LESSON 9: UNIVERSE OF BUDDHISM

UNIVERSAL BUDDHISM 2

SRAMANA=THICH THIEN HOA.

COURSE V:  HISTORY OF BUDDHISM,

10 RELIGIOUS AND UNIVERSE OF CHILDREN

Lesson 9:  VU QUAN BUDDHISM.VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.

A. OPENING

One of humanity's most difficult questions:  "Where did the universe come from"? 

Since ancient times, this question has caused many minds to be extremely confused, confused, and sometimes hysterical. How much ink has flowed, how much paper has been piled up, how many bubbles have dried up to explain the problem. But in the end, humankind has yet to be satisfied. 

On the side of the philosophers, one gave the universe created by water, one given by air, one given by heat, one from four elements, and so on. 

On the religious side, most believe that the universe was created by a Creator. That host depends on the religions that have different names: either Brahma, or Jade Emperor of God, or God, or Jéhovah, etc. So how does Buddhism answer? 

B. BACKGROUND 

I. PRIORITIZING ISSUES 

Buddhism, unlike other religions, does not believe there is a Host. For Buddhism, the universal universe is born, not by a single person, or a magic outside it at all, but only due to the autistic causal success. The fruit now is due to the former, the previous causes are due to the previous ones; just like that, going backwards up and down, this and that, never the same. Thus, for Buddhism; the universe is beginningless (there is no original). Which has no beginning then there is no first cause? 

The reason believers must have a beginning is because with their limited remarks, everything has a beginning. For example, a table, before a carpenter had not been built; or a chick, born by its mother, etc. Relatively speaking, a table or a chicken has a birth; but if we do not cut time and space apart like this, then we see that in front of the table is not nothing but wood, before wood is trees, before trees are seeds, etc. .. The chicken is like that, before the chicken, there is a mother chicken; before the mother hen is the mother, it is the mother, born of another mother chicken, etc. 

The second cause for believing people to have a beginning of the universe is the wrong idea of ​​the concept of "yes and no". With a shallow and narrow eye, when we see a void, it is called no; If you see an object with color, shape, weight, etc., it is called yes. And also because of narrow, shallow observations, we often have the notion that "nothing" precedes "what is". For example: a piece of land, everyday we pass by, realizing that there are no houses on it, we call it vacant land. Walking around for a walk of five or six months, we don't go over there anymore. Now that we have to go back and forth, we see a huge building taken up, we tell the land is empty. Before was not there but now is. We exaggerate that thought and assume that "nothing" precedes "yes", or "yes" always comes after "nothing".  

But we have deduced wrongly, and that mistake begins with that wrong conception of "yes" and "no".  

First, we forget that the empty space is not empty, completely empty, but empty here means no home. And the "yes" later on is home, not completely there, because one day it will also disintegrate, and become no. 

The "yes" and "no" here are "yes", "no" relatively. "Yes" is something, and "no" is also something. Absolutely speaking, in this universe, there has never been one which is not completely at all. Just like the presence that we often see around us is not entirely, permanently. "Yes, no" are relative, that is, based on each other. Either in one place or the other, or fill up in time before and after, or not before and after. When taking out each of the measures that, then found that the sequel has a wall, pillar, vandalism, no, but considering the whole moment, all at the same time there is a city, there is pillar, there is vandalism, there is no. 

Thus, to conclude: it is not wealth that does not appear first. "No and yes" once. And therefore, there cannot be the first cause of what is. 

In the world phenomenon, we see there is arising and passing, there may be, we consider impermanence. But if you consider the whole universe, standing true in the world, then there is no birth and death but all beings are permanent.  

As mentioned above, there is no first cause. And therefore, we will put the problem wrong, if we ask: "What is the first cause?". And we go further in the error, when asked: "Who created the universe of the universe" ?.  

This question must be asked correctly: "What is the reality of what is and is not relative (ie the universe of the universe)?" Or "What is the reality of the universe?". 

