Dharma conditions arise. Dependent Origination, in Sanskrit is Pratīya-samutpāda. Pratya, is the direction. That means one is directed towards that and that is directed to this. Pratīya translated as Duyen and the English translated as Condition. Samutpāda, which means co-arising. So, Pratīya-samutpāda, which means conditions support each other, depend on each other and arise together, so it is called dependent origination. Dependent origination with the Pali language we have as follows: Paticcasamuppāda. Paticca is dependent or condition, dependent. Among the twelve factors of dependent origination, Paticca means to synthesize and support the interdependent parts to generate fruit. Samuppāda, sam means the same and uppāda the arising. Samuppāda, which means arising together. So, paticcasamuppāda means that due to dependent origination, it is called dependent origination. In Māhyamika, Nāgārjuna explained the word Pratya as follows: Utpadyate pratītyemān itīme pratyayaС ”kīla [1]. That is, by making the conditions for the other to arise, these things are called Dependent Origination. Samutpāda means set-up, co-arising, arising, co-arising, co-arising, ... Due to the above meanings, Pratīya - Samutpāda was translated by the Han Chinese as Dependent Origination or Dependent Origination, that is, the arising of all things. there needs to be conditional (pratīya), if there is no condition then dharma s cannot arise. In the Samyutta Sutta, the Buddha teaches the meaning of dependent origination as follows: "What is dependent origination, monks?" Ignorance conditions the arising of actions, consciousness conditions consciousness to arise, consciousness conditions nāma to arise, and nama conditions six incarnations to arise, and six conditions to arise, Contact conditions for longevity to arise, feeling as conditions for craving to arise, love to create conditions for self to arise, prime conditions for beings to arise, beings create conditions for birth to arise, birth as conditions for old to die, grief and suffering arises. Thus there is the arising of all that aggregate of suffering. Hey, monks, this is called "dependent origination" [2]. This is the meaning of dependent origination which is understood in the sense of the twelve conditions in the scriptures of the Āgama or Nikāyas lineage. That is, in the twelve factors of dependent origination, they both depend on ignorance and support, together to arise in samsara. In the commentary of Thuan Chanh Ly, We Hien have explained the meaning of Dependent Origination as: "Try to be inherent, try to be born, try to be born, to rebellion" [3]. That means that this exists, then that exists; Because this arises, that arises, that is the meaning of Dependent Origination. Again, the cause and condition also has the same meaning as Zero (Śūnyata), fake (prajñāpir) and middle way (mādhyamā). Non-nature (śūnyata): All conditions arise, so there is no such thing as having a self-nature or possessing self-existence. Therefore, Non-nature (śūnyata) is the nature of the dhammas without real self. In other words, Emptiness is the dependent arising of dhammas, and the dependent arising of dhammas is Non-nature (śūnyata). Non-calculation is the universality of all things. No dharma arises without the nature of Non-nature. Therefore, the emptiness of all phenomena, it is superspace and time. Prajñāptir: All conditioned dhammas arise, so there is no name for itself. The reason to call it by one name or another, that is called by assumptions, by convention, calling by evocation to perceive. Again, it is called Phony, because its name is only imposed by perception and assumption. The dhammas which are conditioned by conditions are in themselves impermanent activity, so it is not correct to say that dhammas that are real are also inaccurate; that says that dhammas are neither real nor accurate; saying that the dhammas cessation are also inaccurate; saying that the dhammas are eternal is also inaccurate. Therefore, dhammas are called only by presumption, that is, they are called due to the evocation of perception (prajñāptir). Middle Path (mādhyamā): Is the middle way of perception with regard to dhammas. Because conditions arise, they cannot be called ordinary, because they always arise and cease to be; nor can they say that they are cessation, because because one dhamma passes away, another arises, so they arise continuously, nor can they say that they are real, because they are just a collection of impossibles; nor can they say that they are "no", because they exist temporarily. Because, the dhammas are conditioned by dependent origination, they cannot be said to be ordinary or fragmentary, organic or non-existent, identical or different, but just call it the Middle Way. The reason for calling it the Middle Way, because the Middle Way is transcendent, possessive, impermanent, ordinary, fragmentary, hybrid, past, homogeneous and different ... In the aspect of liberation, the Middle Way is not the middle path, but the child. The way to Nirvana, not the Middle Way, is Nirvana. The Middle Way is the way to Nirvana, without being caught by any extremes. In the aspect of enlightenment, the Middle Way is not enlightenment, but the path of awareness, of