [29] They did not notice and forget, So it is not known (S. dharmasuta), when the Buddha taught: "Everything is impermanent, When it comes to the origination of the Laṅāvāvatāra, it is said that for the understanding of all arising from karmas and conditions, it is possible to exclude all delusions of everything that does not exist for existence, and see Their arising is gradual or sudden. According to Laṅāvāvatāra, dependent origination is caused by two ways: extraterrestrial, extraneous charm such as pottery, butter, seedlings, etc ... and arising by the internal, internal charm such as ignorance, love, karma, etc. The condition of arising depends on the realm of delusion (parikalpana), not reality.
According to the Wisdomists, there are only three truths: the Parable of the Parable (S.parikalpana), the Truth of the Sealant (S.paratantra), and the Sublime (S. pariniṣpanna). According to Asaṅga (as before) [30] the relation of these three truths is presented as follows: "The truth about the truthful Vienn is the truth about not being manifested in the form of Parikalpita or Paratantra, and not without being in the form of Pariniṣanna.
This truth is no different, since both previous truths are not different from the latter. » About the First Truth Parikalpita: It refers to everything that exists through the nimitta and lakṇaṇa. Tanh: suffering, lost ...) is assigned to the thing. On the contrary, if the material form and their nature are unassigned, they will not exist. So the existence of things is imagined by humans, including the Buddha's dharma. Hence, this existence is only a being in human imagination, which has nothing to do with the truth. So they are Parikalpita. That is the explanation of the cognitivists in the Siddhi. Lankāvatāra also teaches that all conditioned things are known by their generals and nature. Genesis and nature are divided into two types: one, the thing is only thanks to the general aspect of the internal and external of the nimitta that know; Two, things must be thanks to the characteristics and nature of the two nimitta-laksana arising.
About the Second Truth Paratantra: From birth, the existence of all things is shaped by imagination and they are based on another thing to arise (Paratantra). Thus things are no longer the source of their origin as they were at the beginning. So matter, good, evil, unconditioned, or three precepts, minds and mental states are always subject to imagination, and their existence also arises from the causes and conditions that arise, It means that we belong to other dhammas that arise to exist, and therefore we can not call them real existence.
Regarding the third truth Pariniṣpanna: the ultimate truth belongs to Paramrārtha or Tathātana, as related to Nibbāna, lemma, etc., in which all defilements and karmic causes are eliminated. This truth is homogeneous without the distinction between subject and object as Paratantra. In terms of the general, it can also be called Dharmatā, or in other words the supreme potential in the phenomenal world.
These are the three truths of the Cognizers. Through these three truths, they are the two truths, and they are considered as an unreal existence. They are due to human beings and conditions. That exist.
Like the Cultivators, most Mahayana practitioners in India are very fond of this formula, but they do not pay much attention to the meaning of these rhythms, because they are focused here. The main teaching is dharmaśūnyatā (dhamma), which includes pudgalaśūnyatā. Because these two things are in line with their view of truth, therefore, the Mahayana and Chinese Buddhists consider the Buddha to have two forms of catechism to teach man, one is truth, and one is truth. Here, the two conditions are listed in the continuum, not the truth as the Hinayana and Society have advocated.
Lord Nāgārjūna (sallalla) advocates everything is not (sarvaṃ śūnyam) as the Buddha taught: "Everything is impermanent, all things are not self, there is no self, so the existing dharma is. Conditioned, Even the citta of karmic desires are just a conditioned existence, so they are not real, just pseudo existences. As the two opening verses in the Nāgārjūnā, When sitting in the colon, consistent cross grace as well as nowhere, not the same. " After the Buddha's death in 500 years, in the period of dharmas, the human nature becomes a dormant, deepening of the dharmas; Find decisive decisive place twelve conditions, 5 warm, 12 enter, 18 gender. Do not understand the depth of the Buddha but only in the script. Listen in the Mahayana says: "No End"; I do not know for any reason say no, immediately arise opinion that "If all the ends are not, how to distinguish newspapers against the blame, etc." And so, There is no substratum and the first. Adopt the Prime Minister No, start up the craving, in the ultimate Cause no countless mistakes. For these reasons, Nagarjuna makes this comment. [31] »According to Pham Chinh Thanh, this is where the Nagarjuna bodhisattva wants us to be more aware of and understand more about the cause. Causality born rational through twelve other conditions as well as other dharmas, without falling into prejudice, delicate, fixed. Because the Dharma is an indeterminate Dharma, they must be adapted and presented at all times, in all dimensions, at the basis of every class of beings, intellectually or intellectually poor. Therefore, they are not independent, and exist, but only a temporary existence. It is because of temporary existence that they do not have their own nature, they carry the face of emptiness; So their existence is due to causation. Therefore they are called Sarvam Sūnyam. The severe illness of sentient beings is bias, persistence; Assume that the dharma is permanent, cessation, or God, God created, etc. .... It is these persistent causes that hinder the path of self-liberation. Adultery is not the spirit of flexibility, open-minded, universal soul, to receive and observe the same truth universal, comprehensive. The truth today is that no one in the universe thinks of things as inhuman or coincidental, and not from many factors, such as the table or the chair. We ourselves, too, are composed of many factors ... But let us not assert that all dharmas are conditioned by karmic affinities, Because the coast also not the French.
