Two Features selflessness .

C ate on the teachings of Buddha Shakyamuni, only Theravada Buddhist doctrine's built self (pudgala-nairatmya), ie being selfless, not until three centuries after the Buddha's nirvana, the school Mahayana Buddhist does not stop there but went a step further than the French to build self doctrine (dharma-nairatmya), ie selfless things. Hang on, the self is an illusion largest since its birth in the mind of any kind of craving. The cessation of craving is a necessary condition for the liberation process. The Mahayana and Theravada scholars unanimously to remove faith in self (the I) and what belongs to the self (the I's). Anything that is called soul, beings, humans are the primary cause does not exist, even beings, sages, or Buddhist bodhisattva just mere names, it can not .

Although Theravada scholars deny that I, they still believe in the entity of all phenomena. School Sarvastivada and they gave a number of series of relatively phenomena: the physical entity, ideology, ideological functions, these factors combined. These things exist only in brief moments, but it brought in a long-term nature. For Mahayana scholars, are interdependent phenomena, they can not exist. These phenomena are empty, devoid of substance and character at all. From the third of this empty inevitable result followed

NO, formless, INCIDENTAL WORK:

Everything is not born does not kill, because the material is false from what is not real, in fact, never have, was not born then of course there is no killing (No).

Phenomena, which do not kill unborn, is entirely peaceful, quiet, this is the nature of all phenomena (formless).

Things, was pure and serene, are equal and no two phenomena. That is why the Mahayana scholars not only to observe that phenomenon observed absolute pure nature of all phenomena. What is the absolute purity? That is what is not being, not destroy, not create, and does not exist (the Supreme).

Before the two theories above, these four lectures at Sarnath, the Buddha has given a form explaining very basic. He said: "All phenomena are suffering", they are always changing. He continued: "The origin of suffering is craving", but when nothing is born, they can not talk to the source. Buddha continued: "There is a way to end suffering, which is Nirvana," but the pain never existed is not nirvana longer worked, too, samsara should never have nor need right to escapism. Finally, the Buddha said: "There are way leading to the cessation of suffering," but he always useful method when there is nothing to kill. Faced with nature 'No' of all the things, the attitude of the place is not doing anything, do not say anything, not thinking anything. This is not nature, and Unknown Unknown the Minister.

NON

Some western scholars have tried to find something negative to explain the absolute no, but when the Mahayana scholars say that all beings and all things are empty, they do not create any properties What for us all. They refuse to say nothing of not all. It's not due to that not being empty and phenomena: they are empty because they are always changing, so-called non-existent. Notably, all of the things is not only temporary value: it just needs to leave the raft to the other side after the river, such as prescription drugs are no longer needed after the patient has healed. That is why the Mahayana scholars are not nihilist: people in negative nihilism what they see, but the Mahayana scholars should not see things not confirm nor negative things.

TRUTH RELATIVE & ABSOLUTE TRUTH

Since it is an idea born this contrast: a Mahayana Buddhist culture of a big ambition of compassion, benefit of others, and offer a multitude of virtues, the practice of Buddhas, Bodhisattvas, the Others hold that all human beings do not exist, empty of all phenomena. Thus one must choose: The first is the Buddhas, Bodhisattvas being taught, the second is not one of the one. The Mahayana scholars themselves make such arguments and find out the answer to this theory that there are two values ​​of truth: a truth is relative (samvrti-satya), the other is absolute truth (Paramartha -satya). Having never gone through life's daily legal practice is relatively impossible to recognize the wonderful, it's just a matter of getting to find nirvana of calm. So, living in relative truth as a necessary starting point, because it is the means to attain nirvana, as it must be used to pull the barrel.

From the Mind of new, not fully enlightened, Bodhisattvas must practice six measures Paramitayana: Giving, Morality, Patience, charge, Meditation and Wisdom. This method is temporary secular and legal practice Paramitayana. However, when his mind is open wide to absolute truth and understand both the nature of human beings and not things, that the practice of law Paramitayana thinking that with a high extreme beyond the ordinary, with the profound truth: that no longer show generosity for people who are for items received and again, over the whole world except when the crime and regardless of merit attention, right and wrong; paramount patience when the mind is no concept of pain or frustration; diligence is complete without trying to be out of the body and mind; super Vietnamese meditation is observing the stampede concentration and wisdom is a great except for the deluded mind is the illusion. The bodhisattva's paramount is the perfect end to language and thought. When this attitude is consistent with the truth than to achieve results with action by discrimination and prejudice. By accepting the truth of relativity, nothing negative from the point of absolute truth, Mahayana scholars stand in middle position between positive and negative, between existence and non-existence. This is the teaching of the Middle Way which avoids all imperial opposition. END=VIETNAMESE TRANSLATE ENGLISH BY THICH CHAN TANH.THE MIND OF ENLIGHTMENT=WORLD VIETNAMESE BUDDHIST ORDER=VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.3/11/2013.NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).