understanding to attain enlightenment, without being entangled by the views that the dhammas are ordinary or fragmentary, is the righteous or the infinite, the identity or the difference ... In short, the Middle Way is the way to Nirvana, without being entangled by extreme actions. And the way to enlightenment, not be entangled by superficial perceptions. In the sutras the Buddha teaches the Kaccàyana as follows: "All is there, Kaccāyana, is an extreme. All is not, is the second extreme. Far away from these two extremes, this Kaccāyana, the Tathagata sermon according to the Middle Way ”. Tathagata according to the Middle Way, the sermon is not entangled with the views of ordinary duality. That means Tathagata only sermon based on the enlightenment of dependent origination only. In Madhyamikā, Nāgārjuna stated directly the meaning of dependent origination as follows: “I declare that: Whatever Dharma is dependent on, it is non-qualitative, it is also pseudo-pseudo-dhamma. -dao = yaḥ pratītya samutpādaḥ śūnyatām pracaksmahe, śaprajñāptir upādāyapratipat saiva madhyamā) ”[4]. Thus, the meaning of Dependent Origination is also the meaning of No-Nature, Impersonation and Middle Way. And that meaning has also been developed according to the level of enlightenment of each Buddhist school. However, no matter how deeply the meaning of dependent origination develops, the basic meaning of dependent origination, which is consistent in the Buddhist schools, is: “One exists, the other exists. be, this one doesn't exist, that doesn't exist ”. Dependent arising also means impermanent. What arises out of dependence on other things is impermanent. Impermanence means continuous cessation. This arises as that passes away; this is destroyed is that the other arises. And it is the birth that ceases, it is that which ceases is that which arises. In this sense, the doctrine of dependent origination has turned on the lamp of right view, causing all the deadly advocates to be completely lost, and nothing left after death is completely dropped. Dependent origination means no-self, For there is no existence in the world that exists independently but exists in predestined relationships. Due to predestined relationships that arise. Whatever arises from the causal relationship that has no real self, that has no self, that is non-self. In this sense, the doctrine of dependent origination has turned on the lamp of right view, causing every policy that has a creation, an existential lord, or has an eternal soul after death, to be completely dropped. Dependent origination means no. It does not mean that dhammas have inner silence. The essence of dependent origins is emptiness or emptiness. Since dhammas are emptiness themselves, can they come together and support each other to arise. So Nagarjuna said: "Because of the emptiness, all dharma s are fulfilled; if there is no emptiness, the dhammas are unsuccessful = Of course there is no meaning, necessarily Dharma attained; weak pointless meaningless trying, necessarily failure rule ". [5] In this sense, the doctrine of dependent origination has turned on the lamp of right view, clearly seeing that emptiness is the transcendent middle way of all dualistic treatment of arising and passing, often fragmentary, infinite, homosexual. And seeing emptiness clearly is Nirvana. That nature is not the dharma of arising and passing away, nor is it separate from the dhammas. That nature is right where the dhammas arise and fall away and be silent and at the place of birth and death that witness Nirvana. That is the deep, wonderful, super-logical meaning of dependent origination. CONTENTS The arising of all dhammas, from the objective world to the inner world, is due to conditions related to each other, but there is the arising of all dhammas. According to the analysis of the Abhidhamma Buddhists, there are many types of human beings as follows: Human has two types, including: Energy of life and means of cause. The causal energy is the main cause that arises, so it is also called the right cause, also called the collective, the human human kind, ... the means of the cause is the indirect cause of the cause of the self or of the human energy, also known as the willow. or predestined, ... Human has five categories, including: Human, Medical, Establishment, Tri Human and Nursing. - Causal causes are causes capable of arising results. - The medical cause is the cause to make the refuge for the arising results. - Tri causes are causes capable of maintaining the continuous existence of results. - Nurses are people capable of raising fruit. - Setting up is the cause of the ability to set results. [6] Human six types include: Power agent, Sentence of friendship, Co-human human, Mutual human, Variant of human, Mutant. - Power agent: Sanskrit is kāraṇahetu. Kāraa means acting or being able to give rise. It is a cause capable of acting to give rise to results. This cause has two types of force or power and non-potential or powerless. Cause-arising, due to the support of another, and it belongs to the conditioned, should be called project or power. Unobstructed causation arises, it includes both conditioned and non-conditioned. So, this cause includes both conditioned and non-living. The