The four noble truths.

 

  Liberation means freedom from the shackles, and what binds beings to realms of karma and afflictions ... Because this is the nature of the chains, so the freedom to be reborn bound by karma and afflictions are freed, and the desire to achieve freedom was firmly freed mind.

 

 

The Liberator's Guide

Tsongkhapa (1:34 and 69) related to the question of how to issue guidance to school personnel, "the true guidance." This limit is based on the Buddha's instructions . As I have explained, what makes the separate instructions that Buddhism is related to liberation. When Tsongkhapa presented the practice for those with secondary capacity, he explained liberation:

Liberation means freedom from the shackles, and what binds beings to realms of karma and afflictions ... Because this is the nature of the chains, so the freedom to be reborn bound by karma and afflictions are freed, and the desire to achieve freedom was firmly freed mind.

The concept of liberation is common in the ancient tradition of India. Within the scope of Buddhism, liberation is generally defined as a mental - or more than a quality of the mind - this relates to the freedom from defilements or stains that. Of course, for the Buddhist concept of liberation is closely linked with selfless perspective. Nagarjuna said an accurate interpretation of the Basic Wisdom Madhyamarg , in that he said that a person reaches freedom by ending karma and afflictions, karma and afflictions arising from the false perceptions, and these perceptions can be made ​​speechless by nature are not [1] . In this work, the emptiness Nagarjuna explained as a means to an end to negativity and karma.

Read interspersed Sanskrit texts say that these misperceptions are not as stunned by the emptiness of emptiness. Reincarnation arise on the basis of understanding delusions about the nature of consciousness platform. Thus, understanding the inner nature of the mind to bring calm and disappear from all defilement and delusion in the nature of consciousness. Nagarjuna's view of liberation is the nature of the mind that all misperceptions have been made to disappear.

Tsongkhapa described as karma and afflictions are what bind us, as he considered cyclic conditions in which we are bound. Samsara means the existence coast born with mental and physical aggregates beings possess, linked under the influence of karma and afflictions. Thus, the cycle of reincarnation does not mean just any kind of body and mind that; that may exist with the uninfected cell aggregates, liberated existence. Reincarnation means to be born with karma aggregates. It is reincarnation because we persist in this way, from a set of aggregates to a set of other aggregates. Karma and afflictions confine us here, so there is an element of coercion, lack of freedom on our part. thesis prize epistemology of Dharmakirti see these aggregates as samsara, karma that Then we're in pain [2] .

Sort Of Four Noble Truths

In discussing the truth of suffering, dukkha, as the first noble truth, Tsongkhapa first raised the concerns raised "imperial collection, the truth about the origin of the pain and suffering caused Empire as a result of them. Exalted Why reverse that position? " In fact, the origin of suffering right in front of suffering. In Dignified Testimonials , Maitreya explained that suffering and its origin in the real order, with origins before and then the pain arises as a result, so ... [3] . However Tsongkhapa (1: 269) explains that, when Buddha first preached Four Noble Truths, "masters reverse order of cause and effect" for a particular purpose for only when practitioners come to understand the nature of suffering is really true admiration in the range crane freedom from suffering truly begun. So, the Buddha first taught dukkha. The Buddha emphasized that we must first recognize suffering as suffering.

Of course, when we speak of suffering within the Four Noble Truths, then we are talking about suffering in the usual sense. Normally we talk about the joy and experience of worldly success and hope; we do not see them as existing in the nature of suffering. When we talk about happiness, we often want to say something or great achievements in a secular manner. Examining our own attitudes to those who succeed in secular form, we feel admiration and sometimes even envy, jealousy. Indeed, what they have is what we wished for. Therefore, instead of realizing success in the world of nature is suffering, then we are happy for it. We need to cultivate a deeper understanding of the truth of suffering, dukkha.

Panchen Lama Losang Chogyen [4] summarizes very well. He said that there are many ways in which we can contemplate the nature of suffering. At the first level, obviously suffering (pain suffering) is something that animals can recognize as undesirable and tries to escape. At the second level, the suffering of change (sufferings) is something for the practitioners are not Buddhists cultivate a sense of  mindfulness attack menhu they seek to reach the blissful of the state of meditation, and formless sublime to [5] . But the Buddha said about cultivating a true awareness of the meaning of suffering, he would say that we need to understand the third level of suffering, the suffering of the charm of birth, suffering extensively (out size). Very existence of us are driven and conditioned by karma and afflictions. Tsongkhapa and the Panchen Lama pointed out that the set of our aggregates serve as the conditions for the arising of suffering, and as the future repository in which we are now bound in misery While past karma ripening. If you can recognize suffering in this sense, then you will be able to generate a sincere admiration to escape this kind of conditions exist, kind of karma exists. This is the renunciation, the far left. the forsaken.

