Chapter IV

Doctrine - Sangha and the lay

 -OOo-

DOCTRINE

Suppose we return period of two thousand five hundred years ago and the conversation with the Buddha, we call him a "philosopher", sure he'll only accept this award with much reticence. He will agree on the extent of this "philosopher" in the sense that a "friend of wisdom", but he will identify the nature of the word by saying that he is an advocate who Practices should just appreciate the wisdom that relate to the suffering. He also endorsed the title "philosopher" in the sense of the range of the true nature of the world such things and it controls principles. But if by the word "philosopher", who we want to create a system of thought, then you'll refute that title for his inappropriate.

He did not see themselves as inventors a thought process, which is the discovery of natural laws was revealing. He adamantly denies heavily criticized by Sunakkhatta, a Licchavi nobles, proclaims loudly after leaving the Sangha (MN 12) that he created a theory or a dogmatic statement by Mr. self-inference. He firmly believes in the law of Karma (ie regeneration depending on the nature of the act), he expresses objective truth, and the Eightfold Path he has drawn appropriate conclusions from specific language in secondary Special contact process freed from this rule. According to the Buddha, people are subject to the laws of nature reborn depending on your industry well, whether he who refutes these teachings are.

The fact is some ways scattered in truth he discovered was due to a number of other people do not recognize before Buddha bother at all: any knowledge what the purpose of his release are imparted and welcomed all. However, these thinkers were his contemporaries found his teachings very modern. In the past, no one has ever denied a combination of ego with the idea of ​​rebirth seem diametrically opposed, and no one really describe the situation accurately transparency suffering of all existence and preached with eloquence Such rare. In the teachings of Buddha Gotama, the old new knowledge are combined to form a harmonious system, it is understandable for people with intellectual, however, it's dark and wonderful clothes for what it aims to beyond the sensory world.

The principles of Buddhism can be presented in a number of propositions as follows:

- Present in all forms are suffering (dukkha) because anything is life phenomena are subject to suffering, impermanence, destroy, and sudden separation.

- All living beings are not free to be reborn: the suffering of beings does not end with the death, which is still ongoing forever in the next form of existence.

- Rebirth is governed by the laws of nature in ethical theory of origin, such as karma (kamma), or more clearly, the volitional action (sankhàra) facilitates good rebirth in circumstances and better karma leads to rebirth in evil realms above. Beneficial karma, peace, karma brings harm, suffering.

- Because there is no soul exists after the dissolution of the body, should not be reborn in the form of progressive rotation soul reincarnated into a new body, but by a continuous chain of causes and conditions facilitating arise.

- The dynamics operating cycle of birth and death is desire (tanhà) and ignorance (Ignorance), the dynamics that each person can do to get rid of the self-serve themselves by themselves.

- Salvation is crucial in that round end rebirth and eradicated (Nibbana) beings.

Along with this awareness, the conviction that he had found the key to the end of all suffering is why Buddha confidence (fearless), and the optimistic spirit of his disciples stems from the belief firmly that every effort will be for the purpose of achieving liberation freed days later.

Although the view that life is suffering, Buddhism is not pessimistic, on the contrary, the Buddhist faith firmly established and relaxed mood of devotees. A Dharma practice is like a physician who is explain the disease, but with the assurance that can treat diseases without any outside activity, solely due to the efforts of her patients only.

I. (Dukkha):

Events growth Prince Siddhattha in luxury status, preferences and circumstances, to develop a special sensitivity to pain as a result of strong social status can also understand it emotionally reasonable. But we can ask all the blessings that you do not enjoy that he is satisfied how? It's silly to think that if the king's crown prince in the KAPILAVATTTHU Suddhodana not aware of the circumstances of his happiness. So the only thing is that he has seen a deeper and more demanding. He has a thought is philosophical about "happiness" (sukha), but he does not see it done in his life, and indeed this is not done anywhere.

