Liberation and kindness .

Sorrow

In terms of the origin of suffering, collective empire, the Second Noble Truth, Tsongkhapa (1: 298-306) first discussed the negativity. Basically that says there are 10 kinds of afflictions [1], 5 in that directly relate to our views of reality (five fillers used) and 5 other things are classified as non-negativity views (contingent interests use). But in terms of experience, we are all very familiar with negativity. Asanga defines defilement as the mentally disturbed state of mind-stream [2]. If we analyze our experience carefully, then I think it's clear that most of the mental harassment from the negative mental state which we call afflictions. These afflictions are not directly related to the attached views, anger, and this group (five fillers used). They are emotional, disturbing situations, as well as cognitive factors less prominent. In contrast, the negativity is related mainly agency perceptions: they are kind of disturbing intelligence. The views afflictions particularly serious because they directly coordinate with false identification, thinking about everything other than the way they really are.

Each category has a set of afflictions of the specific methods covered in teaching. For example, kindness is an antidote to antipathy, hatred and animosity. If you have troubles with attachment, particularly in the form of desire, then the proposed method is that you just meditate on the impurities of the body. However, this method of solution to suppress action only against those afflictions directly, rather than eliminate that negativity. In the case of afflictions such as views, doubt and wrong, because they are intelligent forms of delusion, so they neutralize methods related to practical intelligence. Therefore, the primary method to neutralize the negativity views related to cultivating wisdom saw things as they are. Because of this reason, the resolution of this method, when fully cultivated, is capable to eliminate, rather than merely suppressing negativity .

Worthy Moon made ​​this point in the Ming Cu thesis [3]. He said that the classic presentation of the method against those things afflictions such as attachment, aversion and hatred. When you analyze it carefully, you'll see that each of the methods that work only for its respective afflictions. For example, meditating on the impurities of the human body will reduce the desire, but it does not help for anger and aversion. Compassionate meditation on operations against aversion, hatred and animosity, but is not effective against attachment. In fact, meditation on the impurity of the human body can sometimes lead to distress aversion in relation to the body. Also, kindness meditation focused on a particular individual that will help with anger, but sometimes it also leads to an increase in negativity attached. In contrast to all other cases, the methods of fight ignorance and delusion - wisdom understanding emptiness - is practical for all kinds of afflictions. Worthy said Nguyet of the methods to eliminate all thoughts of negativity because that idea of things existing problem of how the main source of all troubles.

In terms of our own experience, we want to look and consider this the nature of the affliction when they arise. When we do so, let us examine the issues and thoughts serve as the basis of negativity - in the sense of attachment to the illusion inherent existence. When we have a strong emotion, such as anger, attachment, or, for a certain object, then we can note that the underlying emotional response to the redundancy we have a recognition of a certain reality. We estimate that we are responding to an independent object or real existence. If we can use wisdom to discover the nature of the permanent structure or human subjects, then a strong hold on the object clicked weakened attachment and emotional feeling to stop.

In Basic Madhyamarg proceedings , Nagarjuna defined nature or essence (svabhava): "nature is based on availability and not anything else" [4]. When our minds are attached to an object, and we have a feeling strong reaction to it, we assume that objects are independent and availability, homogeneity and specific. The negativity was cut off when we destroying and disintegrating concrete homogeneity and clarity of them. The troubles began to lose hold of them tightly. This is why the chemical methods against delusion is real wisdom in the form of birth certificates coast of emptiness.

A psychoanalyst, but I met a few years ago who told me that in his experience, when someone has a sense of hatred for another individual, then that person feel more quality criteria Hated in the extreme - but 90% of these qualities is the delusion of the spirit are experiencing hatred. Of course he does not speak in the understanding of Buddhism, but rather as a scientist. However, this view entirely consistent with the fundamental understanding of Buddhism where the disturbing emotions such as attachment and aversion to laying the foundation for her mistake, delusions focused manner and understanding of the subject.

  explain these issues do arise disturbing actions will, that is, karma:

Thus, while those under the influence of delusion and defilement views of the aggregates concretized through the body, speech and mind involved in immoral acts such as murder, they accumulate karma its not praiseworthy. Those who carried out these acts in the realm of sexual ethics, such as the practice of almsgiving, or maintenance of the ethical principles, accumulation of meritorious karma.