That is the first question, aimed at understanding the truth, the nature, the truth, or speaking according to the philosophical term, aiming to understand the  reality  of the universal universe. 

The second question is: "Originated from reality, the universe of the universe has formed and transformed by what causes, and how?". 

These are the two main questions, then we can add additional questions such as: "Is the universe wide or narrow, the same or not?" ... 

Answering the first question, Buddhism has a general theory; answer the second question; Buddhism has Dependable conditions; Answering the third question, Buddha taught: "The universe or the world is infinite infinity." 

Let's take a look at those issues below. 

II. Honestly, 

Truly general theory is the interpretation of the reality of the universe. The real or true form of the universe, Buddhism is often called  Chon as . Chon means true, not false. As always, no change, no birth, no more loss, no beginningless nothingness. So feet as an entity does not change, not being destroyed, no longer lost, nothingness in common. So chon as an entity does not change, not being eradicated, no longer takes, nothingness is common, lucid, has all the wonderful uses of virtue. 

To refer to as many Buddhist feet, depending on each case, also called by such nouns: Chon Chon, Vien Giac, Thang Nghia, Buddha Tanh, Giac Tanh, Dharma Tanh, Nhu as, Nhut as, etc ... 

In fact, it is difficult to tell all the nouns for Chon. But even with all the stories, it is just a noun, but can not recognize Chon as, only the enlightened enlightenment can enter, or evidence. 

Language and writing can only describe gender phenomena; When it comes to presenting, it becomes powerless. And the more he clung, the more he kept insisting on the writing, the further away the language went, as true. A French philosopher, Mr. Bergson, was right to say that language and identity have mutilated (reality) Life into fragmentation. Indeed, every name, every word has a scope, a certain content of it. Using a quantitative one to measure, examining an unlimited amount, beyond space and time, is definitely a mistake. 

So the most right attitude, to perceive the truth as being silent, away from the written language and language. That is the attitude that Buddha applied for the first time after witnessing the path under the Bodhi tree. 

But if you do not say anything, then after saving sentient beings, how to bring humanity to the edge. Finally the Buddha had to say. But when it comes to what is most difficult to say is "Present" or "Chon as", the Buddha cannot use a way as usual. Therefore, as we see in Buddhist scriptures, there are new ways of speaking that are very ridiculous and ridiculous, such as: yes, no; no no no no no not copper, not different; also copper is also different; not one, not many; not sticky, not clean; etc... 

But, even though he said so, the Buddha was still afraid that people would accept those words to be true, so he fenced even more: "Truth is like the moon, our teachings are like fingers." show the moon to you guys. Don't mistake my finger for the moon. ” Or: "Things we know are like leaves in the forest, and what we say is like holding leaves in this hand." Or: "According to the canonical interpretation, it is unjust for the three Buddhas, but leaving the word for a word is synonymous with theories." Or: "In all my life, Tathagata has never said a word." 

In short, the purpose of the truth is to let us realize that reality, or Chon, as if unable to use written language; on the contrary, must leave all generals that are directly admitted. But in order to have a crude notion of Truthfulness, tell yourself, "Truthfulness is like something contrary to the phenomenon of gender". Or: "The gender phenomenon is the opposite of Chon as". 

But, when it comes to the two words "left side" do not think that there is a "surface" like how many surfaces we often see in the gender phenomenon. 

III. DISCLAIMER 

Dependent origination means theories about the cause or cause of arising of the gender phenomenon. 

Dependent origination in Buddhism has many theories; These theories are not contradictory, but only in terms of depth, ultimately or not. So let us sequentially go from shallow to deep: 

