PEOPLE RECOMMENDATION.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.

 

During 49 days and nights the Bodhisattva sat thinking on the diamond throne under the shadow of the Bodhivksa tree, and in the end tried his best to submit to the demonic army inside and out. Ma in, there is ghost affliction delusion; outside ghosts have sharp ghosts, powerful ghosts.

After he surrendered to the demonic army, on the last day, he saw that his body and mind became quiet and lucid, so many dullness and afflictions disappeared. [first]

-  Watching the two of them have proven their own life : Seeing to know all their karma and all living beings many generations ago: from good deeds, evil deeds, parents, relatives, rich and poor, to cowardice, good and bad , until every life, what their names are, they all know perfectly.

-  By midnight he witnessed the divine vision: Seeing the three realms, the six realms of realms of happiness, or misery, beautiful evil beings as clearly as seen in a mirror.

-  By the time the new star has just sprouted, he proves that he has been able to confuse himself : Get rid of all afflictions, clear all karmic clues. The mind becomes clear and clear. That year he was 35 years old. [2]

His enlightenment event is the discovery of the causes that bind beings to the path of samsara, and the method for eliminating the suffering that beings suffer. These are the things that He used to conceive.

His liberation ethics is based primarily on the dual conditions and the four bases.

With the dual conditions, he discovered the main cause of the circle of arising and destroying the suffering of samsara. According to the reversible method of contemplation, that is, the contemplation of the movement and completion of the two causes of conditions and conditions.

For 49 days and nights he sat thinking under the shade of the Bodhi tree, not out of this matter. The issue of birth, old age, sickness, and death was posed by him as a prerequisite for how to know where the human problem was born? And when will death go?

According to the sutta  The present past cause and effect  q.3, [3]  Buddha taught:

«At that time was the third watch, Bodhisattva Thich-ca Mau-ni contemplated all the roots of beings, due to what causes and conditions that old, death? Bo-slaps know the old man due to birth. If there is no birth, there is no old death. Moreover this birth is not born of heaven, not born by itself, nor is it without cause. All things are conditioned and conditioned. Since there is the karma of the three realms, where did the karma of the three realms come from? Knowing that karma of the three realms of samsara arises, loving-kindness arises, feeling from feeling arising, contact from being born in green, green entering from nāma arises, rupa from consciousness arises, consciousness from arising , ignorance is born.

«If ignorance ceases, then cease, etc.… until the old man dies.

«Contemplating the twelve factors and conditions like that, the third watch has just stopped He has broken the screen of ignorance when the star has just sprouted. Tathagata proves to wisdom wisdom, the passage of all the obstacles into the  Necessity strains [4] . »

Through this passage gives us a radical insight so that the source of dependent origination arises according to the circulation and cessation of contemplation of the two conditions and conditions. And here is the whole passage describing the process of discovering dependent origination according to the Pali lineage:

«Sisters! Once upon a time, when I was still a Bodhisattva, I had not yet become righteous, I thought to myself: This world is really due to the fear of suffering (kiccha) bound; born, old, dying to be born again, and still do not know how to get rid of the suffering of old age, how can we know the old suffering, die to escape? At that time I wondered: where did I get old and die? Where do old, dead?

«Then thanks to the right thinking (yoniso-manasikāra) that I develop true understanding (abhisamaya: present) like this: due to birth, old age, death, predestined birth, old age, death.

“At that time, I thought why there is birth, there is, there is love, feeling, feeling, contact, there is emanation, there is identity, until where is there identity?

«Then, by righteous thinking, I develop such true understanding; due to consciousness, there is form, and due to consciousness, there is form.

«Then I asked again where the consciousness was, what was the condition to be awake?

«Then, I think to myself, this consciousness is something that can return, transcend nama, only through which (sentient beings) there is old age, birth, death, and rebirth, that is consciousness, predestined by consciousness, has rupa, rupa, rupa, and rupa.

«Great for those reasons! So, with Me, never heard of that dhamma but born eyes, born intelligence, born wisdom, born light, born light.

'Then, I thought to myself, how can I not age, die? What is old, then dies?

«Then, thanks to the rightful thinking, we generate this true understanding: If not born, it is not old, death, birth and death, old, death and death.

«At that time, we thought to ourselves, how can there be no birth, no possession, no grasp, no love, no feeling, no contact, no six-way entry, no nama, until something falls away, then nama falls away?

«Then, thanks to the rightful thinking, we develop this true understanding: without consciousness, there is no form, and consciousness ceases, nama and rupa ceases.

«Now, we thought to ourselves, how to be without consciousness? What passes away, consciousness ceases?

«Then thanks to righteous thinking, we develop this true understanding: without nama, there is no consciousness, without nama rupa ceases consciousness.

«At that time, I thought to myself, the path that I have just enlightened can achieve, that is, nama rupa ceases consciousness, consciousness ceases, nama rupa ceases, due to nama rupa cessing, green passing away ceases , until ... so is the elimination of the aggregates of suffering.