It is true that his luck in the world, but circumstances kept this threat is real happiness reasonable? And where is the value of the little happiness? A few moments of pleasure so successfully by the eloquence, the moment the imagination fly while in conversation with itself, passion in the arms of women who benefited delicacy, which is worth nothing , take all the joy out of just such a moment again to make way immediately for regular state fully depressed, frustrated and scared about the future - in other words, is giving way to pain pain (dukkha)?

There is only through them petty circumstances, the means of pleasure to escape reality, not the happiness of life. Any happiness worthy of happiness must be sustainable beyond everything what threatens it, freedom is eternal suffering, that is the belief of Prince Siddhattha when he retired from the family, the royal palace and assets to devote his life to the happiness eight players aged twenty-nine.

First, you must place a clear awareness of the nature of suffering, which he is trying to rescue. And so, in his Four Noble Truths to his teachings outlined in 528 BC at the Isipatana Deer Park, Noble stated first definition of suffering ( dukkha ):

"Bhikkhus, this is the Noble Truth of Suffering:
birth, aging, sickness and death are suffering,
grief, lamentation, pain, grief, suffering brain,
resentment chapter, affinity separation is suffering,
suffering is a sudden demand,
In short, the five aggregates is suffering ". (Mv 01/06/19)

The essence of this definition suffering not only presented but must be deduced by analyzing many other statements and draw the necessary conclusions:

1. Birth, aging, sickness and death are aspects of real life and the cup of existence of each individual. While we confirm the nature of suffering, the Buddha Gotama explains that there is no clear pattern of existence free from suffering.
2. Grief, lamentation, pain, grief, the brain reacted to the loss of property and human life itself. Finally things are what give our hearts to love suffering bitter separation: all sexual constraints are creating inner suffering.
3. In addition to the forms of suffering are part of Time (impermanence), there are other forms are part of Space (ly close or special) meeting which is what we hate (resentment chapter) and separated from what we love (affinity separation)
4. The suffering of the increase was due to our common aspirations be fulfilled only partially. Those that wish to achieve but often lead to suffering: not seek achievement, though is expected to survive, make a wish for something or owns something, eventually will turn into pain.
5. Five aggregates ( Panc 'upadana - kkhandha ) refers to the elements that make a personal existence. Each of these five aggregates individual and only that, it is the center of all the pain sensation, so it, too, is seen as suffering.

Five Aggregates are:

- Lust / Body ( rùpa ) with the senses: eyes, ears, nose, tongue, body (touch) and mind (the thought: Manas ).

Due to the senses of the material in contact with the external world should arise:

- Feeling ( vedana ): it is the feeling, we become.

- Ideas ( Sanna ) is the perception of the object is projected into the mind of the observer. These perceptions arise.

- Onions ( Sankhara ), which is the concept, seek, volition, or act according to plan.

- Food ( viňňāna ) finally arising from the conscious thoughts in the form of foreign objects or objects of thought, the law ( dhamma )

As we can see not only Aggregates human element of real life, but they also explain the cognitive processes of continuous functions of them. They are called "five aggregates" because in the process of rebirth, they are clinging to form a new individual by business decision.

Bottom line: the critical significance of the Buddha Noble Suffering is what?

From the starting point that every individual existence which brings suffering, because (a) some form of suffering associated with living close to nature, (b) arises because some of our other lesbian the impermanent, subject to passing variables, or (c) separation distance, or (d) by my desire not achieved, it leads to the conclusion that (e) personal life is suffering.

Suffering, dukkha, the Buddha Dharma is a word only nature philosophies of life, the state has not been freed in the world.

To see this is true requires intellectual maturity. An ordinary man deceive themselves with the temporary state of happiness or pleasure is transient moment, so not everything is found to be suffering. "if identity itself (and other aggregates made ​​up man) is completely hard, absolute contact with suffering, not lost contact with, they will not being greedy for color body (ie physical life) so much. " Buddha told Mahali, in a trip to Vesali (SN 22. 60). Speaking in modern language: the happy moments of the coin was that the gambling machines given to us. They make people continue to gamble despite pastime who knew that eventually he would be the loser.