dhammas belonging to the conditioned or non-conditioned are all capable of becoming the agent energy. Sentence of friendship: also known as symbiotic co-existence or human symbiosis, in Sanskrit it is sahabhūhetu. Sahabhū means co-existence or co-becoming. It is cause and effect at the same time, that is, because the dhammas are present as causes to support each other, causing the cause and effect to be simultaneous. So, for the sentence of being, cause is cause and effect is cause. Multiple kernels co-exist to produce a result. - The human kind: also called the self, the self-humanity, the Sanskrit language is sabhāgahetu. Sabhāga means fellowman. It is a human being capable of maintaining the same kindness. That is, the cause is capable of arising and the result is the same as the cause. That means human beings give birth to human beings; animal character gives birth to animals. It means that the cause and effect. - Corresponding to human: Samprayuktahetu Sanskrit. Samprayukta means to adapt together. These are kernels capable of supporting and corresponding to each other. That is mind and mental dhammas support and respectively at the same time, with the same support, the same conditions supporting each other, accompanying the form together and the Dhamma co-initiate lawsuits together to generate arising results. - Variable people: also called essential variable, Sanskrit is sarvatragahetu. Sarvatraga means to function pervasively. That is, the cause is capable of generating all kinds of defilements including all the defilements. - The mutant: The Sanskrit language is vipākahetu. The word prefix Vipāka is vi and its root is pāk, which means cooked. That is when the cause when the time is ripe, the cause and effect are different. Cause arises, but it takes another time to arise, cause and effect differ from time to time, so it is called a mutant. Cause and effect of heterosexuals. That means the cause is good or evil but the result is no sign, called the mutant. Cause is good but is happy or cause is evil, but it is suffering or cause is good or evil, but the result is no sign, all called mutants. The non-human cause is a cause that does not belong to good or evil; The result is not of suffering or happiness. [7] Human ten types include: Depending on the theory of human, preferential treatment, leading to cause human, human arising, photographing, leading to cause, special human, human co-worker, similar micro-human, incompatible micro-human. - The anthropomorphism is the linguistic cause, using it to describe things, should be called the theory of multiplication. This kernel is based on language. The agent of language is range, quadrangle, or perception. - Treatment of causes is the cause of the relationship and the treatment of others that arises. For example, the foot is the favorit of walking. Why? Because of the passing of the relationship and the treatment of the legs, it arises. So, the foot is the agent of the good of action. The preferential treatment is based on the longevity that establishes. - The shield that leads the nucleus is the nucleus of the seed. Due to taking the seed as the nucleus, making the nucleus capable of directing self-produced maturity for itself in the distant future. This nucleus is based on the qi to establish. - Cause-arising is a cause capable of arising from its own effect in the near future. This nucleus is based on the mature seed that establishes. - Reciprocity is the cause which includes both the seeds and the conditions that arise and arise. This cause is based on indestructibility, the radicals, the objects of the radicals, the effects, utilizing and truthfulness that establish. - Cause-generating is a cause capable of generating the results of the same kind. That is, the seeds of good, evil, and no-sign are capable of generating the results of the same kind and are capable of leading Dharma conditions to generate causes of victorious and non-virtuous actions. This multiplication is based on arbitrary places that set up. - Special nucleus is also called mutant concentration, which is capable of arising certain self-effects for itself without disturbances. This cause is based on the different function of the dhammas that establish. - Co-worker is cause and effect, co-workers are in harmony as one. This multiplication is based on that harmony establishes. - Mutual causality is the cause of opposing arising of causes, that is, due to the opposite nature of conditions, hindering the arising of arising or hindering the arising of dhammas. This cause is based on the obstacle that establishes. - The causal incompatibility is the cause that is capable of arising without any obstacles, that is, the cause is conducive to the arising of results. This cause is based on the place without obstacles. [8] These ten causes, we can also refer to the Bodhisattva's geography and some other commentaries, here do not mind quoting. The cause must have predestined action and support, so the cause arises to arise. Dependent Origination has four types: Causes and conditions, The Dependent Origination, The Dependent Origination, and the Priesthood and Sangha - Causes and conditions (pratyayāhetu): All dharma from the inner world to the objective world, there is