1. Karma of dependent origination: Karmic retribution is the policy of Theravada Buddhism. This theory is drawn from the "Four Noble Truths" and "The Twelve Causes and conditions". As we have learned about the "Four Noble Truths", Buddha teaches the cause of suffering, of samsaric existence as "or karma." Or that is delusion; Karma means artifact action. Because of delusion, there should be wrong actions, because of wrong actions, one should bear the suffering ... great earth. Son Ha Dai reason there is a way relative to our body only. When karma changes, then karma also changes. And so the main newspaper and the newspaper also changed accordingly. When people create career as a human, the next life reincarnated, the Chief Justice is still the person and the medicine is still painted, great as people have noticed. But if you create evil karma, then the karmic retribution in the next life will be the animal or hungry ghost, and the y, that is, the surrounding realm is no longer the same as the human realm, that is, the universal universe possession will vary according to their sight and understanding. Therefore it is called "karma feeling", which is due to karma like that, feeling the body and the scene like that. In general, due to the karma that has body (Chief Justice) and the world (medical report). Chief Justice and the newspaper may be this or that, good or bad, is due to good or evil. But anyway, as long as there is karma, there is also a gender phenomenon. End except karma is returned to the Truth as, is enter Nirvana. meaning the universe of the universe will change according to the eyes and understanding of those species. Therefore it is called "karma feeling", which is due to karma like that, feeling the body and the scene like that. In general, due to the karma that has body (Chief Justice) and the world (medical report). Chief Justice and the newspaper may be this or that, good or bad, is due to good or evil. But anyway, as long as there is karma, there is also a gender phenomenon. End except karma is returned to the Truth as, is enter Nirvana. meaning the universe of the universe will change according to the eyes and understanding of those species. Therefore it is called "karma feeling", which is due to karma like that, feeling the body and the scene like that. In general, due to the karma that has body (Chief Justice) and the world (medical report). Chief Justice and the newspaper may be this or that, good or bad, is due to good or evil. But anyway, as long as there is karma, there is also a gender phenomenon. End except karma is returned to the Truth as, is enter Nirvana. 

2. A da da coast run:  This theory belongs to Mahayana Mahayana, going deeper than the theory on a floor. In the theory of karmic affinity, there are only six types of consciousness: eye, ear, eye, eye, body and mind. After death, the five aggregates disintegrated, leading karma to reincarnate. But leading what? Continent, or the sense of birth and impermanence, always changing, even though karma still, but taking what preserves the karma, causing it to move endlessly? 

Mahayana Mahayana school, in addition to the above theory, found two more consciousness: the Noble Truth or the Awakening, and the Noble Eightfold Awakening. 

Means na means taking hold of seeing place, that is, claiming to have a self, and preserving that self. But how to keep that false self, while the five aggregates, the six types of consciousness are eradicated and impermanent clutches forever? So under the na na formula, there must be an unusual formula at, bosses containing all the seed of the new law. 

That is the eighth consciousness, or A again, or the Tibetan consciousness (consciousness consciousness). This consciousness is not impermanent as the five aggregates, but is always arising. It has two functions: one is to collect all the dharma, the other is to arise all things. When we create good karma or bad karma, the seeds are brought into the consciousness, until there are enough conditions, the seeds will be found out. 

Because A was awakened to include all the seeds of the dharma, he discovered all the infinite power of all phenomena. When our body has just arisen, it involves objective object (ie all things). Objective about the difference in the precepts is due in the subjective gender consciousness. 

In a nutshell, A is awake to be the basis of the gender phenomenon. From beginningless, A has awakened to cover the seed. Gender phenomenon due to this strain that discovered. Phenomenon has been discovered to stimulate new conditions arise, leading to the place of effect. Thus, the same seed and phenomenon, cause and effect forever, which makes the manifestation of thousands of beings, and the basis of the past lives of samsara. 

But, if A is again aware of the cause and effect of reincarnation, then A again is still the cause of liberation, because in A again, there is both a contraband and illicit strain. The illegitimate race is the seeds that give birth to wrong sentiments, that is, the gender phenomenon; also smuggling, illegitimate, for foreign world knows there is delusion, so do not let the mind set back, so can lead to liberation. 

3. Truthfulness as dependent origination:  This theory is of Mahayana Buddhism. According to Mahayana Mahayana Buddhism, Truthfulness is dependent upon birth; or necessarily idealistic creation. The mind consists of everything and has two aspects: on the dynamic side, the mind is the door of birth and death; in terms of the net, the mind is the door of truth as. 