«Great for destruction! So for me, I have never heard of that dhamma, but generate eyes, generate wisdom, generate wisdom, generate light, generate light. It is like a man wandering in the wild suddenly discovering the path of the ancients who have walked and following that path to see the villages and citadels of the ancients and the houses of the ancients gardens, courtyards, forests, lotus ponds and flower walls etc [5] … »

Through this passage, it shows us that the cause and condition consists of only 10 chi, not 12 chi as in the  present past, cause and effect in  the Han organ.

Regarding the content of the meaning of interdependent origination, even within the Hinayana, they do not agree with their perception of their existence [6] , and it is also from here that it is one of the causes leading to the manh nha divided into Mahayana and Theravada later. In terms of form, according to the original Samyutta and the original Mahayana Law, Hinayana is full of 12 chi, but there are also 10 chi sutras when talking about the conditions of realization of the Buddha (Vipassa). Buddha) [7] ; or Samyutta record of thoughts before the Bodhisattva attained enlightenment, [8]  there are no 2 chi ignorance and action. There is a record of 9 chi, no 3 ignorance, action and contents. [9] It is talking about Samyutta and Mahayana Mahayana Mahayana. While the Han organ system of equivalent texts above are consistently recorded as 12 chi.

In our opinion, even in the Hinayana system among the Suttas in the Sutras, there is no uniform number in this fact, so this event later became a matter of doctrine among the commentators of Abi- attain-ma, has generated many interpretations in the commentary. According to the treatise  Dai Bhikkhu-sa-sa [10]  has used many forms such as the mention of  One dependent origination  (only for all compounded phenomena),  Two dependent conditions  (cause and effect),  Three dependent origins  (or, karma , the), Four conditions arise  (ignorance , formations  , birth, old death) to twelve conditions arising  ; while  the amnesty sentence ,  Thanh Duy theory, both took twelve generals to keep. According to the scholar Taiken Kimura of this form, said: “Assuming this is not the original policy of the number of items, it can also be added or removed depending on the convenience of observation. If we stand on a certain position to comment, taking that number of items as the basis for the overall coverage is also a necessary method. [11] ”For the above reasons:

We choose the twelve conditions to talk about the Buddha's enlightenment event without fear that there is nothing wrong or contradiction between the two sutras according to Mahayana and Hinayana. Because there is ignorance or no ignorance, onions or no onions, they still speak of the reality of their arising reality in the present. And also from this reality, the Buddha became enlightened to be the Chief Justice of Right Understanding. According to scholar Taiken Kimura, the main thing here is: "It is matter-centered, not predominant of dogmatic and exegesis [12] ".

- Through two theories of 12 chi and 10 chi between Pāli organs and Han organs, we have not evaluated which theory comes first and which theory has after, so this issue we do not raise. Because there is more or less, the meaning of their thoughts remains unchanged. That's why we choose twelve conditions to discuss them.

According to the  A-function of  the Han organs of Hinayana, in addition to these 12 chi there is a place to mention 10 chi, 9 chi, 8 chi, 7 chi, etc. But in fact, they are also functioned in 12 chi.

According to the Abhidhamma Sutta   12 [13]  of the Hinayana, it is said that dependent origination is the everlasting truth of constant existence, the Buddha himself was enlightened by observing this truth, and also because of sentient beings. This vision, according to two contemplating flow and cessation: about the attainment of human suffering, how, and how to destroy them? The Buddha taught:

«What are predestined legal entities [14] ? Is this, so the other has, as conditions of ignorance should have conditions, conditions should be conscious, until, to gather together such a great mass of suffering.

"What is the law of dependent origination [15] ? Is ignorance, practice, ... Whether or not Buddha appears in the world, this dharma is still standing, the legal pillar, the legal world [16] . This Dharma Tathagata has self-perceived, becoming the Righteousness, because the performers speak, teach, and display; that: Dependent of ignorance has action, until, dependent birth should be old, sick, dead, optimistic, compassion, brain, suffering.

“Whether Buddha appears or has not appeared in the world, this dharma is still abiding, abiding, and dharma. This Dharma Tathagata has self-perceived, becoming the Righteousness, because the actors speak, teach, and display; that: predestined birth should have old age, disease, death, pros, compassion, brain, suffering.

"These legal measures, France are not [17] , France as, France atrium, France does not leave like, France is not different like, the base, truth, not crazy. Depending on the conditions, it is called dependent origination [18] . That is: ignorance, action, consciousness, materiality, green entry, contact, feeling, love, attachment, friendship, birth, old age, illness, death, priority, compassion, brain, suffering. That is called dependent origination.

“The disciple-writer's multi-essay towards this causal and dependent origination is clearly seen by right mindfulness, without tracing back to the previous life [19]  but saying: 'I am in the past or have or have not. ? What species am I in the past, how am I in the past? ' [20]  Without looking for the future, saying: 'Am I in the future or have, or [84b] not? What am I, what will I be like? ' Inside without hesitation [21] : 'What are these? Why have this? What were they before? What will they be later? Where did this being come from? Where will it go from here? ' [22]

"If the Sa-subjects, Ba-la-subjects do start the history of [23]  mundane, that is, the history of self-view, the history of beings, the result of life, or the history of knowledge. abstaining from good or bad [24] . When all these things are ceased, are transformed, cut off the roots, like cutting the tops of a banyan tree, in the future into the unborn. It is called the multi-text of Saint disciples for the legal conditions of dependent origination and dependent origination with righteousness that are as clever as possible to see, cleverly aware, skillful in practice, and ingenious. ”

According to the Hinayana, this dependent birth, whether or not Buddha is born, this dharma is still abiding, the dhamma, and the dharma realm. This Dharma Tathagata has self-perceived to become the Equinox of Righteousness, because beings that speak only teach, show, that:

- Beings from beginningless up to now, because ignorance or defilements follow which defilements arise, so for the truth, the truth is not clearly perceived. That is ignorance.