II. Samsara: Composition of birth and death ROUND AND ITS RULES.

The impermanence of things, the cause of much misery in the world, if brought to the analysis, the final price will be as happy to be afflicted with a fatal termination. But if death is seen as deliverance from the misery of life of the Buddha, the solution of the problem of suffering is not as simple as that! He sees things differently: all beings are bound to the cycle of birth and death ( Samsara ), so we have to be reborn after death, depending on the industry.

Rebirth, which inevitably suffer chronic pain, to take all the excitement of being real disaster, disease, suffering, loss, separation, frustration, and general network itself recur forever, is what India feels that the extreme horror. Indeed reborn opportunity efforts being taken to form a better existence, but whether in the form of optimization as Angels can not escape suffering is impermanent and so is not really free.

Gotama Buddha distinguished (MN 1/12/73; AN 9.68) level of existence or living in interesting (gati) of which we can be reborn:

1. Heaven is the dwelling of the gods ( deva ) enjoy life, longevity and happiness, but not forever, and also all beings, are subject to destructive changes in the cycle of birth and death.
2. Human world where giving the best chance for there to liberate people can learn the Buddha's teachings and can most easily become monks.
3. Animal world.
4. World hungry ghost ( peta ) and finally
5. Hell, in which they are being subjected to torture until now has been eliminated because of the evil of sin can not be redeemed for compensation in other realms.

In the world where there's not eternal life at all. As the industry has exhausted the effect, making a charming angel in heaven or in hell sinner must leave it to the realm reborn in a different form of existence. Devas coal may regret this, but for the beings in hell, this term is both a precious consolation to the unfortunate chain long day.

Looking back on the past that we all manifest the vision of horror. All living beings have undergone countless lives in countless forms of existence, from generation to generation it there, but not be aware that happiness is fleeting, but chronic pain is not end, the desire to remain forever reborn. However, only those who have the ability to develop the spirit of supreme wisdom can recall past lives full details.

Because all lives are facilitated by the previous generation, so there are problems related to birth and origin of this cycle of birth and death. In a Dharma talk with the monks at Savatthi, the Buddha dismisses the issue as a debate that can not answer:

"This, monks, the beginningless cycle of birth and death is. Starting point can not specify where ignorance is being covered, had been craving bondage of birth and death flows in this route. Do you think how the monks, what is more, the water in the four oceans or the tears flowing movement when you wander in this Samsara Road, wailing cry for what they encounter hate , divided from those you love and do not achieve the desired? " (SN 15. 1. 3) ^*

Then from the past, we look to the future: What might prevent the rebirth of life after reasonable? Having the opportunity to liberate themselves from the cycle of cruelty not to let go of suffering goes on to infinity our reasonable?

Buddha is said - and this is the starting point of his Doctrine of liberation because the process of re-birth follow a rule that we need to learn and take advantage of it and then, if we are forced to rebirth, then at least be reborn into the world more peaceful scene - though not yet completely free from suffering.

Natural laws of Interdependent Origination ethical, or the Law of Karma ( Kamma ) as reasons to explain karma to be reborn into a better situation, and karma leads to rebirth in the worst conditions more. Karma create good merit ( punna, kusala ), creating harmful karma, moral damages ( apunna, akusala ). Anyone could only blame themselves for their present condition. Anyone who's doing what now, in the direction of karma or bad karma, that guys are going to reap future rebirth in the form of corresponding high or low Kamma.

"Industrial distinguish the grades of beings inferior or superiority" (MN 135, III 203)

As is often the verse double storied stated:

A migrant travelers
back heel safety return to their homeland,
relatives, dear friends,
welcome Devotional overflowing joy.
well as good karma did,
Will always ready to welcome good people,
Once retired from mundane,
what dear welcome Other afterlife. (Dhp 219-220)

Rebirth in good circumstances or bad is not the reward or punishment for good karma or bad karma, that it is natural consequence. No need to have the judge consider justice done or sharing the payoff - because the law of karma and automatic unfolding force majeure. We can not avoid our karma (AN 10. 206). Like all natural law, this theorem can be useful if used to lie to me I know I adapted to it.