Tsongkhapa (1: 269) writes:

Once you recognize the suffering, recognize themselves as children drowned in a sea of ​​suffering, and I realize that, if you want to be liberated from suffering, you have to fight it. Moreover, I realized that I could not end suffering except the cause of its destruction. By examining the causes of suffering, I come to understand its true origin. Therefore, the Buddha said to the true origin.

And he continued:

Following the development of an understanding of the true origin, an understanding that karma defiled produce suffering in samsara, that affliction produces karma, and the concept of self is the root of afflictions. When you see that you can eliminate the concept of self, then I will vow realization of its termination, as well as the cessation of suffering, or destroy Empire.

Then again, Tsongkhapa explains the concept of self is a more pronounced way, relating it to the emptiness teachings. But here he presents the general consensus of all schools of Buddhism that attachment to self is the root of samsara. Suffering arises from its origin, its origins are continuing a major way by karma and afflictions, and the roots of all sorrow is attachment to self.

Changes to Our Soul

In samsara, we all have a sense of self-attachment. It is a congenital mental state, is not something achieved through the exercise of knowledge philosophy. It is a very natural state of mind. But true? It is consistent with reality instead? Just because a perception or a mental state is natural does not mean it fits everything matters is how. We have asked this question and this examination. And when we do this, we come to realize that true self-attachment is a form of delusion. It is a delusion.

Everything appeared to us in a way, but they do exist in a different way. When we react to phenomena disturbing emotions, we just react and take effect on the level of the ordinary appearances. Everything appeared to us as a kind of real property in certain independence and our own we tend to assert that a perception immediately, it is accepted as a specific individual and distinct. We then attached a powerful way to make true status [false] of objects that we perceive. Therefore, we can not respond to everything [crazy] as they really are.

We must examine the gap between reality and our perception. We could distinguish research to routine perception of reality from the reality.  

To do this, we must have a certain way to understand the real modes of existence, the way that things actually exist. In Buddhist texts, all the arguments about the nature not only just come to this: the importance of establishing a proper understanding of the true nature of reality. When we understand emptiness, then we see that recognize our ignorance about such things exist the self (ego) is delusion. And because of this perception is illusion, so all negativity based on it is not sustainable. They can be extracted from the root and cleanses the body condition of our spirit. 

We also need to recognize that the fundamental nature of the mind is not defiled. A man can have temporarily caused the hatred, but even so he will not always be filled with hatred. He can experience moments of love, moments of compassion. Kindness and hatred are totally mental antagonists; they can not coexist in one individual in a single moment. That even a vengeful public not vengeful at all times and there are moments of compassion suggests that the fundamental nature of the mind separate from afflictions such hatred. Fundamental nature of consciousness so lets afflictions arise, as well as the mental defilements opposed to this.

Likewise, our attachment to the self-existence (self) of things can seem to be set a reasonable, normal and natural, but that does not mean it is the whole the nature of consciousness. By cultivating selfless wisdom, we can gradually erode the attachments. Finally we can realize the complete absence of self-existence, [or the complete absence of self or non-self]. The light show that despite a particular affliction that can strongly as how much, but it is not a factor completely separate from consciousness.

There are two very important points: (1) Negativity - specifically ignorance is the root of them - and that idea is not so durable; and (2) negativity can be detached from the main house by the nature of consciousness. These points allow you to know that innate sense of self is attached to mental state can be eliminated. Then when you hear about the cessation of suffering, or destroy Empire, you will have a true feel for a special taste. You will admire with such freedom and started up the road to reach. Tsongkhapa (1: 270) says, "In this way, when you really think so, 'I'm going to witness the end of suffering, it is liberation', you will become interested in right way ".

Thoughtful Sanh Duyen

Your concept of what issues constitute the foundation of ignorance at the root of samsara, depending on your perspective of reality. In the case of Nagarjuna, the stance of his decisions in legal Seventy shelves emptiness, in that he writes that while all phenomena arise from causes and conditions, the ignorance attached to the phenomenon existence as ownership does not change [6] . Ignorance is a mental state of grace being aware of such phenomena own reality does not change. To make this clearer, the Holy God of the Four Hundred who had taught that feels like touching the whole body, including the capacity of feeling, the illusion (delusion) pervades all bothered brain. Holy God then explained by ignorance or delusion manner of methods solve them, claiming that ignorance is no longer arise in the charm of birth was found [7] . Therefore, we have to dig deep and find out the source of the teaching on birth coast.