- Because for the real truth, it is not clear whether it should create operations. That is called onion.

- When the past karma brings the consciousness to fall in the first moment. That is called consciousness.

- After getting pregnant, the other individual has two elements: rupa (only for the body), and non-rupa (for life, thought, action and consciousness); but at this moment the six senses are not completed. That is called identity. Name (feeling, perception, action, consciousness) materiality (only for the flesh).

After entering the fetus, the six senses of the fetus begin to gradually grow and form. That is called sixteen.

- After the fetus is born, the time from 1 year to 3 years old is the time when the child begins to use his six senses (six sense organs) in contact with his surroundings (hexa) to arise. know (hexadecimal). During this time, although there is contact, there arises knowing, but the feelings for misery and pleasure have not been clearly recognized. That's called contact.

- When the baby is 4 years old and until 15 years old, this is the time for the miserable and happy things the baby begins to have a clear sense of distinction, from which the perception is born; But this time has not arisen with desire. That is called feeling.

- People over time get bigger, lust increases. Lust motivating (Italy) is shown out of action (body, speech), but still not searching very extensively. That is called love.

- When the age is fully mature, people want to achieve everything they want, so they go everywhere looking for them. That is called prime.

- Because of the search, containing the group for themselves, so the karma also arises from there. That is called friendship.

- Due to the current karma, after giving up this body, it must continue to lead the consciousness in the moment of reincarnation into the future. That is called birth.

- Every moment, from birth to death, this period of time is called aging.

That is how contemplation flows, also known as contemplation through the twelve conditions and conditions, in contrast to this contemplation called cessation of cessation or contradictory contemplation that starts from ignorance of craving and craving to pass away by not creating causes, then feeling Neither does practice,… until birth, death does not exist, and thus the chain of twelve conditions and conditions ceases. That is the usual interpretation of the reversal according to the scripture of the Hinayana.

Also through these twelve conditions, according to the later sects, is explained in four ways as the commentary  Verse  9 [25]  has explained the twelve conditions that arise: 1. The moment of dependent origination, is a moment in the mind is full of twelve factors at the same time, because this has, that has; this birth, that birth. This one doesn't, that doesn't; one passes away, the other ceases [26] . ›Here in the form of cause and effect at the same time, there is cause which results, according to the circulation and, the cause which ceases at the same time in the sense of cessation. Therefore, the dependent moment arising here is not dependent on time.

2. Contact the predestined run, is in the twelve genera of interdependent interdependence arise according to the causal relationship before result. Although they are continuously related without interruption of cause before effect, but they must depend on the time the agent has passed, and the life after that in the nearest present.

3. Percentage of dependent origination, is based on the present feeling of results to find the cause that produces it, and also from there based on the present cause, we know the future results, as the Huu Ministry explained about the two conditions of the duality of cause and effect of the twelve conditions. Friendship has used the 12 factors of conditions and conditions to divide the process of the samsara of sentient beings manifest in the present to divide into three generations of two classes.

4. Far from dependent origination, dependent origination arises continuously. These 12 factors and conditions are not only one life, two generations, three generations but also many lives.

Actually in these four explanations, in terms of the relative time that we have such analyzes, that is, we base on the samsara segment to analyze and explain; But in terms of life-and-death change, the matter of time is not conceived and posed, it is difficult for us to be able to recognize sentient beings. So here we pay more attention to the time of the present action that we can accept through the causal action of the dual conditions as advocated by Huu Bo.

On the one hand the agent of deluded perception caused by ignorance or past karma leads to present fruition, with the agent that is creating damage to future suffering in the three realms of six paths, in the dimension of causation. reciprocal origination of the law of dependent origination. That is the meaning of arising contemplation of the twelve factors, also known as contemplation. On the other hand, through the agent of real awareness, the truth is clearly intellectual, so it does not create delusion in past or present karma or defilements, in the present. or in the future will not receive the results or the karmic afflictions, and so the circle linked to the twelve causes and conditions will cease to exist. That is the meaning of annihilation of the twelve factors of causation, also known as contradiction.

From these two ways of contemplation, they clearly appear the causal two and three generations of the two causes and conditions according to the division of the Commentary 9 below:

According to the two-tier theory of the three-fold, causal life of the Huu Ministry advocates: Ignorance and action are only for defilements, creating karma from the past life of sentient beings only for the kamma of the body and mind.

In this past cause, the mind falls into the mother's womb during the first moment, at this time the sentient quintile is consciousness. The second or later moment is the percentile of identity, although at this time the six sense bases have not been completed. But when the fetus is in the mother base, the mother has finished already, this time it is called the continent (green). One to three years after the fetus is born, a baby has a sensation of touch, which is called percentile time of contact. From 4, 5 years to 14, 15 years old is a very strong sense of nature, which is called the per cent of the feeling. From consciousness to feeling are the five fruits of the present time.