The recognition is reborn and control functions of the business owners in this cycle of birth and death, the Buddha is said to have seen in the Ba-la-canonical subjects, the Upanisads scriptures (the Upanishads) and The most obvious is in the Upanishads named Brhadaranyaka (4. 4. 5) and Chandogya (5:10 .7). Song that makes and develops profound karmic law is his own work, he demonstrates a creative thinker and a modern psychological sophistication.

His judgment: if all actions must contribute to the existence of a future life, being always full of misery, it would be impossible to get rid of existing and misery. Because no one away from action: every word uttered, every gesture limbs are actions. So the deciding factor of the future life of individuals and their characteristics can not find him in the act itself, which must be in the driving force that behavior.

Karma is created by the private volition or mental ( immoral ) evil, acts of greed ( chanda ), or the intention behind behavior ( sankhàra ). If any man have bad intentions and just because external circumstances prevented the implementation of other intentions, they own plans ? care , will act alone was enough to cause the same results with it now. Thus, for each individual determinants of their future is mental attitude of his.

This is a significant recognition is extremely important. First, it moved from karma in action outside of the mind to do , and so we can understand the process of rebirth in terms of psychology. Then it indicates how we can act without creating karma.

As Buddha said, by taking actions (lobha) , hatred (dosa) and delusion (moha) are bound to promote people doing in terms of karma. But anyone who does not act by stimulation of three wicked this way, and freed from the inner craving avoid the karma:

"This, monks, any deed that is done not by greed, hatred and delusion (when it was the end of the root), the issue was now being eradicated, is cut off at the root, made ​​for Tala tree-like song, no longer exists (ie not acclimatized performance), no longer subject to arise in the future. " (AN 3. 33)

Along with the statement above , the path of liberation of the Buddha are outlined on the principle that no action because the desire to succeed, to act in good faith toward all living beings and are always mindful awareness. While such mental training, each creation is a means to achieve a life of bliss in the afterlife and the final liberation from the cycle of birth and death compulsion.

? European Union, sometimes karmic law is deduced in the way of money, such as a person whose life now past due and then decide how well thought of by the money, so there is no freedom in the and even more action. But a lot of the Buddha's statement proves that this is a wrong interpretation. Administrative or more clearly now, the action plan decided realm rebirth, life circumstances, the shape and appearance characteristic of the spirit is reborn, but did not decide the thoughts and actions of people 's.

Within the framework of his personality traits, each person has the freedom to choose the action plan, the plan will determine the future of theirs according to karma. Everyone has the right to control their future , although other levels of control depending on the circumstances exist which raise him.

Between all living beings, human beings have the best chance to turn the mind to the positive trend of liberation, and for this reason, be reborn as humans are considered most favorable . For Buddha, deities is considered too greedy heavenly happiness should not be seen clearly needs deliverance.

III. Anattà: selflessness

Of course, if the theory of rebirth reborn subject matter: someone or something that is reborn? What part of individual schools still exist in the cycle of life and death so that we can really say to be reborn?

Those who seek soul tradition Upanisad (Upanishads) revealed right at the beginning of this, and said to the Buddha Gotama soul or ego (Skt: Ātman ) includes what, which bore the Existing forms reborn as different people wearing new clothes.

His answers surprised that he text. His statement, Upanishads doctrine of self is an absurd doctrine. The ego must be defined as something permanent. But there is not a team in the aggregates (khandha) constitutes a real live human being is the constant . There are certain things that continue to exist after the public network, and therefore does not have anything of aggregates can be considered to be relayed through a new form of existence as "soul" or "ego "both. Having rebirth without a soul reincarnated rotation . Consequently, he taught his disciples:

"Do you think how the monks, color (body: the first group of five aggregates) is permanent or impermanent?

- Impermanence, venerable sir.

- So the sensation, perception, consciousness (the other four) is permanent or impermanent?

- Impermanence, venerable sir.

- But what is impermanent suffering or create optimism?

- Create suffering, venerable sir.