Nagarjuna in the emptiness of the Seventy who had cited the fact that the phenomenon of formation of the existence depend on the causes and conditions that we do not prove the existence ultimatum [8] . Emptiness is thus set by taking the charm of birth as a prerequisite condition. Speaking in a general way, we realize the cause and effect relationships in a natural way. To a certain extent, in a very crude level, even animals can also make the causal connection. We know that if we eat, we will not be hungry; If they feel too hot, they will find shade. In taking care of our own future, facilitate more human than animal. We're trying to save the future. We're trying to educate yourself so we fully prepared for the conditions of work for more pay, perhaps with a more well known company. We make the causal link between what we want in the future and the conditions necessary to achieve that goal. We formed the basis of the effort on understanding the connections so.

Nagarjuna help us to reflect more deeply on the implications of the causal relationship nay.Van all effects depend on causes like? It is through the interdependent nature of reality. The causal relationship works because cause and effect are inseparable from each other, including the fact. There was a public nature in everything that allows the relationship to happen. Because relationships are possible, so the event can contact each other as cause and effect.

Nagarjuna to show us that by reflecting deeply on the causes and effects we can come to recognize the interdependent relationship of all things. When you realize everything has a nature related, dependent, then you're going to see that all phenomena exist empty nature, essentially empty inside. You can then understand any problem that exists in the form of labeled and how the convention. Therefore, when Buddha charm of birth in the format of cause and effect of 12 predestined, He obviously did not teach emptiness, but He provides the foundation that allows us to understand emptiness [9] .

We can heed the doctrine of dependent being both (1) at the level of cause and effect, and (2) in the form of emptiness. The first (1) coupled with the development of the conditions for achieving a favorable rebirth in the higher realms of samsara than you. The first (2) pertains to hone the causes and conditions for achieving liberation. So charm of birth is important for both immediate goals (favorable rebirth) and long-term goals (liberation) of us. I think this is why Tsongkhapa said that the fate of being the most precious treasures of treasure teachings of the Buddha [10] .

When we begin to realize these two objectives, favorable rebirth must come first; only on that basis we will be able to witness the second goal, liberation. This is because the practice of gradual path towards liberation requires maximum use of capacity of our intellect. The existence of the human race have a form of intellectual progress. This is why in Trang Hoa Quy Nagarjuna's Precious first presented all practice towards achieving a favorable rebirth and then continue on to other teachings. Similarly, Four Hundred who had God's Holy presented a series of three strata of practice: First, you must stop the unethical behavior; then you must terminate ego; and finally terminates your attachment to all the wrong perspective [11] . After all, in the class of gradualist path, you start with these concerns entirely limited to this life, coming to attention for the next life, and then eventually develop a muscle to gain liberation.

Tsongkhapa (1: 270) writes:

Four Noble Truths are taught through repeated throughout the Mahayana teachings and Theravada. So Blessed [12] was included in the Four Noble Truths of the important points of interest in cyclic processes and the end of it, so that teaching is essential for the achievement of freedom . As a summary outline of this practice is important, so it must be taught to the human subjects in this sect.

Tsongkhapa made a very important point: the teacher must guide human subjects on the basis of chain Four Noble Truths, this is the true guide of the Buddha.

Truth About Suffering

Tsongkhapa in Ca Spiritual Experience says that if you do not act within the contemplation of truth errors suffering, then you will not develop a genuine desire for liberation [13] . If you believe in the existence of reincarnation is not such a big problem - and it's really totally happy - then you simply will not truly wish for freedom from it.

At the same time, if you're not reflect driving conditions samsara - the source of misery - then you will not know how to cut off the root of suffering. Even if you recognize the suffering nature of samsara, but just make a wish or prayer alone to be free of it, it will not help you be free from suffering. You have to think about what conditions lead to her suffering. So Tsongkhapa taught that we need to improve both the Disenchantment of samsara and the realization of these factors bind us to it.