Then from 16, 17 years old onwards until 29 years old is the time of intense craving, so it is called the percentile of love. From the age of 30 onwards, the greedy mind is stronger, so it is called the defensive percentile. And from here on, that creates karma should be called the right percentile. These three genera are called the three branches of the present life.

Due to this way, the way of feeling is born in the future, so it is called the birth rate. And until death is called the percentile of aging. These two limbs are two fruits of the future life.

That is the viewpoint of causality, two classes and three generations of Huu Bo explained as above. In the cause always involves the technique of feeling karma, and the result is suffering, so the twelve conditions arise in the sentence of the three-way affliction that the cause and effect never ceases, and never ends. Here are the two layers of causality detailed:

Causality of the first class:

Consists of seven genera, and is divided according to agent and fruition:

- Chi first (ignorance, P.  avijjā ), and the second (onions, P.  saṃkhārā ): These two genera belong to the past agent.

- Chi Tuesday (consciousness, P.  viññānam ) Wednesday (name, P.  nāmarūpam ) Thursday (import, P.  saḷāyatanam ) Friday (contact, P.  phasso ) Saturday (feeling, P.  vedāna ): This chi year belongs to the present fruition.

Causality of the second class:

Consists of five genera, and is also divided by agent and fruition:

- Sub-eighth (Sincerely, P.  Tanha ) ninth (manual, P.  upadanam ) tenth (organic, P.  bhavo ): The three are the current agents.

- Chi eleventh (birth, P.  jāti ) twelfth (old death, P.  jarāmaraṇam ): these two genera belong to the future fruit feeling.

According to the analysis of the dual causal conditions based on segmentation, there should be past, present, and future through three generations and two classes of cause and effect in two reversible ways.

Also in this reversible way of contemplation, then: «According to  A-splendor-attained-ma complex set  4, in the story of the world religious enlightenment attained results, He also thanks to these two ways of enlightenment. Y kept on ignorance, in the order of contemplation of the arising of delusion, called contaminants consensus; And vice versa, from old age, in reverse order to establish suffering, practice, pass away, the path of the four bases that talk about the arising of delusion, called contradictory impurity, to establish two reversible contemplations for circulation. And complete the cessation of contemplation, set up two reversible ways of contemplating the twelve conditions. From ignorance, the practice of killing pros and cons to old age, called pure consensus; and from old age, death arises and back up to ignorance, called pure contradiction. [27] »Probably in Abhidharma complexed  the explanation of the two above contradictions, based on the fact that the Buddha was enlightened and then developed the teachings of the four bases for help. Then, not only can the suffering be liberated, but also attain the nirvana joyfulness through practicing the eight righteous path. Actually, between the dual conditions and conditions they are not the same thing, but they are not different. Therefore, depending on their own taste, we evaluate their effects. According to the Buddha, the Twelve Causes and Conditions is the practice for the Dependent Origination rows, and the four bases are for the Sravaka rows. Here the Buddha also, depending on the practitioner's faculties, has the dharma to complete the contractual opportunity for each living being in transmitting his dharma.

So now our samsara is no longer an agnostic secret, no longer agnostic, but from where? Where will death go? It clearly transparently realizes like the shadow shown in a mirror. Right now, in this form, in this family, in this society, in this continent, in this ta-mad realm, in this planetary system. If we want to know where we are and where everyone exists, through causal relationship arising in our present sensation, then we can also know what in our previous life did we do? Where were you? What karmic causes have been created in the past? through this present manifestation of fruition. And also from here, in the present we can also know where we will go after the current death through the current agent, which we have created, they will decide. Therefore, If we want to know what our previous life is like, then just look at feeling in the present, and want to know what karmic retribution looks like in the future then just look at our present deeds, then we will clear. Our life and death, since they relate causal and causal to the karmic cause and effect of the individual karma and social karma, through this manifestation of life and death we can evaluate the agent. that individual's bad and good, in that society, without fear of mistakes in discriminating perception. Hence the artificial in the present they will decide for suffering or happiness in the future, they depend on our present agents good or bad. Because of the present cause, they will change the karma and the karma of the cause of good and evil that arises and ceases in the sense of cause and effect, So by being the agent of our own actions, we can control it through practice. That is what we should do by choosing to avoid evil for good in our actions. Because of our present agents, they will become the genetic seed that causes the past to cause fruitfulness in the future, and they will harm future fruiting, if that agent is akusala, so We must be careful in our actions in choosing akusala and akusala. And if we want to go further in wanting to be free from suffering in life and death then we should not do, that is, not to create any agents of goodness, then we will not bear fruit. That is the way to overcome suffering in life and death of the method of completion. pudgalaśūnyatā ) of their righteousness , so that the event of enlightenment through the Twelve conditions is explained by their attainments through the teachings of the Buddha as interpretations. like above.