no independent arising but the causal relationship. Human (hetu) is the capacity to act internally; Pratya is a condition for external help, so that the inner force of action is born and formed. Causes and conditions in the sense of these four conditions, the cause is also the cause and the cause is also the cause. Because causes are formed from conditions, so the cause is just one of the components of conditions, so it is called causation. Again, causation is only for the ability to produce fruit for itself. Multiplication is the inner seed. Dependent Origination is the present side of the seed. The current arises and the current races train into the seed. The strains of good, evil, and non-signable from A re-skin consciousness that appear through the seven consciousnesses, including eyes, ear, male, real, body, mind and endangered, and also from these seven consciousness which are gathered into the seed seed. Rises and exercises; the training and the arising of the relationship between A re-consciousness and such consciousness, is called causation. Anantara-pratya (Anantara-pratya): This Dependent Origination is also called Dependent Origination, which means that all of the dharma s are human beings. conditions for each other continuously, without interruption. In other words, the former makes the human for the next, the latter conditions the former, the dharma conditions are sequentially made causes and conditions for each other, so that continuously arises. Therefore, it is called the Indestructible College or Dependent Origination. Again, in the relational dhammas of constant birth and death, the dharma before the death, the dharma after birth, the former and the after-birth, the mind before death, the mind after birth, they are continuously together without interruption. And although sentient beings pass away before and after, but their bodies and uses are still the same without interruption, so it is called uninterrupted equality. - Dependent Origination (Alambanapratītya): It means Dependent Origination. Dependent Origination is prattya and Dependent Origination, Sanskrit is Alambana. Alambana comes from the root verb Lam, which means to climb, to lean on, to lean on, to lean on, to be entangled in. So, The predestined relationship or Alambana is the object to which others are based. The predestined relationship is the reference to the scene transformed by mind and consciousness. These transformed scenes condition the self-consciousness to arise. Therefore, it is called the Department of Dependent Origination. Again, predestination (Alambana) is only for the perceived object or the objective world. The word predestined (pratītya) is a reference to the subject of the cognitive ability or the inner world. The objective world facilitates the inner world to initiate discrimination. This predestined relationship has two types of predestined body and conditions. According to the intellectuals, the dependent-condition body is only for the Knowledge of the A-consciousness, because it is the causal body and parting of the view, that is, the causal body that is capable of calculating, called the basis of predestination. charm. In short, which one is capable of causing discrimination, and the distinction bears images similar to them, the so-called dependent conditions and conditions, or so-called dependent conditions (Alampanapratītya). - Adhipapeyampratīya: This is the condition that increases the arising of dhammas quickly from cause to effect. The Sangha is composed of pros and cons: Favorable conditions, which support and act positively for dhammas to arise quickly from condition to effect. Paradox, is the condition that opposes the growth of causes. All dhammas that can arise, exist or destroy are dependent on these four conditions. In these four conditions, the Dependent Origination, the Priesthood of Heaven, and the Unsurpassed Men are special generals, and the General is the general. Causes can include all other conditions. However, some Mahayana Buddhists believe that, the arising of rupa and karma only needs two conditions, which are conditions and conditions. Why? Since rupa and the seed are not dependent origins, there is no need for dependent origination. Again, the rupa and the seed lineage are transferred by many types, so there is no uniformity before and after, so there is no indefinite Dang. [9] In addition to the four kinds of conditions, there are also twenty-four conditions. These twenty-four conditions belong to the Venerable Venerable distinction, in the Pure Land of Dao Luan, we have the following: - Causes: Causes: Causes are the roots or roots and conditions are the root conditions, the root conditions. Causes and conditions are the root conditions for all conditions or all conditions, so it is called causation. - Dependent conditions: A dharma that helps by being the object of letting other dhammas enter, should be called predestined conditions. - The upper and upper conditions: This is the predestined relationship. There are two types of conditions and conditions, namely, the sentence of birth and the predestined relationship. Sentence of birth to increase is the predestined relationship with the presence of arising at the same time. The predestined