 

This being the case, I can not find a method of uprooting desire for the bizarre realms, through extensive analysis meditation mistakes in samsara. Also you can not use discernment to properly analyze the meaning of selflessness, and can not become familiar with two kinds of spiritual Enlightenment - or digest Mind. In such circumstances, the ethical behavior of children - with a few exceptions that the importance of "field capacity [merit]" - will constitute a characteristic origin of suffering, and so it will provide energy for the process of reincarnation.

This is an important point. We can engage in more ethical behavior such as generosity and morality. But with the exception of ethical behavior are complemented or reinforced by a factor of three in three main aspects of the path to Enlightenment - (1) the true renunciation, (2) proper understanding of emptiness, and (3) Mind - by not, with a few exceptions, ethical behavior, our will is one reason for the continuation of the cycle of misery. Tsongkhapa relate to the exceptions in the form of "field capacity [merit]." Bodhisattvas is a field of merit, they are practitioners, all dedicated beings, infinite in time to benefit all beings. So any mutual influence which the Bodhisattvas - to see or hear the bodhisattva, or even a reflection of his work - will also become the basis for the creation of merit. As somebody said that even hurt a bodhisattva, perpetrators of harm, through the relationship that, in the long run will be brought to the happiness and good things.

Twelve of Interdependent

  followed by an explanation of the twelve causes and conditions. Indeed, this teaching is a thoroughly drafted the Four Noble Truths, where two sets of causes and effects is presented. Start with delusion, the Buddha explains the origin problem of suffering (set base) and afflictions including karma, has arisen of how suffering. A delusion arises defilement as willed actions, is what led to the emergence of mental and physical aggregates are the basis for the feelings of misery and pain. With the aggregates become receptive capacity, is what makes the sensation was born. Cycle up to extreme old age and death, including the experience of grief and sorrow. So, here, by the clear presentation of the continuous problem as the origin of suffering arises how the suffering, the Buddha also presented in reverse order of the process completely, thanks that you can implement the cessation of the cause of suffering, and in this way the cessation of suffering. In this way, twelfth predestined also teaches cause and effect coordination with the progress of the Enlightenment - that is, the truth of the path (sole director) and the truth of the cessation of suffering (anti-imperial). The Buddha emphasized the importance of this doctrine. In the law, the Buddha advised monks to take the wheel depicting the life, twelve elucidate causal, on the walls of temples and monasteries.

Twelve of conditions have three main characteristics. First, get the eighth and ninth of chain characterized by negativity, while the second and tenth of the characteristics of karma, action will. The remaining cases of specific chain of suffering. In this sense, when we talk about suffering, we are not just talking about feelings, but about the truth of suffering is the First Noble Truth (dukkha) of the Four Noble Truths.

Some links that bound is called the progressive elements and push to get the chain and the other is called the delusion factor. Some links that bound is called the implementation factors and other things that factor is realized. Overall, the presentation of twelve causal explanation chronological order through which the life and future are linked in chains charm of birth. A cycle of twelve causal requires at least two lifetimes. Typically, there will be a third life was a cycle of twelve causes and conditions of termination [5]. The link in the first twelve karmic ignorance. There are several Buddhist master identifier ignorance in the form of mere ignorance, but most of the gurus confirm it as an active form of understanding is wrong, misguided perception [6 ]. So ignorance of the twelve causes and conditions related to fundamental ignorance, a misconception about everything existing problems like. So your opinion about exactly what this ignorant perception depends on the problem you understand the nature of reality glasses examined how. In general, we can describe the two main types. There is a fundamental ignorance of understanding delusions about the nature of reality. Also, there is a different kind of ignorance that is the illusion of understanding about the causes and effects of actions. The latter are coordinated directly with the orders of the negative behavior, while the first type of ignorance is the root cause of samsara as a whole.

The link Monday, Industrial, contact willed behavior. Tuesday in this link, formula, there are two time periods. The first phase is the cause. This contact form at the moment and immediately after termination of industrial action and it is recorded on the form. When a new rebirth occurs as a result of this act, individual cases of food is the first phase of the resulting formula. In developing relationships with third chain, Tsongkhapa explained that, although the classic six foods mentioned, those who accept the basic formula (alaya) took third chain problems related to heart that basis. And if someone does not agree basics of that, then get chained Tuesday simply related to spiritual knowledge (or consciousness). In any system whatsoever, it relates to serving as the basis for the traces of industry.