But for the Suttas who also belong to Hinayana, they do not agree with the Huu Bo theory of the reality of the existence of dhammas through the two-fold and three-generation causation of the two causes of dual conditions. The sutras have denied this view, and only accept that mind and four elements are real, and only the present is real, but the past has passed, and the future has not yet come, and immediately comes. The present does not necessarily exist, but at least there is only one kind of seed. And also from this is the origin of the seed theory of Consciousness, and also the basis for the development of the Mahayana and the later Mahayana, by negating all existence of the so-called realities of the above Hinayana sects.

According to  Citadel  8, [28]  , the Twelve Causes and Conditions are explained as follows:

From ignorance to property is 10 chi. Birth, old death are 2 results, from this division establishes cause and effect most coincidentally. But since cause and effect are not in the present but must be different from the same life, setting up cause and effect coincides with two generations:

Because the two limbs of ignorance and action are the causes of the five factors (from consciousness to feeling,), the two limbs of ignorance, and the act of ignorance, are the leading factors, and the other five are  the leading factors  . Therefore, these seven genera are called  the leading cause .

Because the three limbs of love, attachment, and friendship are causes that can produce two genera, age and death in the future, so these three factors are called  chi energy , or cause arises, and old age is called  chi arising  or derivatives.

Although there is a division of conductivity and leading energy; Chi energies and costs arise, but they are still not beyond this sense of dependent origination, or samsara. So the existence of the duality is just a pseudo-existence in the sense of dependent arising.

According to the Knowledge of the Knowledge ( Siddhi ), and Enter the Old Tomb ( Lankāvatāra ) said that the Hinayana in general and the authorities in particular only hold the Buddha's teachings and know nothing about confidentiality. spear; they only accept the phenomenological arising of the dual conditions and conditions of things, but do not understand the basic sterility of things, and with the standpoint of freeness, the dharma, they consider the three precepts as Actually, there is a difference between the subject and the object, self-accepting aggregates, origin, morality, mind, cause and condition, birth, residence, singularity, and cessation always exist. While the Buddha once declared: « Apratītyasamutpanno dharmaḥ kaścin na vidyate .» (There can never be anything arising without a predestined relationship. [29].) They did not notice and forget, so they did not know dhamma (S.  dharmaśūnyatā ), when the Buddha said: "All things are impermanent, all things are non-self."  Laṅkāvatāra  thinks that because it is understood that all things arise from cause and condition, it is possible to eliminate all delusions that all non-existent things are supposed to exist, and consider their arising as gradual or sudden. According to  Lakāvatāra  , conditions arise due to two ways: external conditions, external conditions such as pottery, butter, seedlings, etc ... and due to internal conditions, internal conditions such as ignorance, love, karma, etc. consciousness for dependent origination belongs to the realm of delusion ( parikalpana ), not reality.

According to the Duy consciousness only three truths are: The inheritance of the attachment (S.  parikalpana ), Y pardon (S.  paratantra ), and the sincere Vien (S.  pariniṣpanna ). According to Asaṅga [30]  the relationship of these three truths is presented as follows: «The truth of the True Consciousness is the truth that refers to the non-manifest in the form of  Parikalpita  or  Paratantra , and is not does not exist in the form of  Pariniṣpanna . This truth is no different, for both the former are not different from the latter.

About the first truth  Parikalpita : refers to all things that exist thanks to the  nimitta  (form: of form) and  lakṣaṇa  (nature: dukkha, bliss, etc.) assigned to it. On the contrary, if things and their nature are not assigned, they will not exist. So the existence of things is placed on them by human imagination, including the Buddha's dharma. Hence this existence is just an imagined existence of human beings, they have nothing to do with the truth. So they are the  Parikalpita  (the inherent variable). That is the explanation of the Knowledge of the Siddhi in  Siddhi  . Also practice  Lankàvatàra then give: all conditioned things that arise are due to their appearances and nature. General and nature are divided into two categories: one, the thing only thanks to the general internal and external aspect of the  nimittta  that knows; Second, things must rely on the special appearance and the inner and outer nature of both  nimitta-laksana  arising and knowing.

Regarding the second truth  Paratantra : In terms of arising, the existence of things is formed through imagination and they are based on another thing to arise ( Paratantra ). Therefore things are no longer the source of their own arising as in the beginning. So whether things, goodness, evil, nothingness, or the three precepts, mind, and mental mind always depend on imagination, and their existence arises from causes and conditions that arise. that is, they rely on other dhammas that arise to exist, and so cannot call them real existence.

About the third truth  Pariniṣpanna : is the supreme truth of  Paramrārtha  (base) or  Tathatā  (as true nature) they are related to Nirvana, bliss, etc ... that all defilements and karma are eradicated. This truth is homogeneous with no distinction between subject and object like the  Paratantra . In terms of the form, it can also be called  Dharmatā  ( Dharmatā ), or in other words the ultimate latent potential in the phenomenal world.

Those are the three truths of the Consciousness, through these three truths, they belong to the above two truths and they are considered to be an unreal existence, which is due to causes and conditions. that exists. Therefore their existence is also a kind of delusion given to them by human imagination, they belong to  Samvti  (customary truth), only the third truth is the  Paramārtha  (the base).