- So what is impermanent, suffering, have turned septic, whether it is reasonable to think like this: "This is mine, this is me, this is my self"?

- Indeed not, venerable sir. " (MN 22, 1138)

Rebirth without getting reincarnated souls transition appears to be contradictions, but the Buddha explains just how long it is contradictory thoughts in the usual way to describe reality . For anyone that may have a rebirth suffer forever, or for any man to assume that rebirth means comprehensive identification of the nature of being reborn through other existing forms another, the doctrine of Karma ( Kamma ) and selflessness (anatta) would seem inconsistent with this conception.

However, if we alter the way of thinking-related entities by thinking related to function , then there is no rebirth transition reincarnated souls will become easy to understand. The continuous life cycle of birth and death unlike the pearl beads around the neck, are connected by a string, ie "soul", through all the pearls through, but rather, them like dice piled up. Each dice is a separate component, but it does support the above that it is related in function. Between dice no uniformity that only the origination or conditionally arise.

If the problem of ego identity during regeneration confuse the Buddha's disciples, then it is even more mysterious than many of the other denominations disciples. During a trip alms in Rajagaha, naked wanderer Kassapa Buddha to welcome the questions in this regard: "O Venerable Gotama, the suffering caused by themselves or by others to make?" (ie the karma and who later bore fruit that is created or different?). Buddha denied both point of view and explain:

"If I say:" A man of action and he is enjoying the life karma ", that is, we see human constant (as this is an assumption made ​​immortal soul connection.) If I say "a doer, someone who enjoys life karma, ie the destruction we see people (as this is entirely hypothetical individual perishes when the public network). Avoiding both of these extremes, the Tathagata has preached the Middle Way "(ie, Interdependent Origination). (SN 12. 17. 14)

The truth lies in between the two extremes, one side of the two most comprehensive human rebirth and contact the other two completely isolated him, everyone is free to create conditions for rebirth "their" in the intentional acts, with estimates, but not completely identical with the beings to be reborn in this business. We should not be thinking: "I will be born again" , but rather, must be thinking: "This round of birth and death, according to career progression (kamma). Everybody individual existence within this feeling of self identity, but the ego is not real life character constant, an immortal soul, it is not consistent with past lives and future climate. " That intersection is just a phenomenal feeling alive, not have basic intrinsic, not an immutable entity.

No regeneration process plays out soul was true Buddha accurately explain the full details. As we have seen, not the actual action ( kamma ) which is the volition, intended ( immoral ) as an affinity for rebirth:

"This, monks, if a person is ignorant intended as a charitable act (Sankhara), the formula (Ana ñ VIN) of the direction he will go to charity. If he intends an evil practice, knowledge of the He will go to the direction of evil: If he intended a real estate practice, knowledge of the direction he will go to the estate. " (SN 12. 51. 12)

The action plan to move properties through informal ethics.

Consciousness is adorned characteristics such as elements now established contacts to facilitate a new life: it makes the mother feel the development of a fetus, or a new charming, yet , the rotation is not in the fetus. The term for this is the new charming " nàma-rùpa " name-identity , in which "list" only spiritual level, and "identity" refers to material composition.

"I was told:" Wake-enabling identity name "(ie a real live human being.) This has to be understood thus:" If the official had not died in the womb, the name-identity (a new) have been reasonable shape?

- Indeed not, venerable sir "(said Ananda). (DN 15:21)

Of course, food is not the only factor that facilitates the development of a new property. To have a baby was born, to find out of the womb - which in Scripture is sometimes referred to as home warm ( gandhabba ) - need a woman during pregnancy and the transmission like a man. Only when all three conditions are met: the mother, the transmission and smells like warm (= rebirth-linking formula) is an emerging life (MN, 38. 26)

Waking the dead mother's heart operation in the future as a spark for life. It provoking factors of the mother and the father becomes a flame (the fetus), but the spark of flame presence there because it facilitates arises there is not a physical thing, but it is an essential condition at ( sine qua non ). In the process of growth, fetal development of its own, this method is not consistent with the way it came to life. When Sati monks of expression that persist through the cycle of birth and death (ie, a kind of immortal soul), the Buddha reprimanded the strict truth (MN 38. 6).