The main advocate for a fundamental understanding of those classically Tong Duy Thuc, including for instance Asanga. Asanga presents many diverse debate to prove the presence of the basics. The basis for the statement that there is a stable platform and a morally neutral matter containing the seeds of karma. When a Bodhisattva advances penetrating wisdom may state no-mind, even at that moment some traces of the past now how it is to continue. Since there is no condition exists unethical at that time, there must be a neutral formula still carrying the seeds of karma. Basics that role. But capacity decisions behind this conclusion is the recognition that there must be a continuity of consciousness, something can be found when you search for the essence of it. They feel that when you're looking for true relation to the term "ego", they must have a certain inherent existence at the end of this analysis. They admit as self basics that basis, the continuity of a stable neutral form. Others accept the inherent existence but does not accept the concept of basics, so they say that the spirit of common knowledge (consciousness) is our repository of karmic seeds, the traces of the past behavior.

However, other Buddhist masters deny any notion of inherent existence (svabhava - nature) and so they deny all access to the previous assumption that demand for what that specific and when you're really looking for human nature. They say only the truth that a person can relate to as human beings is the "I alone", the "me" nickname. So, according to their views, knowledge at the time of termination of industrial action marked, but this is the temporary nature of the seeds contain him. The basis for the long run this trail is the "me alone" is.

The link is Wednesday and matter. Thursday is the basis of sensory (mainland import). Friday is the exposure (exposure). Saturday is the feeling (feeling). I will not detail these.

The eighth is the desire (love), and ninth attachment (manually). The difference between these two desires are more in touch with the experiences and inner feelings; while the ninth is the attachment is a form of attachment is related to the more external objects. Ninth related to attachment to the objects do arise are different feelings that we desire. The link is ninth with an element of reaching out, wants and desires the object.

The link is the tenth viability (organic). This is a condition in which past now become a comprehensive operation in two stages. The first stage is the moment before death; second stage occurs when people appear in the intermediate state (bardo), the state transition between rebirth. While getting second and tenth chain both kind of business, not really the tenth business because business means action. Real action is in the distant past. It passed, but it left the tracks, or seeds. One can think about the continuity of industrial capacity as the next phase of this trail. Or you can think of it as a continuum of state disintegration (zhigpa) of that past behavior [7]. Either way, you can not say that suffering is the tenth chain behavior causes; it is a condition in which traces have now fully operational. Then, questions are being chained eleventh and twelfth are old and dead.

Twelve of Interdependent And Born Again

Twelve causal chain being similar fate initiate such action in a full cycle of samsara? Given that a typical projection now only a single rebirth. Just before the rebirth, will now operate traces and its capability to provide complete, then rebirth occurs and within 12 alone was predestined to be terminated with aging and death in life 's life. But sometimes a lonely now activated, for example, a hundred lifetimes. In such a case, the links that bound to the same thing before, but since getting 10 in each chain rebirth in 100 times its own rebirth with every moment subsequent capacity exists by its own chain problems of birth, aging and death.

Surely there is potentially a case in which there are fundamental ignorance, followed by an act of the will - but even before this industry is triggered by desire and attachment, a complete rotation 12 new karmic will start and be completed. That is, the new isolated cases of fundamental ignorance arises now as far as how many lives can be experienced before the operation of basic industry. Today, from the moment we wake up till now when we listen to teachings, fundamental ignorance may arise many new career - a career that was the beginning of the 12's entire coast.

 

This is the case, the implementation should be understood as follows: the behavior unethical will be motivated by ignorance about the industry and its impact on the layout of a potential trend in the wake of bad karma. this makes ready for work turns into reality for a group of links that bound the suffering of rebirth, the cycle begins with the termination method with the results and felt valve. Through the continuous nurturing of desire and attachment, the trend this potential is enhanced, and birth, aging, and so on ... will be turned into reality in the rebirth of suffering that followed.

Such a choice is motivated by ignorance of the meaning of selflessness, the praiseworthy acts of the will - such as ethical principles in the realm of education - or action will praiseworthy - such as cultivate the meditative calm of the higher realms - the layout of the potential trends in the food industry healthy. This ready group for the realization of these factors begin wake cycle and end result with feelings for, respectively, a happy rebirth in the realms of education or a rebirth as a Sun in the higher realms.