Like the Consciousnesses, the Mahayana, most Mahayana, admire this formula of ten dual conditions, but they do not pay much attention to the meaning of these formula cycles, because here they only pay attention. into the main doctrine is  dharmaśūnyatā  (dharma) which includes  pudgalaśūnyatā  (Nhon). Because these two dharma s were in accordance with their views on truth, the Mahayana and the Madhyamika considered the Buddha to have two types of teachings to teach people, one is mundane, and one is monastic. Here the ten conditions and conditions are listed by them as the deity, not the ultimate base as the Hinayana and Huu Bo have advocated.

Nāgārjūna (Nagarjuna) advocates that all things are not ( sarvaṃ  śūnyam ) as the Buddha once taught: «Everything is impermanent, everything is not self,» has no nature, so the existential dhammas are due to causation, even the dual conditions are just a dependent existence, so they are not real, just a pseudo-existence. As the two opening verses in the chapter of the cause and condition of Nāgārjūnā, Pham Chi Thanh Muc, like as follows: «As in the Prajñā sutras. , Buddha told him Tu-bod-subject: "The Bodhisattva when sitting in the ashram, contemplating the two causes and conditions as well as nowhere, not end." After the Buddha died about 500 years, during the period of the statue of the Dharma, human nature became a shadow, deep in the dharma; find general decided in twelve conditions, 5 warm, 12 enter, 18 precepts. Do not understand the meaning of the Buddha, but only accept the text. Hear in Mahayana say: "Finally No"; not knowing for whatever reason said No, immediately aroused the disobedience of suspicion: "If everything is ultimately No, how to distinguish the merit of retribution, etc." the best meaning. Clinging to prime minister No, there arises craving, in the ultimate sense No error arises. For those reasons, Nagarjuna made this commentary. [thirty first]»According to Pham Chi Thanh Muc's explanation, here, Nagarjuna's Bodhisattva wants us to realize clearly and understand more about the cause and effect of causation through the twelve conditions as well as other dhammas. don't fall into prejudice, delusion, fixation. Since the Buddhadharma is uncertain, they must be adapted and manifested through all time, every space, according to the basis of all classes of beings, intellectual level or poor knowledge. Therefore, they are not independent fixed dharmas, and truly exist, but just a temporary false existence. Because of their temporary existence, they do not have their own nature, they have a face without nature; hence their existence is conditioned by conditions. Hence they are called  Sarvam Sūnyam. The serious disease of sentient beings is the disease of prejudice, stubbornness; think that the dhammas often exist, cease, or are created by God, Pham Thien, etc.…. it is these intrusive reasons that hinder the path of liberation and liberation. Perseverance is not having the spirit of flexibility, opening eyesight, of being open-minded, to receive and observe the utmost universal, all-round truth. The truth today no longer thinks that things in this universe are out of nothingness or coincidence, but not from many constituent factors, means and conditions, such as a table, a chair. Even ourselves, also due to many factors ... But let us not assert that all dhammas are conditioned by causation, but are attached to conditions, because both conditions are not other than dhammas.

Through the two opening discourses in the chapter of predestination, Bodhisattva Long Tho spoke about the error not only of the pagan sects at that time, but even in the internal religion, there was a misconception about issues. : Birth, death, often passage, one, another, come, go in their consciousness. And the next 14 chant [32]  , Nagarjuna's Bodhisattva sequentially pointed out their misconceptions that he first affirmed that:

Dhammas do not arise,

Not born from one another,

Not from both, not inhuman.        

So know not born  . [first]

According to him, the ancient dhammas which are not born of themselves, born of, or born from another, are born from both (self and forgiveness), or are not born so they are not born, he continued:

As the nature of things,

Does not exist in predestined.

Because capital is not self-nature,

Should not forgive nature either. [2]

All things are conditioned by conditions, so they don't have their own nature. Self-nature is the only permanent being that Nagarjuna Bodhisattva calls  Śūnya , vacuum nature. This being is not out of causal or causal. Consequently, the nature nature of vacuum is immortal nature ... and:

Causes and conditions,

Dependent conditions, increase upper conditions;

Four conditions to arise,

There is no fifth grace. [3]

But if we conceive that, in addition to the causal nature there is another permanent, non-causal nature, such conception is also false prejudice. There is also the concept of causal, non-causal, etc ... that is, the attachments are not dependent upon. He continued:

It is from dependent birth,

Or is it non-causal?

It is that predestined condition,

Or is Duyen not fruitful?  [4]

We often understand the result is causal birth. How is it with the same or different multiplication? According to the concept that results are not different from causes, because cause produces effect. Such "cause and effect" notion is not wrong, but not completely right. Because, if cause and effect are the same, cause and effect are not different, then what do people put the term cause and effect for? Cause-and-effect is no different, which means that cause and effect means effect, effect means cause. And thus cause and effect are one. When saying the cause in there has effect, there is no need to say the result of cause, more excess. He continued:

The result is born of that law,

Dharma is called charm.

If the fruit is not born yet,

Why don't you say ungainly? [5]

The result arises from conditions, and so conditions come before the effect comes after. If the results have not arisen, then this time is not called charm. As the vase is born of the earth, the combined water is born; If you see a vase, you know that the land, water, etc., are the conditions of the vase. If the other pot does not exist, why not call the country ungainly? Therefore, results do not arise from conditions. From predestined to not born, the situation is not dependent? He continued:

The previous fruit is in grace,

Yes, neither failed.