In General Comment Tsongkhapa (1: 265-295) presents a reflection on the nature of suffering in three stages: (1) reflecting eight types of suffering; (2) contemplation of suffering six categories; and (3) further meditation on suffering. About eight kinds of suffering, Tsongkhapa (1: 279) says:

Buddha said, "In short, the five aggregates are suffering." The reflection on the meaning of this doctrine moreover happen within five points. The very nature of the aggregates is dominated by karma and afflictions are:

(1) the boat for future suffering; 

(2) the boat for suffering based on what exists now; 

(3) the boat for the suffering of physical pain (pain suffering); 

(4) the boat for the suffering of change (sufferings); and 

(5) the suffering of the boat for the conditions (of suffering). 

Reflecting on these things constantly. 

    Here, for the first point of interest, we minimize suffering in the future life by capturing five aggregates.

The mental and physical aggregates of us arising through conditions of karma and afflictions, so they have the character and nature are very close to karma and afflictions. We have a downside to the quality that was exacerbated by karma and defilements, so that they can easily navigate to suffering. In this sense, they are "the boat for future suffering."

During the Dalai Lama's 12th, there is a very good scholar Mongolia to accidental contact with anything that makes him seem trach.Ong control was disgraced and felt sorrow for themselves. Then he touched his own body and say, "Oh, all the pain and suffering became possible because my body randomly convention, this adaptation karma". The view of Buddhism is that all the problems in the world, both social and personal, occur because our existence is determined by karma and afflictions. They tell us what kind of body and mind is the basis for all this negativity arises.

Tsongkhapa (1: 279) writes:

For the second point, the adaptive aggregates formed the basis for the condition, such as sickness and old age, based on the already existing aggregates. The third point and fourth are happening because the aggregates are linked accommodate trends obstacles to this are two kinds of suffering.

"Two types of this suffering" in relation to clearly suffering (suffering pain) and pain change (sufferings). Tsongkhapa (1: 279) continues:

Referring to the fifth point, the very existence of these aggregates constitute adaptive nature of the suffering of the conditions (of suffering) because all the constituent elements depend on karma and afflictions ago the suffering of coastal living conditions (of suffering).

Through discussion of Tsongkhapa (1: 281-287) on six types of suffering, we come to the three types of suffering. This second of three categories, the suffering of change (sufferings), Tsongkhapa (1: 289) writes:

The feeling of joy is experienced by beings in samsara like floating pleasure is felt when placed in cool water or fire burns pimples; While temporary feeling faded, the pain arose.

This is one reason why even what we recognize as the joyous experience, the latter is considered in the nature of suffering. Dharmakirti in the epistemological argument Awards have shown that the impermanence must direct us to recognize the suffering nature of samsara [14] . Along causes and conditions arise and everything fitted them with a temporary nature, a quality of existence is not only subject to change, that really is changing every moment.

One school of Buddhism, Sa Pipa Master thesis, presented in the form impermanence of a cessation of existence of an object. They talk about what is known as the four characteristics of the phenomenon charm of birth: birth, head, horror, and death. But all the other schools of Buddhist understanding of impermanence in terms of the existence of each moment, the transient nature of things. The truth is a transient phenomenon is not dependent on its interaction with a certain new conditions. Rather, the main causes of the phenomenon brought it exists as something with a temporary nature.

The transient nature of all phenomena is dominated by the causes and conditions thereof. Thus, in the particular case of the present circumstances of our causes and conditions is what controls us? We are karma and afflictions. In the form of karmic teachings twelve, getting the first chain is fundamental ignorance (ignorance). Even the term ignorance (ma Rigpa) is seen as something negative [15] . With a cause of such negative results is mandatory to be negative. Reflecting on this carefully, we see that there is no real basis or any sense of fulfillment in samsara. 

Continuing the metaphor, which he has used before, Tsongkhapa (1: 290) explains the conditions of suffering (of suffering):

The neutral feeling defiled like burns things physical contact with pleasant or frustrating. Because these feelings coexist with the disorder tend to, they constitute suffering from conditions (of suffering), is the first, as explained above, is not just connected with feeling alone.

Tsongkhapa has previously explained that not only our feelings alone, but all of the mental state and the mental factors associated with them, as it's characterized by suffering. He (1: 289) writes:

This is called the suffering of change (sufferings) and includes not only the sense of self; but also the mind and mental processes similar to it, do arise that feeling.

Joy, pain, and the neutral feeling is suffering, all are unsatisfactory. All mental state combined with the feeling of suffering and the sense of power and their subjects, what gives rise to the pain he is feeling. All sentient beings suffer, so they are classified together.