But why, is there a mind with two contrasting aspects like that? It is by ignorance. Legs are inherently permanent, unmoving, but by ignorance, it makes it dynamic, making a false mess. Ignorance is not a real thing, it is based on the mind. It is a delusion, so in the sutta, it is often said: "Surprised suddenly, it is called ignorance". Because of that expectation, we see that there is subjectivity, objectivity, self-ego, non-self, cosmic, universal. 

But everything is not outside the mind that exists. The legs as though ignited by ignorance are ignorant, but in the cave there is tranquility, in the net there is movement, as is the water and waves in the sea: Standing on the surface of the water to look at, all waves are water; From a wave standpoint, all water is a wave. The mind of the sea, the legs like the water, and thousands of objects for example. Beings, because ignorance obscures should only see ten thousand objects; Bodhisattva and Buddha because except ignorance should see everything is true. The mind consists of legs and thousands of objects. Dong and Tinh are not separate, are not the same, but they are not different. Those are the two aspects of the mind. To refer to these two aspects, there is often a saying in the sutta: "It depends on conditions, not change." Depending predestined net, born of holy four, custom charm born out of Luc. From the net to become the cave is to enter the door of birth and death, and that is also the cause of the development of the universe of the ten thousand. The verb from returning to the net is going to the door like, and that is also the cause of liberation. 

4. The Continental of Prat Lụctyasamutpāda: The  continental prat khởityasamutpāda is the policy of Tantric or Chon Ngon. The six continents are: earth, water, fire, wind, air (ie space) and consciousness. The previous five elements belonged to rupa (that is, the object), the sixth assembly belonged to the dharmakaya (i.e. mind). The six elements are each with unobstructed information, and dependent upon the arising of the universal universe. 

Dividing things and the mind is how our intellect distinguishes, but the essence of reality is still one, still indivisible. The thing is form, the mind is the active force. Force does not leave the shape. Off the image, the force does not exist. And pictures without force cannot be detected. Matter and mind are the two aspects of being as. 

We have this because the Mainland continent combined that. Continent dissolution, we no longer. Losing is just a change of the Continental. Mainland combined and separated to make the universe work. From a general perspective, the universe is an ongoing activity of the Continental. 

Truth is like the entity of the six continents, which our nature is abstract. It is impossible to leave the phenomenon. 

Saints, mortals are different, good and evil are different in knowing or not distinguishing their legs as they are from phenomena.  

5. French about dependent origination:  French interdependent interdependence is the policy of the Great Teacher-Teacher Dao (Hoa Nghiem Ton). This theory holds that the dharma sphere (the universal universe) is a great interdependent condition, that is, the legal entities that make people, make each other dependent, rely on, contrast, and communicate with each other. 

The active power of the law of dependent origination, does not belong to the "karma" of sentient beings, not to the "formidable" disciple of A's rebirth, nor to the "impartial reason" of being immortality of the foot as, but it is due to all things, this law is used with the other, the other is connected with the dharma, together as the interdependent arising, each class is not the same, so called "endless" dependent origination "or" coinciding with interdependent origination ". 

Thus, the universal universe is a great activity of phenomena, from beginningless to infinite, continuous and rampant endlessly, like waves. Because there is activity, there is birth and death. If there is no activity, there is no change, that is, there are no statues, no universes. 

The reason for the legal entity to do, the grace, harmony, tolerance of each other is due to the ten miraculous characteristics that Mahayana Mahayana called "ten mystical dishes". Again due to the ten "mystical subjects", but in the legal world, Su, (only for the general general difference), Li (only for the equal nature) Li Su and the incident are not afraid to (see four " France-world "and ten" mystical subjects "in the talk about Hoa Nghiem Ton). 