Before, what fate?

Before, what do you need? [6]

As if to say the effect is different from the cause. This is also not true. Other causes, other results are like saying that the mango seed (human) produces jackfruit (fruit). Conception in cause has effect, in cause there is no effect, effect is not causation, effect is fruitless, no cause, no effect ... is a concept that is still in thought and confusion. Understanding Buddhist truth is one who has to determine the quasi-narrow, broad sense, absolute reason and relativity in harmony with space and time, depending on the conditions of constant, invariant conditions. He continued:

As a result there is no birth,

Nor is it not born,

Ain't there is no birth,

How can I say charming? [7]

This chant criticizes the concept of "cause" or cause (hetu), the first of the four conditions. But according to him, all four discourses are aimed at criticizing the  cause ; The next 3 articles, critical of the remaining 3 charm. He continued:

Fruit if not born,

Then can not be destroyed.

Dhamma, how can grace be done,

Should not grace things. [8]

This chant says that future results have not yet been born. Can't mention the cessation of unborn results, what is the need for secondary conditions? In case future results have been born, is there a need for secondary conditions? In both of these cases, there is no need for karma. He continued:

The Fa is truly wonderful,

As the Buddhas said:

That is the law without conditions,

So there is no predestined relationship [9]

So, so Nagarjuna Bodhisattva applies flexible argument by the theory of "Emptiness" in Trung Quan Comment, starting with the principle of causation. Because this is the clue leading to the elimination of attachment and total liberation, full enlightenment through the Middle Way of the First Noble Truth. He continued to teach:

Dhammas without the nature,

So there are no generals.

Say: "This one has,

So there is. "Not true. [10]

The dhammas arise from conditions, so they are self-defiant. Because there is no nature, there is no form. Since there are no generals, how can I say "this one is, so that one has?" So this viewpoint is also not standing. He continued:

In a private, common condition,

Cannot find fruit.

In conditions if not,

How from dependent origination? [11]

Whether it is a collective or separate set of conditions, we cannot find the result. And if there is no effect in common and private conditions, how can it be said that the result of causal arising? Moreover, he continued:

If it is not true,

Which arises from conditions;

Why not from that result

In the absence of conditions arise?  [twelfth]

If a result is not found in dependent conditions, but say the word dependent arises. So why not say that the fruit arises from non-conditions? He continued :

If the result is from dependent arising;

It is not self-nature.

From the innate nature,

How to be from dependent birth.    [13]

The result is not from predestined birth,

Not from non-dependent birth.

Because the result is not inherent,

Dependent, non-charming is not   [14]

If the effect arises from conditions, it is not fixed. If there is no self-nature (there is no fixedness), there will be no dhamma. If there is no dharma, how can we arise? Therefore, the fruit is not from dependent origination. Non-dependent origination is a form of negativity, so it is non-dependent. But if the conditions have not been made, then there is no law of non-dependent origination. In these two cases there is no fruit, so there is no fruit. When the fruit is not, neither conditions nor conditions.

From the erroneous conceptions and perspectives on the existence of dhammas in general and of the ten dual conditions of the Hinayana. Long-life Bodhisattva denied all these false views and included their own irrational contradictions in logic and perception of real dhammas, and advocating the Dhamma. When the Hinayana teachers hear the Mahayana advocate dharmaūnyatā , the Hinayana questions are: 'if everything is not real, then the inquiry of a thing is not real. absurdity." First of all he thought that the Hinayana did not understand the meaning of the word  Śūnyatā , so that  Śūnyatā  was the opposite of  aśūnya  (real being), hence  Śūnyatā This means no, emptiness, nothingness, nothing, in the sense of cessation, there should be such problems. Accordingly Nāgārjūna made the absurdities in the erroneous interpretation of the true dharma of the Hinayana in order to answer their problems as follows: If the dharmas which exist by themselves are not subject to reason predestined relationship, and as such, there is no need for predestined conditions, people to do and to have a job. Therefore, the policy of Hinayana betrayed birth, death, cause and effect, blessedness, to the Holy results. So the Hinayana advocates all things that exist in themselves unacceptable, while according to him  Śūnyatā  as the meaning of the following two chantras:

Dharma is caused by conditions,

I say no,

It is also a fake,

Also means the Middle Way .

There has never been a dharma,

Not from causation.

So all dharma,

Nothing is not No [33] .

