LAW ON ADVICE.VIETNAMESE TRANSLATE ENGLISH BY=VIENAMESE BUDDHIST NUN=THICH CHAN TANH. Today, we go to the third part of the Law of Cause and Effect. The Law of Cause and Effect has three parts: The first is the Law of Karma, the second is the Law of Dependent Origination, and the third is the Law of Dependent Origination. The first two Laws we have studied already. Now we will learn more about the Law of Dependent Origination (Paṭṭhāna). Paṭṭhāna means condition, thāna means place or place, but its ultimate meaning is to stand, 'to stand' here means: a place where other things can put or put on it or 'ground ". The Law of Dependent Origination is like the Law of Karma and the Law of Dependent Origination. It is a "Law of Nature". This law was not created by someone or created by the Buddha. This law is hidden or available even when there is no Buddha in this world. When a Buddha appeared in the world, he discovered that hidden law. After discovering this law, the Buddha revealed or taught sentient beings. In the sutras there is a saying about the Law of Dependent Origination as follows: "Regardless of whether the Buddhas are born or not, there are still these elements, the relationships of the elements, the conditioning of the elements, the interrelation of the elements." That means the Law of Dependent Origination. Thus, whether or not the Buddhas are born, the Law of Dependent Origination is still available. The Buddha was born to discover that Law, through that law. After finding out through, fully understanding that law, the Buddha declared and taught that law to all sentient beings. Like the Law of Dependent Origination, the Law of Dependent Origination is also the natural law discovered by the Buddha, and after his discovery he manifests it by explaining to sentient beings. The Law of Dependent Origination is a more sophisticated law than the two Laws of Dependent Origination and the Law of Dependent Origination. The Law of Karma only explains causes and applies to sentient beings, not to inanimate objects. The Law of Dependent Origination also applies to sentient beings, not to inanimate objects. The Law of Dependent Origination covers both sentient beings and inanimate objects. Thus, the Law of Dependent Origination also explains how Matter is related to the other, not just the relationship between sentient beings. Like the Law of Karma and the Law of Dependent Origination, the Law of Dependent Origination explains the relationship between beings. Besides, the Law of Dependent Origination also explains how Matter and Mind relate to sentient beings? Not only material explanations, but the Law of Dependent Origination also tells about the way in which they are related. In the Law of Dependent Origination, we only know that some of these phenomena are related or conditioned by some other phenomenon; But the Law of Dependent Origination not only tells us how they are related? In what way? Which way? While the Law of Dependent Origination explains how they are related. As before many times I have said: "The Law of Dependent Origination says," These two are related ", but in the Law of Dependent Origination, I say," How are they related ". Relationship between father and son, relationship between brothers, relationship between husband and wife or friends relationship ”. Thus, in relation to Dependent Origination, people often use the word Paccaya Satti (the Force of Dependent Origination). This word simply means that they are related? So, The Law of Dependent Origination not only explains how two things are related, but also how they are related. Thus, the Law of Dependent Origination only shows us more interesting and detailed research methods than the two Laws of Dependent Origination and Dependent Origination. The Law of Dependent Origination is a very profound law in the Abhidhamma. In terms of quantity, Paṭṭhāna is a voluminous book in Abhidhamma. There are seven volumes in Abhidhamma. During the sixth episode of the Tripitaka, the Abhidhamma was divided into twelve volumes, and the five thickest belonged to Paṭṭhāna. Whereas seven thinner books refer to the other six. So in number, the Paṭṭhāna is the most numerous in the Abhidhamma. In addition, the Paṭṭhāna is the most difficult and profound set of the Abhidharma. Four weeks after the Buddha's enlightenment, the Buddha contemplated Abhidhamma. After the Enlightenment, the Buddha spent eight weeks under the Bodhi tree and the areas surrounding the Bodhi tree. During these eight weeks the Buddha did not teach anyone. During the fourth week the Buddha observed the Abhidharma. There are seven volumes in the Abhidhamma, he contemplate sequentially from one to the other. While observing the first six sets, nothing special happened. But when observing the set thu presentation on Law Duyen Causal then six color aura emanating from his body, spreading to the ends of the World. That is because when he contemplated the first six sets of Abhidhamma transcendent wisdom, his Right Samadhi wisdom did not have enough room to operate. For us, even the first set of Abhidhamma is profound and difficult to understand, but for the Buddha's wisdom these first volumes are not yet profound. Therefore, when contemplating on these first six sets, the Buddha's wisdom is not enough room to move. But when he considered the seventh set, the Paṭṭhāna, so profoundly satisfying the understanding, his transcendent wisdom had enough room to function. When the Buddha could contemplate as he desired on the Paṭṭhāna, he was very happy. When he is happy, happy, his mind is also happy and happy. At that time His body - the basis of the Mind - becomes