Through the two precepts of the karmic retribution, the Nagarjitra Bodhisatta spoke of the wrong not only of the infidels at that time, but also in theology of false doctrines. Generate, kill, often, one, another, come, come in their perception. And the next 14 chapters, the Nagarjitra Bodhisatta sequentially point out their misconceptions, first of all he asserted that:
The dharmas are not spontaneous,
Not from other births,
Not from both, .
So know not born. [1]
According to him, the ancient dharmas, who were neither born, nor born from other births, neither born nor born, should be called unborn. :
As the true nature of things,
Does not exist in grace.
Because capital is not self-nature, it
is not tolerated. [2]
All the dharmas are due to the conditions that they themselves do not have the nature. Self-nature is only the permanent nature that Nagarjuna calls Śūnya, the vacuum nature. This essence is not from karmic or inhuman conditions. Therefore, the self-nature of the vacuum is the nature of non-living ... and:
Causality, the Grace,
Grace, grace coast;
Four conditions for the French,
No fifth condition. [3]
But if we think that, besides legal entities, there is another resident nature, of non-causal origin, such a concept is also wrong biased. There is also the concept of the physical condition, non-human grace, etc. ... the longer the frontiers have not. He continued:
It is from causal,
or non-charming birth?
That coast has the fruit,
or is it not? [4]
We often understand that it is from the cause and condition of birth. So with the same or similar? According to the notion that results are not different, because the cause of birth. "Personality that fruit" concept is not wrong, but not quite right. Because, if the result is the same, cause and effect is not different, so people put the word causality do? Cause and effect is not different, meaning human means of fruit, fruit is human. And so the cause and effect is one. When you say that in it there is no fruit to say the fruit of the kernel, more. He continued:
Fruit born by
France, it is called grace.
If the fruit is not born,
Why not say grace? [5]
Fruit arise from grace, And so the predestination comes first. If the fruit has not arisen, then this is not called grace. As if the pot was due to the soil, the water that co-produced; Seeing the pitch, knowing the soil, water, etc., is the charm of the jar. If the other has not yet, why not call the country is coastless? Therefore, the result does not have to be conditioned. From coast to coast do not cost anything to coast?
He continued: Fruit in the coast,
Yes, not unsuccessful.
Before no, what grace?
Before there, need grace? [6]
As if to say results are different from the core. This is also not true. On the other hand, the fruit is the same as the mango seed (human) produced fruit (fruit). The concept of the human being is fruitful, in the absence of fruit, the fruit is not causal, fruitless fruitful, non-human, fruitless ... is the concept also in mind. To thoroughly understand the truth of Buddhism, one has to understand the narrow, broad, logical and absolute meanings of harmony of temporal space, dependent on grace and immutability.
He continued: As fruit is not born,
nor not born,
not without birth,
Why say is grace? [7]
This essay criticizes the concept of "cause" or cause (hetu), the first of the four conditions. But according to Lord Cat, all four chapters are aimed at criticizing the predestined relationship; The next three articles, critical of the other three coasts. He continued:
Fruit, if not born,
can not be destroyed.
The Dharma pass away, how do grace,
Should not be the conditions. [8]
This recitation speaks of the unborn, Can not mention the destruction of the unborn birth, what to do next? In the case of the future fruit has been born, is it necessary to have a second condition? In both cases, there is no need for a second attachment.
He continued: The truth is wonderful,
As the Buddhas have said:
It is an immodest,
so there is no charm. [9]
Therefore, Nagarjuna applies the flexible argument by the theory of emptiness. "In the Middle Ages, beginning with the principle of causality. Because this is the clue to the complete destruction of hope and liberation, full enlightenment through the Middle Middle sense. He further teaches:
Dhammas are not self-nature,
so there is no general.
Say, "This one is,
so there." Incorrect.
The dhammas arise, so they are not identifying themselves. Because there is no identity, there are no generals. Since there is no general, how should one say, 'This one, that one?' So this view does not stand. He continued:
In personal conditions, general,
Can not find results.
In conditions, if not,
How do we arise from interdependence? [11]
Whether we are aggregating or separate states, we can not find the result. And if in the common cause and no separate fruit, how can we say that the result from causation? Moreover, he continued:
If the coast is not fruit,
which from coast is born;
What is the result from
non-coast to coast? [12]
If you do not find the result in grace, say the condition. So why not say that it arises from non-attachment?
He continued: If results from charm;
It is not self-nature.
From non-self-nature,
Star from the charm. [13]
Fruit is not from charm,
not from non-coast.
Because the fruit is not there,
coast, coast also does not [14]
If the result from coast, that coast is not fixed. Without self-esteem (without fixedness), there would be no dharmas. If there is no law, how to arise? Therefore, the result does not arise from the dependent. * * * * * * * * * * * * *. But grace did not do anything illegal. These two cases do not bear fruit, so fruit does not. When there are no results, the coast also does not.