And they themselves were against the Buddha's teaching who claimed: " Apratītyasamutpanno dharmaḥ kaścim na vidyate ." (It is never possible for a thing to arise without conditions.) This Buddha's statement, it reinforces and conforms to the Mahayana definition of Śūnyatā and has undermined the very foundation of the Hinayana realistism. In fact, if all things exist ( aśūnya ) and non-conditioned sentient beings exist, then nothing is impermanent, and from then on sentient beings will have no suffering. But in reality, sentient beings are living in suffering, so God (Śāntideva) said: 'man because of ignorance ( avidyā ), he assigns existence ( sat ) to things that do not exist (asat ), self ( attā ) for things that have no self ( anatta ). This ignorance will cease when he receives the truth ( paramatthatā ) of existential things such as dream dreams or echoes. When ignorance ceases, the other rings in the chain of conditions and conditions will not have the opportunity to arise and thus, he attains Nirvana. [34] »From the above detailed explanations, we clearly see the  Pariniṣpanna  (honest member) of the Consciousness and  Paramārtha (the base) of the Middle Ages clearly stating the truth from their point of view, this is the only truth that is related to pure nirvana, after all karmic afflictions have been eliminated. end, and eliminate all other dharma s; think that they only exist temporarily in a world that is not real, that is the world Parikalpita or  samvṛti (customary truth  ), but still considers the arising and passing of the deities of  the world  by the causes. predestination. In other words, the deities are always subject to and subject to the Hinayana law of cause and effect, or the law of  Pratītyasamutpāda  (dependent origination) of the Mahayana and the Mahayana, or  Paratantra  . of the Duys.

In summary, through the presentation of the twelve conditions, we can see the difference between Mahayana and Hinayana in consciousness. One hand on three legal grounds for that external publications  goodness not  out there  all the French  are very useful, should duodenum base predestined belong, we belong to the unconditioned law; only the nature is the new world, they belong to the Dharma of living and passing away. On the other hand, based on the Buddha's statement: "All things are impermanent, all things are non-self." which advocates Sarvam Sunyam, not only  goodness no  , but also  legal does not , and therefore all things belong to legal birth and death is not nature, they belong to the domination of causes and conditions arising and disappearing, they belong about mundane.

Through these two explanations about the dual conditions and conditions, in fact both are based on the Buddha's teachings to explain. But on the basis of these teachings, they reflect the problem of the inanimate position of the Buddha when proclaiming these things, and thus the inborn question is posed here. First, the Buddha used the cause-and-effect doctrine to explain the sin of retribution, samsara Nirvana from low to high, to guide the sentient beings' bases in accordance with them, with the goal of inducing them. being freed of samsaric suffering by means of man-made actions will result in such a world in the mundane world; but if cause and effect, in this mundane world, we see their non-self nature through dependent origination, we will be free from samsara, suffering. In fact, when the Buddha taught about cause and effect, he did not not teach people about the doctrine of dependent origination, but because of the Buddha's ability to absorb the Buddha's mind, the doctrine of dependent origination was received by sects and families. Hinayana understands a superficially outside, but the deep pith problem behind them does not see, so they only accept them in terms of application to the conditioned phenomena. Hence their perception of the dharma of the existence of dual conditions and conditions also becomes erroneous in the aspect of their ultimate reality. First, the Buddha used the doctrine of dependent origination to explain the existence of causal and causal phenomena, and that existence is a selfless existence. Therefore, the Buddha always emphasized the importance of conditions and conditions through the teaching: « so the doctrine of dependent origination has been superficially understood by the sects and Hinayana, but the deep pith problem behind them is not seen, so they only accept them in terms of application to dhammas. only property. Therefore, their perception of the dharma for the twelve predestined people has thus become wrong in their ultimate true end. First, the Buddha used the doctrine of dependent origination to explain the existence of causal and causal existence, and that existence is a selfless existence. Therefore, the Buddha always emphasized the importance of conditions and conditions through the teaching: « so the doctrine of dependent origination has been superficially understood by the sects and Hinayana, but the deep pith problem behind them is not seen, so they only accept them in terms of application to dhammas. only compounded. Hence their perception of the dharma of the existence of dual conditions and conditions also becomes erroneous in the aspect of their ultimate reality. First, the Buddha used the doctrine of dependent origination to explain the existence of causal and causal phenomena, and that existence is a selfless existence. Therefore, the Buddha always emphasized the importance of predestination through the teachings: « Hence their perception of the dharma of the existence of dual conditions and conditions also becomes erroneous in the aspect of their ultimate reality. First, the Buddha used the doctrine of dependent origination to explain the existence of causal and causal existence, and that existence is a selfless existence. Therefore, the Buddha always emphasized the importance of conditions and conditions through the teaching: « Hence their perception of the dharma of the existence of dual conditions and conditions also becomes erroneous in the aspect of their ultimate reality. First, the Buddha used the doctrine of dependent origination to explain the existence of causal and causal phenomena, and that existence is a selfless existence. Therefore, the Buddha always emphasized the importance of predestination through the teachings: «Apratītyasamutpanno dharmaС— kaścim na vidyate . » (It is never possible for a thing to arise without conditions . ) Here we should know that, although the Buddha emphasized the importance of predestined conditions, karmic affinities are not salvation, so karmic conditions are not apart from dharma, so they are still dharmas of the secular world. and not the base, thus wanting to achieve the first meaning.

So in the sutras,

If you see the legal conditions.

Then one can see Buddha,

See Suffering, Practicing, Destroying, Dao. [35]  [379]

Here, if one sees that all worldly dhammas are arising from conditions that arise as emptiness, then one has the ability to see Buddha's dharmakaya, repel ignorance, increase wisdom, and be able to see the four Noble Truths of suffering, practice, death, religion. Seeing the four Noble Truths, reaching the four Noble Truths, eliminating all suffering, attains peaceful Nirvana.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.7/8/2020.