clear, resulting in aura radiating from his body and spreading to the ends of the world. Thus, it can be said that when the Buddha contemplated the first six volumes, his mind was like a whale placed in a lake too small. Although placed in the lake, the lake is too small for the whale to swim and play. But when the Buddha considers the seventh set of Paṭṭhāna, it is like a whale that has been brought into the ocean. When the whale is in the ocean, the fish can swim anywhere the fish likes, so the fish is very happy. Likewise, when the Buddha contemplated the seventh Paṭṭhāna of the Abhidhamma Bodhisattva, his transcendent wisdom had enough room to function, so a six-color aura arose from his body. Now we know that: Paṭṭhāna has explained the conditions or conditions of the phenomenon of matter and mind in a little more interesting way than the Law of Karma and Dependent Origination. In the Paṭṭhāna there are twenty-four conditions or conditions or twenty-four ways in which things are related or conditioned. That is: Hetu: Nhan Duyen. Ārammaṇa: Dependent Origination (Dependent Origination) Adhipati: Chief Duyen. Anantara: Indefinite Dependency. Samanantara: Dependent Origination (Dependent Origination) Sahajāta: Sentence of Dependent Origination (arising together, at the same time) Aññamañña: Mutual Dependency. Nissaya: The Priestess (Support Dependent Origination,) Upanissaya: Body of Medicine and Dependent Origination (Positive Support, Near Medicine) Purejāta: Dependent Origination (Precipitation) Pacchājāta: Post-Birth and Dependent Origination (Dependent Origination) Āsevana: Practicing Dependent Origination (Usually Can You Can Believe, Repeated) Kamma: Dependent Karma. Vipāka: The result of Dependent Origination. Āhāra: Dependent Origination. Indriya: Dependent Origination (Dependent Origination) Jhāna: Dependent Meditation. Magga: Dependent Origination. Sampayutta: Dependent Origination (coordinate, accompany) Vipayutta: Dependent Origination (uncoordinated, not accompanied) Atthi: Huu Duyen. (Appearance, charming existence) Natthi: Immaculate Conception (Absent) Vigata: Ly Tu Duyen (Disappeared) Avigata: Unbelievable Disappointment (Not disappearing). Since this series is just the Basic Dharma, I will not examine the conditions one by one. it is difficult to fully understand. There are twenty-four conditions in total. We can divide them into many groups, but this lecture only talks about one phenomenon "to condition" and another phenomenon "to allow". The "conditioned" can be called "cause" and the "conditioned" is called "effect". Sometimes the word multiplication means that which creates or produces some other. Therefore, I want to remove the word cause and effect when I teach on Paṭṭhāna. I use the words "conditioning factor" and "conditioning factor". A conditional group means a group that helps others arise, and a conditional group means a group that is conditioned. Thus, there are two groups. In the Paṭṭhāna explains the relationship between the "facilitated group" and the "conditioned group". They are related in many ways, such as related by "Dependent Origination", related according to "Mutual Interdependence", etc. Group One, Facilitator Group : This group creates the conditional elements. That is the relationship according to Cause and Effect. In this case Karma or the Law of Karma is a typical example. Suppose you create akusala kamma, when will you receive the result of that akusala kamma? You will receive the Result of Unwholesome Karma in this life, in the next life or in that life after that. Thus, "Kamma" is the "conditioning factor", the predestined factor, which is the cause; and "The Fruit of Kamma" is the conditional receiver, which is the Fruit. Karma belongs to one time and the Fruition is of another time: The fruit can be paid off in this life or in future lives. Thus, the Karma and the Fruition of Karma are related to the Dependent Karma. Here is the relationship between the creator and the creator. The second group is the relationship between the pre-arisen "conditioning factor" "conditioning factor"., it means that the "conditioning factor" arises and then exists a time after that the new condition arises. This is the relation according to Tien Duyen between the "conditioning factor" and "the conditioned factor". Now I'm going to tell you a little more, like you see something. There is seeing, then Seeing arises. Seeing must first arise at least three moments before the Consciousness arises. There are many very meticulous details in the Abhidharma. When you see something, Seeing consciousness arises, but before Seeing consciousness arises, the seeing must cease to arise first. Seeing arises about three moments before the Consciousness arises. Thus, when the Consciousness arises, the Seeing Consciousness is related to the object that sees according to the Precipitation. Here the "conditioning factor" does not create the "conditional factor", but the "conditioning factor" that assisted the "conditioned factor" arises and is present for a while. When we see something, the Consciousness arises, but this Consciousness depends on seeing, but Consciousness also depends on another thing which is the eye. Without eyes you wouldn't see. Thus the eye is also a condition for Consciousness to arise. Now the eyes are with you before the Consciousness arises. In this case there is also the relationship between Consciousness and the eye, in this case the Material eye. This relationship is the Tien Duyen relationship. This means that eyes arise before Consciousness arises, and when Consciousness arises eyes already exist. Thus the relationship is called the Tien Duyen