The process of "rebirth no soul" can be represented by the following chart:

                                      Father

Action (intention) -> Food --- +

                                        Mother ---> Fetus

This diagram explains the method not only reborn, but also the business impact on how a new baby into this form . Waking womb unable to find any option to the womb, which is the womb corresponds to the characteristics of its karma . One of "blessed" in terms of karma will promote the development of a fetus in the mother to ensure supply of good genetic characteristics and social circumstances favorable for their children. Impact karma not to the new situation that is useful in the functioning of the new property's condition:

"This body is now of the past, due to the deliberate actions, intentions, sensations created." (SN 12. 37)

Many practical needs require presentation of "no soul reborn" in a form easy to understand and easy to memorize. Thus, the principle of dependent origination ( Paticca-samuppāda ) discovered by the Buddha was transformed into the formula of dependent origination. It is unlikely that the Buddha Gotama was really articulate the sequence of twelve conditions of this link , but perhaps it is the work of the monks in primitive times. Regarding the material, they have to use three separate short sequences depending on the conditions that were used during the Master preached, and then connect them together, regardless of the fact that chain of twelve links the way it was created including three separate life in a series of re-birth, but use different words to describe each of these lives. Anyway, monks monks see the original recipe is a very important recognition to the compiler of the Pali Canon that you made ​​it free for the Buddha's words.

In order to understand the chain link in this condition we need to smooth the intrinsic correlation. It is not a causal chain, as in philosophy, a " causal "is defined as a material to create a result that does not need the support of any other factors contribute to. So rather, each spending part of this chain can function as a " condition ": it is a major factor ( nidana ) among other elements unnamed needed for expenses incurred within the next sequence .

Chain link under these conditions (in the Central 38 and elsewhere) that begins with:

1. IGNORANCE ( avijja ø) is not aware of the fact: all existence are suffering ( dukkha ) and therefore not worth looking for. Because of this ignorance, human development
2. OF ( sankhàra ): he received karmic retribution must be reborn and re useful. As explained above, the characteristics of this behavior deliberately adorn
3. FORMULA ( viňňāna ): This mode after the dissolution of the body led to the development of a new property in the heart of the mother is in accordance with its characteristics, it is
4. LIST-IDENTITY ( nàma-rùpa ): ie a real live human being (but it does not flow into this man). With name-identity, the second person to appear in the chain link conditions.
   because the new beings are born, as well as all the other beings, fully six senses (sensory) - label, ear, nose, tongue, body and mind - so it's aware of the world around him is correlated bases
5. ORIGIN OF CONTENTS ( salayatana ) along with six of this country, through the six senses, it established
6. PROMOTION ( phassa ): exposure to all things in the world. On this basis, the person develops
7. LIFE ( vedana ): the trend (because of ignorance exists) to eliminate the suffering and passion of lost life expectancy, human development
8. AI ( Craving ), ie the desire to possess, enjoy, exist. This is the reason people do not achieve liberation that continues forever propelled into the cycle of birth and death through
9. PRIME ( upadana ) is holding a new man again. So he went into a third life reborn in the framework of the chain link on the conditions.
   third life this is just a way to raise the profile link chain. It starts with
10. PROPERTY ( bhava ) is the development of a new position in the womb charming, soon to be followed by
11. BIRTH ( jati ), and cessation of birth, as always:
12. Lao Tzu ( Jara - marana ).

And so continues the process of rebirth: the cycle repeated again because every sentient being ignorant about the nature of existence should forever desire to continue existing.

So much has been said about the custom chain link conditions. But is not entirely clear, it also presents principles fully customizable conditions that arise from the Buddha discovered. END=VIETNAMESE TRANSLATE ENGLISH BY THICH CHAN TANH.THE MIND OF ENLIGHTMENT.WORLD VIETNAMESE BUDDHIST ORDER=VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.4/11/2013.NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).