***

In the predestined discourse of Buddhism, we see there are five theories. Those are: Feelings of dependent origination, A again being predestined, Legs of interdependent origination, Continental arising and conditions of dependent origination. Some people are surprised to ask: Why is Buddha teaching, but it is inconsistent like that? Sometimes, the Buddha taught sentient beings and the world caused by karma, sometimes it was taught by A again, sometimes by Chon, sometimes by the Continental, sometimes coincidental coincidence, so write the theory. Which is right? 

- The difference is because the basis of beings is not the same, must lead gradually from low to high, new beings understand.  

As for the Hinayana, the Buddha said: "karma", because the Hinayana has not received the organs, the seed, etc. As the predestined birth of the Dharma, should Buddha only talk about "A back to da awakening". Go to Mahayana Mahayana because this class has not received the "Co-coincidence of dependent origination", the Buddha said "Chon as dependent upon the conditions of birth". By the Mahayana teacher, the Bodhisattva base has matured, so the Buddha said the "Continental" and "Coincidence of coincidence". 

The difference here is just a difference in rank, not a difference in content; differences in the field of view and narrow eyesight, not the difference in nature. 

Looking superficially and narrowly, there is only karma; But looking a little deeper and a little wider, then see: under the karma, is A awake again. Looking deeper and wider, then see under the skin again is true as. 

Because the Truth as dependent grace that born phenomenon. Previously said that A new skin wake up phenomenon. Here, Chon itself as dependent on that the phenomenon arises. 

When the legs were discovered like that, if you study more thoroughly, then realize that the legs are not something strange, but the legs are located right where thousands of objects. Truth is like the Pure aspect, which is the dynamic aspect of a so-called "Best as" or "Mind". But going deeper, the Pure Land and the Pure Land are not two separate aspects, but even within the Pure Land and Pure Land. Dong is the "thing" (thousands of statues), Tinh is the "reason" that we receive directly through the "through" the "coincidence of dependent origination" of all things. 

To "Legs of interdependence" arises that we have found the root of the universal universe. But if we still have to say "Continental of dependent origination" and "French of dependent origination" is to learn the general, the key of all statues to directly recognize as. "The Continental of Prat đạityasamutpāda" is based on the experience of inducing truthfulness. These two treatises are not different in content or rank, but only in their dissertation. One side goes from reason to reason, one side goes from reason to reason. 

If it is possible to use an example to specifically demonstrate the arguments just mentioned above, we would like to take the liberty of using the following rudimentary example, but please say in advance that the example is not an argument, but only one aspect of the argument. 

We go into a strange theater, when the lights are out and we don't know when the stage began. The theater was dark, the stage was not very bright, but we were standing in the back. In front of the stage, many layers of thin curtains dropped (for ignorance). When we enter, a curtain slowly pulls up. We vaguely see the arms, legs and mouth of a mannequin dancing and singing on stage. We guess that inside, behind that mannequin there is a motive (for example, the karmic affinity for dependent origination) to make that mannequin dance and sing. 

Another curtain came up and we went a little further to see. We see the figure of a man standing behind the other mannequin (for A to be charmed again). 

Another curtain came up and we got closer to the stage. I see it more clearly. It turned out that the human and mannequin are one: the man has a mannequin layer and has danced with a singing machine (for example, Chon is interdependent). 

Another curtain was pulled up, and we came close to the stage, we saw through the backstage. We clearly see each object, each person, every single detail on the stage, the contact between this object and the other, between the playboy, the curtain maker, the director, etc. (example ). 

After carefully observing the stage, we turn our eyes to the audience, and we have discovered a very important truth: the close communication between the player and the audience. The person who plays the joke, the audience is happy, the person who plays the game complains, the audience is sad. On the contrary, the audience also greatly influenced the actors: the actresses obeyed the wishes of the audience, when acting or the audience applauded and forced the actors to close; when acting is bad, the audience boos, protests ... Actors and audience, backstage and front school, all one theater are in close contact with each other, as a cause for each other, intimate influence each other (for example, France for dependent origination). 

To conclude this chapter of Pratyekabuddha, we can summarize as follows: 

- Karma of dependent origination, to say: karma is the cause of the gender phenomenon. Karma by enchantment.  