relationship is the upper and higher conditions placed in the place of a dharma, from which another dharma arises. - Unrestrained charm: This is a constant supportive condition. That is the dharma that makes the conditions for arising continue corresponding to it, called indefinite conditions. - Unsatisfactory College: This is the predestined relationship that supports the methods of arising and passing away, the dharma of cessation before and after, or thoughts before and after, and thoughts after birth are homogeneous and used together. According to Buddhaghoṣa, the conditions are not dependent and ungainly dependent only different words but no difference in meaning. [10] - The sentence is predestined: These are conditions that arise at the same time. Like lamp and light. The light present is the instant light present with the lamp. The light and the lamp arise at the same time, no before or after. Such arising is called the sentence of dependent origination. Mutual conditions: These are conditions that help each other arise. For example, the brace stands firm thanks to the three legs of the braces supporting each other. Three legs support for the brace to stand firm, called mutual dependent conditions. - Department of dependent health: This is a strong predestined relationship as the object of medicine to give refuge to others to arise. - Medicine is only charming: It is only charming y. That is, conditions are meant to be refuge, y only and support for others to arise. Like the earth to herbs and humans. - Predestined conditions: This is the predestined relationship that arises first to create conditions for all conditions to arise. For example, the eye-base is the predestined basis of physical form. And the great strains are the predestined conditions of the eye-sense, ... - Post-dependent conditions: This is the predestined condition that arises later, conditions the predestined relationship. For example, plants planted first, then fertilized. Thanks to fertilization, the plants previously planted are green. Thus, after birth, the predestined relationship is predestined. - Practice charm: It is predestined to repeat, repeat many times. - Kamma: It is predestined by interference and mental impact. - Paradoxical conditions: It is the predestined relationship that supports tranquility or natural support for others to arise, without effort. - Food conditions: This is the condition that supports food for material and formless dhammas. For example, the four types of food are the conditions for rupa and formless dhammas. - Dependent conditions: This is the condition that arises due to the faculties that support it. For example, the eye-sense conditions the eye-sense to arise, ... and the eye-sense is just a limited condition for the eye-consciousness to arise, so it is called causal. - Path conditions: This is the condition due to the parts of the religion that make the conditions for corresponding dhammas to arise, so it is called the causal condition. - Calm charm: It is a condition caused by parts of meditation to create conditions for good dhamma to arise. The parts of meditation include: reach, quartet, joy, bliss, optimism, equanimity, and one-pointedness. These meditations are the conditions for the arising of good dhammas, so it is called sedimentation. - Corresponding conditions: This is the supportive condition that causes the dhamma to belong to a base corresponding to a certain ceiling to arise. For example, the eye-sense corresponds to the rupa, causing the eye-consciousness or the view to arise,… - Irrespective of dependent conditions: It is a non-corresponding condition. Any dhamma that conditions conditions that are not of the same type is called dependent disproportionate. For example, the factors of material aggregates (matter) condition the factors of the aggregate of mind (spirit) to arise or destroy, or the factors of the aggregate of mind (mental) condition the elements of the aggregate of mind. Rupa (matter) arises or ceases, which are all called interdependent conditions. - Friendship: It is a supportive condition that makes something else exist. For example, for the body of the five aggregates, the dhammas belong to rupa, they support each other and help each other to exist, which is called conditioned; The mental or formless aggregates such as feeling aggregates, thought aggregates, formations and consciousness, they support each other and help each other to exist, called conditioned. - Non-charming: This is not charming. That is, any material formlessness previously terminated as conditions for the following formless dharma to arise, called non-conditioned conditions. - The predestined relationship: This is the predestined relationship. Affordable support by disappearing. That is the past mind disappears to condition the present mind, which is called past conditions. - Dependent conditions: This is the predestined relationship that does not disappear. Do not disappear to support conditions, so it is called non-conditioned past or it is supportive by not leaving the past. [11] Method of contemplating Dependent Origination for the twelve conditions of dependent origination, Sutra and Abhidhamma teach us to practice two methods of contemplation. One