relationship. but this Consciousness depends on the object of seeing, but the Consciousness also depends on another thing which is the eye. Without eyes you wouldn't see. Thus the eye is also a condition for Consciousness to arise. Now the eyes are with you before the Consciousness arises. In this case there is also the relationship between Consciousness and the eye, in this case the Material eye. This relationship is the Tien Duyen one. This means that eyes arise before Consciousness arises, and when Consciousness arises eyes already exist. Thus the relationship is called the Tien Duyen relationship. but this Consciousness depends on the object of seeing, but the Consciousness also depends on another thing which is the eye. Without eyes you wouldn't see. Thus the eye is also a condition for Consciousness to arise. Now the eyes are with you before the Consciousness arises. In this case there is also the relationship between Consciousness and the eye, in this case the Material eye. This relationship is the Tien Duyen relationship. This means that eyes arise before Consciousness arises, and when Consciousness arises eyes already exist. Thus the relationship is called the Tien Duyen relationship. Here is the Material eye. This relationship is the Tien Duyen relationship. This means that eyes arise before Consciousness arises, and when Consciousness arises eyes already exist. Thus the relationship is called the Tien Duyen relationship. Here is the Material eye. This relationship is the Tien Duyen one. This means that eyes arise before Consciousness arises, and when Consciousness arises eyes already exist. Thus the relationship is called the Tien Duyen relationship. If you know the relationship between the perceived and the visible, then you also understand the relationship between the hearing consciousness and the sound, between the sense of smell and the smell, etc.When you hear a sound, by the time you hear it the sound is there are three previous mind moments. You may think: you hear the sound as soon as it arises, but actually three moments have passed before you actually hear it. Thus, the sound is related to the mind-listening consciousness of Tien-Duyen. Likewise, the relationship between Ear and Hearing also follows dependent origination. The third group is the "conditioning factor" that occurs before the "conditioning factor " arises. This is very strange. In the relationship between the "conditioned factor" arises before this "conditioning factor" arises. Relationship arises when both are present, not the "conditioning factor" arises before the "conditioning factor". This relationship only arises and is present for a while. The expression on your face when you're happy, when you're sad is different. Depending on whether you are happy or sad, the expression or physical elements of your face change. Here, the object conditioned by the mind arises later. The matter of your face has been around for a while then your mind arises, and then your mind creates the conditions that make your face happy or sad. In this case, the conditioned factor arises before the "conditioning factor". Here Mind is the "conditioning factor" and Matter is the conditional factor. It is not that the "physical element of the face" arises before the "sad and happy mind" arises. But when the mind arises, the mind conditions Matter to arise. This is the connection according to Hau Duyen. The fourth relationship is the relationship between factors that arise simultaneously. In this case, both the "conditioning factor" and the "conditioning factor" arise at the same time, but one is called "conditioning" and the other is called "conditioned". This is Dependent Origination or Dependent Origination. For example, if you have attachment to something, at that moment there will be Consciousness and other mental states. Tham Ai is a mind. Accompanying with this attachment there are other mental states and with these mental consciousness is consciousness. At the same time Mind can also create the Material elements. Thus, at this moment of Craving, a number of Material elements were created. In short, in the moment of Craving, there is attachment consciousness and other mental states, there is Consciousness and the Material factors created by consciousness. Here, Tham Ai is related to other factors according to the way of arising at the same time or Dependent Origination (Sahajāta Paccayo). They arise at the same time, but one factor is called the "conditioning factor" and the other is the "conditioning factor". Thus, their relationship according to the Sentence of Dependent Origination or Co-arising. Some other Consciousness, Now what will be when the Jhanas arise. What does Jhāna mean? Jhāna means a group of consciousness, and Jhāna Consciousness, then the other mental and physical factors caused by the Jhāna Consciousness. In this case, the elements of the Jhāna are called "conditioning factors" and the co-ordinating factors or the associated factors are "conditioned factors". The Jhanas relate to consciousness, other mental states, and the material element according to the Sentence of Dependent Origination. In this relationship the "conditioning factor" and "conditioning factor" must be present at the same time. If one of those factors does not arise there is no relationship in this way. At the same time of Enlightenment, the Path is fruition, at this moment consciousness arises called the Path of Mind. Together with Taoist there are eight elements of the Tao, other mental states, and material factors generated by Taoist consciousness arise. In this case, the eight elements of the Eightfold Path are "conditioning