From wrong perceptions and misconceptions about the reality of the dharma in general and of the duality of the Hinayana. Longevity has negated all of these wrongs and put their own irrational contradictions in reasoning and perception of real things, and advocating the Dharma. When the Theravadin Masters of Mahayana advocated Dharma (dharmaśūnyatā), the Hinayana questioned: "If all things are not true, the inquiry of an unreal thing is »First of all he thought that the Hinayana did not understand the meaning of the word Śūnyatā, suggesting that Śūnyatā is opposed to aśūnya, thus Śūnyatā means empty, empty Nothing, in the sense of eliminating should have such a problem. Accordingly, Nāgārjūna gives the absurdities in the misinterpretation of the true Dharma of the Hinayana to answer their questions as follows: The coast is dominant, and as such, there is no need to have fun, have someone to do and have a job. Hence, the teachings of Hinayana reflect on birth, death, cause and effect, sin, and the saints.
Thus the Theravada undertakings everything themselves very useful not acceptable, whereas according to him Śūnyatā as meaning two prose below: France by the charm of birth,
I said it was not,
He is the author The name
is also the Middle Way.
There is no one,
not from the coast.
So all things,
Nothing is not Nothing [32].
And they rebelled against the Buddha's teachings, saying, "Apratītyasamutpanno dharmaḥ kaścim na vidyate." (There can never be anything that arises without a cause.) This statement of the Buddha, it reinforces and conforms to the Śūnyatā definition of the Mahāyāna and has shaken the very foundations of the realism of the Hinayana. Indeed, if all things that are real (aśūnya) and beings do not have no charms and exist, then there will be nothing that is impermanent, and from which beings will not suffer. But in reality, beings are living in suffering, so the Divine (Śāntideva) says: "Man by ignorance (avidyā) assigns existence (sat) to non-existence ( Asat), the self (attā) for things without anatta. Ignorance will cease when he perceives (paramatthatā) things that exist as dream dreams or as echoes. When ignorance is eliminated, the other chains in the causal chain will not have the opportunity to initiate, and thus, the person attains Nirvana. [33] »From the detailed explanation above, we see clearly. The Parinishpanna of the Mankind and the Paramārtha of the Madhyamikas state the truth from their point of view, only this truth is the only truth, which is related to Nibbana After all negativity karma is removed, and all other dharmas are eliminated; They argue that they are only temporary beings in an unreal world, namely the world of Parikalpita or samvṛti. Coastal conditions. In other words, dharmas are always governed and dependent on the Hinayana law of causation, or the Pratītyasamutpāda rules of the Mahāyāna and Madhyamaka, or Paratāntra, Of the cultivators.
In short, through the presentations of the twelve causation, we see the difference between Mahayana and Hinayana in cognition. On the one hand, based on the Three Laws, the principle of non-existence is that all dharmas are true, dharmas are dependent on dharmas, they are dharmas; Only the non-new is the custom, they belong to the law of micro-kill. On the other hand, based on the Buddha's statement: "Everything is impermanent, everything is not self." But the policy of Sarvam Sūnyam, not only gay, but also legal, And therefore all dharma belong to dharma that abolishes non-nature, they belong to the dominion of cause and arising, so they belong to dharmas.
Through these two explanations of the duality of conditions, they are both based on the teachings of the Buddha to explain. But on the basis of these teachings, they represent the problem of the Lord Buddha's resolve to declare these things, and so the fundamental problem is set forth here. One, the Buddha used the doctrine of cause and effect to explain the sin of Nibbana from low to high, to guide the basis of beings that fit them, with the purpose of leading them. The birth of suffering and suffering through the act of creating human life will be like that in the conventional world; But if causality, In this incompatible world, which see their non-intrinsic nature through interdependent origination, we will be free from mortal suffering. Actually, when the Buddha taught his cause not not teach people about the doctrine of dependent origination, but because of the degree of radical absorption of the Buddha's teachings, the doctrine of dependent origination was sacked by the schools and houses. The superficiality of superficiality is superficial, but the core problem behind them is not seen, so only accept them in terms of the application of compounded things. Hence their perception of juridicality for the nineteenth person of causation has also become erroneous in their ultimate end. One, the Buddha used the doctrine of causation to explain the existence of the dharmas which are dhammas and conditions, and that existence is an existence without self. Thus, the Buddha always emphasized the importance of karmic cause through the teachings: "Apratītyasamutpanno dharmaḥ kaścim na vidyate." (There can never be anything that arises without causality). Here we should know that, although the Buddha emphasizes the importance of causation, but the coast is not the end, so the cause is not beyond the legal, so they are still legal world. Not truth, so want to achieve the first meaning.
So in the saying,
If you see grace.
Then you can see the Buddha,
see suffering, practice, kill, Dao. [34] [379]
Here, if anyone sees all the worldly dharmas (dhammas) from the conditions that arise from the No, he is able to see the dharma body, repel ignorance, And can see the four sublime suffering, set, kill, direct. See the Four Noble Truths, attain the four Noble Truths, to destroy all suffering and attain Nibbana peace.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.17/7/2017.
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