is circulation and the other is annihilation. The flow of contemplation: Practicing this contemplative method is to see clearly the principle of dependent origination: "This arises, the other arises". That means "ignorance arises, action arises, ...". So, we contemplate to see clearly the movement in the twelve conditions associated with our life in the present; in three lifetimes and unspoiled. Contemplating the movement and arising of the twelve conditions and conditions in each preconditioning thought: When the subject, our mind has no awareness, ignorance arises, making us not clearly see the object arising from conditions and in Causes and conditions have causes and effects; there is cause and effect in cause and effect. When a thought is not awakened or unconscious, ignorance arises. An unconscious mindfulness causes ignorance to arise. Ignorance has arisen, it causes, conditions the arising of action; Practice has arisen, it causes again, conditions consciousness to arise; consciousness has arisen, it causes again, conditions nama and rupa arising; nama and rupa has arisen, then it causes and conditions the arising of six senses; Six-minded entry has arisen, then it causes and conditions for contact to arise; Contact has arisen, it causes, conditions life arises; Life has arisen, it causes, conditions love to arise; Love has arisen, it causes, conditions the samsara to arise; Player has arisen, it causes, conditions other beings to arise; Being has arisen, it causes, conditions the arising; If birth has arisen, it causes, conditions the old age, compassion and suffering arises. Contemplation to see clearly the twelve factors of dependent origination, interdependent origination, arises continuously, without interruption by previous and subsequent thoughts, is called contemplation of the twelve factors of dependent origination right in each present moment of thought. The former mindfulness conditions the conditions for the thoughts that arise after they arise, the next thoughts are the conditions for the next thoughts to arise, and so on, hopeless thoughts continually arise in the flow of our consciousness. Practicing this dharma, we pay attention to the material of mindfulness and awareness in our mind. And keep that mindfulness and awareness always present in the present existence, so that mindfulness can be promoted to mindfulness and awareness to be promoted to righteousness. Mindfulness and awareness have a facade, ignorance has no condition to arise. Ignorance does not arise, then parts of ignorance are based on nothing to arise, cause the suffering of samsara to cease and nirvana to be present. Contemplating the flow and arising of the twelve conditions related to three generations: Looking deeply into one of our thoughts, we see that there are all twelve factors of dependent origination and all three times past and present. present and future. That is, in ignorance there are all eleven other factors, and because in ignorance there are eleven other parts, so they cause, condition ignorance to arise and co-arise with ignorance. Therefore, in ignorance there is no subject, there is no self, but ignorance arises due to conditions and effects. And even in one of our dependent origination thoughts, also includes all three future lives, present and past. Mindfulness is not predestined to arise as the future; the same conditions to arise are present; after mindfulness has arisen, it is the past. So, taste again, present and past are present in a present moment. A person who sees the present form but does not see in a present moment of thought has both the future and the past is not one who sees the dependent origination of dhamma. Contemplating the movement and arising of the ten conditions from beginninglessness to infinity: Ignorance is dependent origination, so it has no starting point for it, so it is called beginninglessness and it also has no end point to it, should be called infinity. The twelve causal factors related to each other are seen as a circle and not a straight line. Therefore, ignorance in itself is stubborn and impermanent. This means that this one passes away, the other arises, arises and ceases to be present in each other as causes, conditions support each other to arise and pass away continuously and infinitely. Where are the six paths of beings? Because of that karma. Where does karma come from? Karma is caused by a condition with ignorance that arises. Where does ignorance come from? Due to the conditions of unconsciousness that hopelessness arises, defilements arise from which defilements arise, karma is related to defilements that senses y and righteous reports in the six paths of beings. According to the Mahayana Buddhists analyzed, the ignorance of the twelve conditions arises belonging to the ultimate ignorance and not the basic ignorance. Basic ignorance is also called ignorance. Ignorance of ignorance, is the unconscious mind, delusion. It is this mind that is related to karma and with karma related to this unconscious, deluded mind, which gives rise to the vast and different ambiguity of the world and of beings. The world and sentient beings are related to this basis of ignorance, which inspires the world of beings from beginning to