factors" and the others are "conditioned factors". They relate in a way that arises at the same time, or Sentence of Birth. A further contact was "factor facilitating" and "factor was that fact that" the same arises, and we condition together. This is a case in mutual terms. They both arise and support each other. Likewise, when attachment arises, it arises with a number of other mental states and consciousness, and at the same time they are conditioned on each other. When you take one factor as the "conditioning factor", the other factors are the "conditioned factor". Thus, consciousness and mental states are related in a reciprocal way. * In the fourth kind of relationship: The sentence is conditioned - one is always "conditioned", or - one is always "conditioned" and the other is always "conditioned". ** But in the fifth kind of relationship is Mutual relationship, each of which can be 'facilitated' can be 'conditioned'. Relationship under mutual terms can be compared like three pillars together forming a three-legged position. They work together and one supports the other to be able to stand. The sixth kind of relationship is the relationship according to Canh Duyen (related to subject and object). Here, the "conditioning factor" is the object or scene of the "conditioned factor". When we see something, the object we see is the object or the predestined scene. The Seeing consciousness is called the subjective factor and the seeing is called the object factor. Here comes the subject and object relationship. When we see something, the seeing is related to Seeing in the objective way or Dependent Origination. Similarly for listening, etc., sound is related to consciousness according to Canh Duyen. The seventh category is the "enabling factor" to disappear. Sometimes the object goes away so another object can take its place. That is also called Duyen. My vacancy is the condition for another monk to sit. Such a yield is also called a condition or condition. When something gives way to another thing, the previous thing has disappeared, it is a relationship with many conditions, maybe according to the fourth and the seventh category. When this yield is a kind of the same phenomenon, the "repeating, repeating" is called Co-Duyet Dependent Origination. One type arises and then ceases, then another type of the same type arises and disappears, and then another type of consciousness arises and then disappears. In this case we call the conditions that are repeated over and over as No-Cock (uninterrupted), Ly Tu (Disappear) and Duplicate (repeating). If you understand Abhidhamma you will understand that: when you experience a akusala consciousness or akusala consciousness this consciousness will happen in succession seven times. They arise and perish seven times in a row. When they are repeated seven times, the previous consciousness is related to the following consciousness according to Co-Duyen. The second consciousness is also related to the third consciousness according to the same Dependent Origination, etc. Let us now return to the first category, in the first category the "conditioning factor", which creates the "conditioned factor". It is really a relationship according to cause and effect. Others are not causal, others are not conditioned and conditioned. Many factors arise before, some arise after that, some arise at the same time and then they support each other. So here facilitation only means support as a dependency. Then in the last category it is just the giving up, just the disappearance of some phenomenon giving the opportunity for other phenomena to arise. In the Paṭṭhāna many different types of relationships are mentioned. With the understanding of the Law of Dependent Origination, we can understand the Law of Cause and Effect more fully, and correctly. The final relationship, the relationship by displacement or disappearance is very important to understanding. Many authors write that: Consciousness conditions Rebirth Consciousness or Rebirth Consciousness is conditioned by Death Consciousness. In your opinion, is this true or false? I repeat: "Consciousness conditions the Rebirth Consciousness, right or wrong?" We must be careful here, the word "facilitates" here only means to empty the space or the Glass, not artificially for the Rebirth Consciousness. Thus to say that the Con-conditioned Consciousness Consciousness only means that the Consciousness disappears and the Rebirth Consciousness arises. This Rebirth Consciousness is not a consequence or caused by Consciousness, Rebirth Consciousness is Consciousness, Rebirth Consciousness is the result of some past Karma. Thus, the relationship between the Consciousness and the Rebirth Consciousness here is a relationship in a way that gives way or is a Divine Land, not artificial or created at all. If we understand what this sentence means is artificial or causal then we will get it wrong. Thus, it is very important to know the different types of relationships; otherwise, you will not understand the Dependent Origination relationship properly. So what does the Law of Dependent Origination (Paṭṭhāna) teach us? The Law of Dependent Origination teaches us that: All sentient beings and all inanimate things in this world arise depending on conditions, nothing arises without conditions. Whatever arises, Matter or Mind, there must be conditions for it to arise. In the Buddha's Dharma nothing arises out of nothingness, nothing arises without conditions. It is in the world, but the one thing the Buddha taught that the unconditional is Nirvana. Nirvana has no conditions. In the world, there are always two facts, the "conditioning