Four French press

In four legal doctrine publications [16] , the first is all the charm of birth method is impermanent or transitory (tributary of impermanence) ; The second approach defiled all the suffering in nature (necessarily of suffering) . This is the view of Tsongkhapa. However, after explaining that all conditioned phenomena are impermanent birth and all defilement phenomenon is in the nature of suffering, the Buddha did not stop there. Perhaps saying that the only just this alone will do more depressed and feeling more discouraged. This pain will not go away right? Or is there a way to do it terminates right?

This is why Tuesday mark important. The Buddha taught that all phenomena are empty and empty self (anatta dharmas) . Of course there are many different ways to explain the doctrine of selflessness in the different schools of Buddhist philosophy. However, overall speaking, all schools of Buddhism accept that it was the attachment to the self-perpetuating or inherent existence or acceptance on self is the root of suffering. This is the source of all the other afflictions. In fact, the attachment of inherent existence can be proven to be a promising way to realize ideas and experience the world. It does not fit with reality. Thus, there is a method of resolution for its energetic and we can hone methods to neutralize them. This is the method of full capacity, when applied, can eliminate uprooting attachment and ego. So, the Buddha speaks of the fourth seal: nirvana is true peace (nirvana calm). By applying the method to neutralize the powerful against the root of suffering is attachment to self, then we can develop insight into the nature of the scan lens suffering. This will lead to the realization of Nirvana, the true peace. It is wonderful to connect with the publication of four practices four Noble Truths, bring them to the point of a consolidation method:

Tsongkhapa (1: 290) says:

Within the scope of the suffering of the conditions (of suffering) are affected by karma, past lives, as well as the troubles, and co-exist with the seeds will generate suffering and sorrow future, it coexist with the disorder tend stubbornness.

He then explains why the suffering of conditions (of suffering) is extremely diffuse, quoted (1:29) in Thai Business Type:

Nan Da, the body acts as walking, standing, lying down, or sitting each must be understood as suffering. If the meditator analyze the nature of the physical behavior, they will find that if they used to walk all day and not rest, or sit down, or lie down, they will taste like walking monopolize suffering and will experience feelings of intense, distinct, unpleasant and unbearable. The concept is fun walk will not arise.

Nan Da is a cousin of the Buddha, Tsongkhapa further quoted in the book business (1: 291):

Nan Da, when the delights of this defilement arises, it is only suffering arising; when it ends, it's just the nature of suffering ceases. When it arises again, it's just a phenomenon arising charm of birth; when it ends, it's just phenomenal grace being terminated.

By Suffering from?

We also have to give the origin of suffering (training base). In explaining the nature of the affliction. Tsongkhapa (1: 298) cites the epistemology of Asanga:

The negativity is defined as a phenomenon, but when it arises, it is causing an uproar in a trait which, through generation, it takes quiet the mind-stream [17] .

The mind has a nature balanced. The specific mental, thoughts, or feelings tend to disturb that balance. The nature of this affliction. The effects can range from very coarse to very subtle.

In the schools of Buddhist thought, the schools have accepted the concept of inherent existence and Middle School Implications totally deny the inherent existence. The first group of schools of Buddhism have consensus on the nature of the disturbing nao.Tuy course, Implications Middle School has a much more subtle way of understanding about what constitutes attachment inherent existence (ego attachment). The idea of ​​a subtle form of attachment to the inherent existence changes the way that they understand these afflictions such as attachment, aversion, delusion, and so on ...

Asanga's definition of negativity might be acceptable if we study in a broad sense. What he wanted to say "disturbing" or "unbalanced"? We can make a few guesses; I would recommend a comment. Note that Tsongkhapa (1: 300) concludes his explanation of negativity problem arises of how to these words:

Ten things I have to explain this disturbing suit epistemology and Du-old Master Address conclusion of Asanga and Aggregates thesis of Vasubandhu [18] .

We can understand this as implying that Tsongkhapa think there is a different way to the more subtle and disturbing insight nao.Co Maybe we need to add a quality: the making of this disturbance is not have a certain control on our part . When a practitioner cultivates compassion and experience to become truly strong when you feel the pain of another person; truly a disturbing factor. However, the kind of uproar would not have arisen without a control from us. There is a space for this voluntarily because you're choosing to share the suffering of others, the deliberate cultivation of compassion does. These feelings seem to arise disturbed with the natural inclination is negative, but the emotions arising from the deliberate exercise in which we reflect and reason - these generally positive .END=VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTMENT.WORLD VIETNAMESE BUDDHIST ORDER=VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=THE EIGHTFOLD PATH.NAM MO SAKYA MUNI BUDDHA.( 3 TIMES ).AUSTRALIA,SYDNEY.31/7/2014.