end. Contemplation of this dependent origination is accomplished, causing the seeds of the wrong views of theism, atheism, self-grasping, to grasp the dharma completely where one falls, bringing the mind back to a state of complete calm and awareness. Completely contemplating: Practicing this customary practice is to clearly see the principle of dependent origination: "This passes away, the other ceases". That means "ignorance ceases, then ceases". The destruction of the components in the twenty-two conditions related to one's life has two ways. One is the cessation of ignorance, causing all the factors of the twelve conditions to arise; the second is to cease basic ignorance, make ignorance and everything related to ignorance to be destroyed. Method of contemplation and cessation of the limb of ignorance: Ignorance is not self-contained, it is from the enchanted mind. Beliefs are substances that nurture ignorance and inherit ignorance. So, want to eradicate ignorance, then we must destroy the endowment of love. Attachments are not self-existent, they arise due to conditions in contact and feeling. Contact and feeling are not self-existent, they arise due to the connection of the six sense bases and the six conditions. The six roots of attachment to nama and rupa arise. Name and rupa, dependent upon consciousness arise. Consciousness conditions fall into ignorance and formations arise. So, if we want to eradicate ignorance, we must destroy all attachment and friendship. Wanting to eradicate love and friendship, we must know the protection of the six houses across the world, that is, to protect and suspend love, right where the apartments are in contact with the ceilings. And one must have mindfulness or awareness as soon as the six sense doors are in contact with the six ceilings, that is, one protects the six sense doors when contacting the six ceilings through samādhi. And when the six sense faculties are in contact with the six ceilings, one has awareness and projection to see clearly the six sense organs or the six sense bases and the six sense-senses are conditioned, so they are impermanent, without ego, not self, is not mine, causing all the seeds of ego-clinging and ignorance related to our mind to weaken and they are protected and suspended by morality, subjected to concentration, transformed and wiped out by wisdom. Therefore, to destroy ignorance, we must first destroy attachment and friendship. Wanting to destroy attachment and friendship, we must know to protect, regain and destroy them through samadhi and wisdom. Depending on the level of protection, regression and destruction for loving-friend through the realm of wisdom, the parts of the path of liberation such as right view, right thought, right speech, right action, right life, right diligence , mindfulness, righteous thoughts, appear on the mind. Thus, in order to eliminate ignorance, one must regain attachment through the defense of the six sense doors, when the six sense doors come in contact with the respective objects. Believers are subjected to by the realm of wisdom at the moment of the present mind, so ignorance will also be subjected to and destroyed by the realm of wisdom in the next moments of mind. The method of contemplation and cessation of the basic ignorance: The basis of ignorance is dependent on the unconscious mind that aspires to arise. Unconsciousness means not awareness. Ignorance is not understanding the truth, according to the classics of A function [12], explaining that ignorance is a state of blind mind that does not clearly see the Four Noble Truths. The Consciousness of the Consciousness [13] divides ignorance of two types including: The seedless ignorance and the current ignorance. Seed ignorance is ignorance that sleeps underground in the unconscious, so it is also called random ignorance. The present ignorance is ignorance that binds beings in samsara or the deluded world, so it is also called ignorance. Basic ignorance, in Kinh Thang man [14] called ignorance of ignorance. This kind of ignorance is the root cause of all afflictions, only Buddha's insight can eliminate all this kind of ignorance. Mahayana commentaries start believing that the basic ignorance also calls the basic unconscious, that is the first thought that unconsciously arises in the mind. Mindfulness that arises first in the mind, does not understand the truth, which is called the basic ignorance. [15] So what is the basis of ignorance? The pure mind, the concept that distinguishes the human self first arises in the mind, that concept is the basis of ignorance. Why? Because it no longer has the ability to comprehend all things as it is, so arises the causes of false ego, causing so many defilements and defilements to condition upon them that arise infinitely, endlessly. So, if you want to eliminate the basic ignorance, you must always reflect on No, Formless, Non-action and Voluntary right in the state of enlightened mind. Contemplating the physical nature of the enlightened mind, which is empty, is as, which has no self-nature, which has no self-nature, which has no dhamma, which has no law. Dharma or illegal are all ideas of ignorance. Practicing such projection, so it should be called inconsistent. Due to the