factor" and the "conditioning factor". Sometimes they are out of fashion, sometimes they are concurrent. There are only two conditions "conditioning factors" and "conditioning factors". We are just a box combination of these two conditions. Apart from these two conditions there is nothing Atta, Self, soul, agent, God, creator of them. Buddhism teaches the Law of Cause and Effect: things must always have a condition whether they are living beings or inanimate beings. There is always a condition or cause for something to arise. Nothing arises without a cause. This cause or condition is not an imaginary Atta, nor is it a God or creator, but only the physical and mental conditions. Hence, the Buddha clearly saw that: all things in this world are conditioned; these conditions are not an agent, soul, self, god, creator etc ... The "conditioning factor" and "the conditioning factor" arises and disappears, arises and passes away, arises and passes away according to their own way, according to their force. There is no way to act or to control them. In the end, then, what Paṭṭhāna teaches us is that there is no Atta. Worldly phenomena only arise and cease according to conditions. When there are no more conditions nothing will arise. You see me, because I'm here. If I am not here you cannot see me. Your Consciousness is conditioned by me, Seeing is not created by anyone. Like I'm making noise by saying here. Because of the noise, you hear it. So your Hearing Awareness is conditioned by my voice. When I stop speaking, you don't hear my voice anymore. All things are conditioned, only when there is "the conditioned" then there is "the conditioned". There is always a relationship between "the conditioned" and "the conditioned" in many different ways. According to Paṭṭhāna there are twenty ways or twenty-four relationships. Now you have understood the importance of understanding the different kinds of conditions according to the "conditioned" and "conditioned". Only when you understand the Dependent Origination relationship can you fully understand the Law of Dependent Origination. Thus, it is important that when you study the Law of Dependent Origination, do not forget to study the Law of Dependent Origination because you always apply the Law of Dependent Origination to understand the Law of Dependent Origination. Indeed, these two laws are inseparable, both must be understood. For example, depending on Consciousness Matter and Mind arise (viññaṇā paccayā nāma-rupaṁ). There is a link in the Law of Dependent Origination, based on the Consciousness in which Matter and Mind arise. Consciousness here means Rebirth Consciousness, Mind here are factors arising at the same time as Rebirth Consciousness. And Matter here means Matter born of Karma. They arise at the same time, but according to the paradigm we say: "It is up to consciousness that 'Matter and Mind' arises". If you do not apply the Law of Dependent Origination to this link, you will misunderstand that: Consciousness creates Matter and Mind. This is a fatal misunderstanding. They arise at the same time, so they have a Concurrent Relationship or at the same time, also called Dependent Origination. You can understand the Law of Dependent Origination properly when you understand the Law of Dependent Origination. Therefore, it is important to know that when you study Dependent Origination, you also have to learn about Dependent Origination. It is not easy to learn both because you need to have an understanding of the Abhidhamma, but it is only a reward. It is called a reward because if you have the patience to learn Abhidhamma, and once you have understood Abhidhamma, it will be easy for you to understand the Law of Dependent Origination and Dependent Origination, clearly and without error. As such, it is important that you learn both the Law of Dependent Origination and the Law of Dependent Origination together. and when you have understood Abhidhamma, it will be easy for you to understand the Law of Dependent Origination and Dependent Origination clearly and without error. As such, it is important that you learn both the Law of Dependent Origination and the Law of Dependent Origination together. and when you have understood Abhidhamma, it will be easy for you to understand the Law of Dependent Origination and Dependent Origination clearly and without error. As such, it is important that you learn both the Law of Dependent Origination and the Law of Dependent Origination together. I will give you one more example. This is a relationship: Due to contact, feeling arises (Phassa paccayā Vedanā). How do you understand the relationship here? Contact arises first, then Tho arises. Is that correct understanding? Contact and feeling arise simultaneously, but one is called "conditioned" and the other is called "conditioned".Thus, contact is called conditional, feeling is called conditional. So called because they relate in a way "arising simultaneously" (Sentence of Birth and Dependent Origination). Thus, even when two things arise at the same time, they are related in the way of "the conditioning and the conditioned." Therefore, only when applying the Law of Dependent Origination in the Law of Dependent Origination can you properly understand the Law of Dependent Origination. Therefore, you must study the Law of Dependent Origination together with the Law of Dependent Origination. This is very important. I think: until now you have understood the Law of Cause and Effect clearly after you have studied the Law of Karma, the Law of Dependent Origination, and the Law of Dependent Origination.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.7/5/2021.