After explaining this in detail, Tsongkhapa (1: 323) teaches the importance of it in practice how:

When I reflect on the street in a certain way in the realms of 12's charm is the best method for the generation of trance province with samsara. Reflect the activation of professional, ethical and professional immoral that I have accumulated through countless lives or is born or results spit shit roots by the method of resolution. When craving and attachment in this life nurturing them, you will wander in the realms of happiness and suffering under their control. The drought may have a multitude of industrial activity that you have accumulated as a normal beings, but they are free of samsara because they no longer disturbing. Once you have achieved a strong belief on this, you will see negativity as enemies and will make an effort to eradicate them.

Tsongkhapa (1: 323-324) then explains the practical problems of the beings of three capacities can be summarized in the reflection of 12 suffer this chain:

With this concern, the great spiritual Puchungwa you engage in mental training grounds just over 12 and he has predestined strata of gradualist path is merely a reflection on the process through ... and in the end, this chain of suffering. He explained that reflection on the process through, ... and an end to the suffering of the realm of this chain is suffering teachings for those with smaller capacities. Reflecting on the process through, ... and to the end of 12 of the world's fate is happy teaching for those with moderate capacity. Teaching for those with large capacity is first assessed their own circumstances consistent with the two practices. Then they develop a loving and compassionate beings who used to be their mother and those who wander through the realms of 12's charm. They self-training in aspiration to become a Buddha for the benefit of all beings and practicing progressive path to the final result.

Therefore, only that Tsongkhapa's teaching the class of progressive path, including people with three capacities, can be understood in terms of the 12 teaching Puchungwa causal [8].

Third Mindfulness Training Senior (three ways of learning)

At this point, Tsongkhapa (1: 341-353) presents three advanced practice through which we can achieve liberation from samsara - training in ethics (gender), meditation (the ) and wisdom (knowledge).

Root of samsara is ignorance (ignorance). Broadly, the Buddha considered this as an attachment to the inherent existence. In 12 of conditions, the ego was primarily related to the attachment of human existence itself, or the existence of self. However, according to the school of Buddhism that apply serious analysis of the most sophisticated type of formula, the difference between selfless man (human selflessness) and the selflessness of other phenomena (selfless approach) is simply a fundamental question about which existence is said to be absent self. When you go to the actual content of both the non-self, then there is no difference between these two things in place most subtle and dark clothing [9]. So the root of samsara, this kind of ignorance, attachment is a real existence, attachment inherent in the existence of something. In the case of attachment of the ego of man, a unique case that our attachment to our own ego with thoughts like, "I mean". The view of ourselves as the inherent existence of the so-called "weak views par five aggregates" or "the illusion of a 5 Aggregates". This is because it really depends on one's opinion delusions parts physical and spiritual, the body and our mind, such as the inherent self and true.

The method of solution for this ignorance is a state of mind directly opposed to awareness of this attachment. Worthy Moon teaches that because of love, and the same consciousness not directly antagonistic perceptions ignorance, so we can not act as a radical method to combat ignorance [10]. We need a way to neutralize the direct antagonism to perceived ignorance. This is a form of intellectual understanding of emptiness, or selflessness. Mind the things that look the same as the inherent ignorance really, but it's a way to see them in antagonism with the problem completely ignorant of how to view them. This method of solution is that we need to develop. Therefore, in practice the senior three, the main road to true liberation is the path of wisdom.

And yet, to be effective as a method of solution, there is not any kind of mind of knowing nature is not enough. The empirical nature is not happening at a very advanced level, where absolutely clear. And nature is not a way to know absolutely clear, in a way no-mind, you have to have a special insight (vipashyana - bar) in relation to emptiness. This is only possible if you have the need to reach a certain mollusks and peacefulness of body and spirit arises on the basis of close analysis. But to reach that place, first of all you need a basic platform, it is spiritual tranquility (shamatha-only), where you have the need arises puree and peace from the focus the most attention. In this way, the attainment of spiritual tranquility is indispensable. And so, to develop the training, the practice of meditation, is essential for the path to liberation.

The practice of meditation is related freedom from distractions inside. It really is a function of the application of mindfulness and cognitive confidential knowledge, insight or awakening. Refined and applied two powers are given to the attainment of Samadhi contemplative. So you have to start by cultivating mindfulness and capability to monitor the state of your own spirit. You can do this by observing rational moral principles (precepts). You learn to apply the power of mindfulness and insight with careful attention to the attitude of action, speech and mind of his own. First you put aside the grossest kind of external distractions; finally you can also eliminate distractions inside. Thus, the first training, advanced training in moral principles (precepts), is also essential. Three high-level trainings, three ways of learning, is indispensable for the path through which we seek liberation from samsara.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.17/8/2014.