- A da predestined da, want to say: the root of gender phenomena is A back da awake. A skin covered all smuggled property and smuggled. Because of the smuggling property that arises the universal universe. Want to get rid of the phenomenon of gender, they must file and detect the smuggling seed. 

- Truthfulness as dependent origination, is to say: it is because of predestination with ignorance that moves and raises the universe of eternity. 

- Continental prat đạityasamutpāda and Dharmakala dependent origination are two similar visualizations, both of which represent the phenomena and reality of the most. Unconscious perception is the cause of the phenomenon. Perception is liberated. 

These theories have the same points: each theory recognizes feet as the essence of the universe of the universe. The cause of the arising of the universal universe is delusion or ignorance. If you want to be liberated, you have to subtract delusion. 

IV. SPACE AND TIME OF FRENCH WORLD 

We have talked about the causes of the universe's creation and its existence. Here we listen to the Buddha taught about the immense breadth and the infinite existence of the universe, or the dharma realm. 

1. Space:  According to the teachings in the sutras, the universe often speaks in the Buddhist nomenclature: the vast dharma realm is infinite. The world we are here in is not only one, but as much as the sand of the Ganges. For every one thousand small worlds, one unites the Small World; unite a thousand Small Worlds into a Middle World; unite one thousand heavenly celestial worlds into one great heavenly world, or "the Three Great Heavenly Worlds". Each of the three great heavenly paradises in the world is composed of a thousand million worlds as small as ours. Moreover, the universe is not only one world heavenly heaven, but it is composed of countless heavenly heavenly beings. 

2. Time:  Buddha taught: "The compounded vi, any dharma is dominated by the four periods, ie the city, the pillar, the emptiness, no". The world too, can not get out of the law: the city, the cylinder, the damage, it is not possible. But because there are so many worlds in the dharma realm, the success and survival of one world is ruin, not of another world, just like that, it keeps spinning. 

If we take a world apart to measure time, then we will have a number as follows: Each world has four periods or four lifetimes; Each life has twenty lives, each life has sixteen million (16 million) years. Thus a world from its inception, until its destruction, must undergo: 4x20x16,000,000 = 1,280,000,000 years (one thousand two hundred and eighty million years). But, since we know the world as much as the sand of the Ganges River, the long-term existence of Dharma Realm cannot be thought or thought. 

Here, we do not intend to mention the above figures to precisely measure the breadth and permanence of the Dharma Realm. We only have the purpose of raising the numbers to get the idea of ​​the "infinite, beginningless, infinite" of the Dharma Realm. That idea, today is also approved by science. 

C. CONCLUSION

Dharma-world, though infinitely vast, but as we have seen in the paragraph about "Pratyekabuddha", the legal realm and human life directly affect each other. Moreover, as in the feeling of dependent origination, the universe is created by the karmic force of sentient beings; good karma touch, the body base is fullness, but the universe is also good; and the negative karma, the evil-based body, the universe is unclean, very disaster. 

As far as A da da coast has said: due to the seed in A skin awakening and current practice that we have the body and the world like this or that. If we train the mundane race, we will spin forever in the realm of suffering and pollution; If we practice the smuggled seed, then we will be free from this realm of suffering. 

According to our qualifications and inborn roots, these two theories are more suitable for us; and the three theories below are too high to practice. 

So let us follow the Buddha's teachings in two theories "Karma of dependent origination" and "A return to predestination" that reform the universe and human life. 

In these two dharmas, we should eliminate "goodness" and "rationality" or rectification of bad karma in exchange for good deeds, that is, we take the retribution for retribution to the next life and the body and the universe. solemn good, no longer suffer as it is now. 

Regarding the seed, we should be careful every day in training. Because our daily work is recorded in our consciousness, never will it be lost. We must practice the true things of the sage. As for the practice, we must contemplate all the dharmas which are created by consciousness, and must break the ego and the attachment. 

By doing so, we will surely transform this evil body and the universe into a solemn good. . END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.12/1/2020.