accomplishment of this dharma, the basic ignorance is eradicated. The nature of the enlightened mind is inherently empty, which is like, has no self-nature, so there is no form of any concept that can be conceived or acquired in that enlightened being. Usually practice projection to see clearly the enlightened form, which is pure formless, should be called formless. Due to the accomplishment of this dharma, the basic ignorance is eradicated. The nature of the enlightened mind is inherently silent, which is like, which has no self-nature, so the state is inherently unconventional, which does not cease thoughts, is not conditioned by any intention to form, so it is called non-contemplation. Due to the accomplishment of this dharma, the basic ignorance is eradicated. The enlightened state is empty, which is like, which has no self-nature, so it is in that state, which does not have any desire to arise and cease, so it is called involuntary. Often contemplating to see clearly enlightened self is often so pure, so it is called involuntary contemplation. Due to the accomplishment of this dharma, the basic ignorance is eradicated. And with the ultimate cessation of ignorance, only Buddha can cease completely. Why? Because Buddha is ordinary enlightenment, righteous enlightenment, there is no time that he is not enlightened. And since enlightenment is thorough and pervasive, all ignorance is forever ceased. The sutras say that there are four classes of people who are enlightened about the principle of dependent origination as follows: "The lower wise contemplate, but cannot see Buddha nature, and because they do not see Buddha nature, Therefore, only achievements in Thanh Van result. The intermediate position contemplates but cannot see the Buddhahood, so only accomplishes the results of Dependent Origination only. The superior wisdom contemplates the Buddha's nature, sees, understands, but does not understand, so only dwells in the position of Ten Bodhisattvas. The upper ranks, the Buddha's contemplation, by seeing clearly and thoroughly grasping, attained the attainment of Supreme Bodhi results ”. [16] Therefore, by practicing the method of awareness, one can eliminate and end all ignorance, end all two types of fragmentation and transform samsara, attain a life of complete liberation. So, ignorance that ceases, there is no longer any kind of defilements that can be practiced. And ignorance has been ceased, then there is no longer any kind of suffering for any reason to exist. All suffering is completely eliminated according to the cessation of ignorance. Candlestick, Buddha is the enlightened being or the Supreme Enlightenment. The effect of dependent origination The effect of dependent origination is to eliminate self-grasping, grasping dhammas, the cessation of ignorance and the basis of ignorance, in order to achieve a life of complete liberation and enlightenment. Therefore, the sutra teaches "Whoever can see conditions and conditions arises, he can see the dhamma; Who can see the dharma, he sees the causal origination = Yo paticcasamuppādam passati so dhammam passati - yo dhammam passati so paticcasamuppādam passati ”. [17] And this sutra of the Great Eight Nirvana Sutra again says more specifically: "Anyone who can see the Twelve causes and conditions, he himself has seen the Dhamma; Whoever sees the dharma, he sees the Buddha himself. Buddha is Buddha nature. Why? Because all the Buddhas use the dependent origination as a calculation ". [18] Seeing dependent origination is seeing reality arises, and reality arises. both does not arise and transcendent reality arises and falls away right where conditions arise. The reality that arises or falls away is a worldly reality that includes Suffering and Practice; reality both arises and ceases to arise, that is, the thirty-seven auxiliary qualities of the Dao. In the Noble Truth, the auxiliary components belong to the righteous, the righteous, so there is birth and death, and the Eightfold Path is the Path, the Holy Path is free, no longer, so there is no longer birth and death. And the Cessation of the Noble Truth is completely free from contraband, so it is the transcendent reality that arises and passes away. For the dependent origination, the Noble Truth of Cessation is understood as Nature - emptiness and for the solution of liberation, the Noble Truth of Cessation is seen as Nirvana. Tanh - no or nirvana is a reality that is transcendent to samsara, transcendent of discourse, transcendent of all ideas. That dharma can only be seen and experienced by the Buddha, as the Buddha taught: "The Dhamma realized by me is deep, difficult to see, difficult to see, tranquil, noble, super-logical, miraculous, only wise people can understand,… ”[19] CONCLUSION The Doctrine of Dependent Origination thoroughly denies the doctrines established on the basis of self and it also radically negates any theory that dhammas are permanent or completely disappear. And the effect of dependent origination is to completely eliminate the ignorance of wrong views towards self and dhamma, leading to right understanding and righteous liberation.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.11/3/2021.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.