Cause and Effect.

Causality is an indispensable law in the formation of the universe and the universe through the interdependent origins of human life, through which causality is regarded as an indispensable law in the formation of a Ethical human society. Cause and effect therefore not only of Buddhism itself, but before and even during the Buddha's time, the professors of the pagan doctrine has made a clear policy, but also because of too many ideas. On cause and effect, all interpretations become multiple enemies and opposites each other on the view arise four types that the Buddha called evil. The Buddha, just to combine what was not the basis for the establishment of cause and effect of Buddhism. The causal consequence of Buddhism thus became two systems through the development of later Buddhist sects,

Causal result in Sanskrit called hetu-phala, just cause the same result. Just for the law of cause and effect, which is the body of Buddhist teachings, used to explain the basis of all the relations of the world. Because of the formation of all dharmas, the cause is the "bodhicitta", which means "birth", which means that whatever method is capable of leading to results, then it is Human, and by human means That is, it is Fruit. Such causal effects can only be traced back to the temporal nature of Hinduism, but not to the fact that causality is seen consistently. Even in Buddhism depends on the basis of sentient beings that the Buddha talked about the cause and effect of the time and not suitable for their base, so causal and consequent that there is difference in concept and interpretation. Between the Hinayana and the Mahayana on the policy. And at that time, causality was also seen from many perspectives through the precepts of the earlier and then in India when the Buddha was born. The causalities of the heathen at that time and earlier in India can be classified into four categories, and the Buddha listed them in the four types of aphrodisiacs as follows:

1. The argument (Skt: Sāṃkhya) policy: All legal is "one", advocated all just one, received two generals "fall" together "indivisible" sense, separation of cause and effect, is also the same. The policy of the teacher extravaganza Zen Buddhism.

2. Concluding discussion (Skt: Vaiśeṣika, Pāli: Vasesika) advocates: All Dharma is "different". This policy assumes that all dharmas are different, between the "fall" and the "mind", "power" and "different" departments, as well as the policy of the customary teacher of the outside.

3. Nirkrantha-jñātapatra, Pāli: Nirgaṇṭha-nāapapta) policy: All French are both "one" and "other". This policy assumes that all dharmas exist in one that also exists in another, meaning the same.

4. Assassinated with the evil outside religion guidelines: All legal not "one" is not "other." This policy assumes that all dharmas are unrelated, non-co-existing, but only relativistic.

And the guidelines of the pagans in ancient India on matters such as the one, often impermanent, cause and effect have not ... According to the Hinayana, the origin of the Hindu Gradually, and Bodhi Liu Chi translated into Han Dynasty, then he used Mahayana Mahayana to break the quarters of the heathen and Hinayana.

According to the ancient Indian diplomats, it can be divided into four categories of causal theories, of which Buddhism is listed in four categories:

Unhappiness: They advocate the cause of the birth of cosmic objects in terms of capacity due to heaven in the Great Da.

This principle, they acknowledge the existence of the phenomenal world as a fruit, because the kernel of this fruit is difficult to study, they deny the cause of this fruit.

There is no cause or effect: They advocate the existence of the phenomenal world for the cause, because the results of this kernel are difficult to study, so they negate the result of this kernel.

No man, no fruit: This policy, they negate both the cause and effect.

In addition to these four kinds of causality, Buddhism also sees two doctrines of causality:

In the cause of the result: This principle recognizes all the phenomena in the world existing through the fruits they already have in the human mind. This is the policy of Brahminical thinkers. Comment; That is, they accept in the kernel always full of results, so the nature of the kernel of the same fruit.

In the absence of fruit: This policy together with the school of dissent, they do not accept the policy in the cause of fruit and opposition to the policy. They advocated the need to incorporate many of the fundamentally independent elements that could give rise to the phenomenal world, so that in the human race there would be no fruit, but the need to borrow multiple generals to reconcile the new union. Can produce fruit; Therefore, the nature of the same cause is not similar. This thesis may also be called in the kernel.

The cause and effect of Buddhism divided into two systems Hinayana and Mahayana. Hinayana deals with the Four Noble Truths, the Fivefruits, the Five Noble Truths (Acts 29. No: 1558, pp. 30a-36a). Mahayana takes the form of Duyen Thuc Toan 8 (Ð 31, No: 1586, pp. 41b) as delegates, using four conditions, .

Of the four factors, Skt. Hetu-pratyaya, Skt. Samanantara-pratyaya, Skt. Ālambana-pratyaya, Skt. Adhipati-pratyaya, Mahayana and Hinayana talk about them differently; But about the human factor, ie the agent, the subjective sentence, the personality, corresponds to the cause, the agent, the identity, which is mainly the Explanation 1, 15, 16 together the commentary 6 of the Hinayana commentators advocated. According to the Hinayana, the agent is composed of all the coastless coast, the coast of coast, the coast of coastal coast, the coast of the coast. If you take the three doctrines of the four factors, the five factors, say, that is the complete thought of the cause and effect of Buddhism.

A - PERSONAL PERFORMANCE

I - According to the four conditions, including:

1 / Causality: the direct internal cause of the resulting fruit, such as the seed that sprouts seed, and so the seed is the causal agent of the sprout. From the "Causality", this is also understood as grace. In the causal essence of Buddhism, the main condition that results in the birth is the cause, while the secondary condition is the condition. This condition is the condition for the path and birth. Cause awareness is one of four conditions. There are two words for the kernel: karaṇa: human is the creator, artifacts. Hetu: is the seed that produces the fruit. Here, the word personality is a compulsion, it is only one of many conditions, so called "causal", not the trivial meaning of "the same cause". Moreover, this predisposition is adaptable to all phenomena for both mental and physical phenomena.

2 / Intermediate coast, also known as the Disciple of grace: Continuity in the mind, mental, by a moment before opening the path leading causes a later kill. That is, a moment in front of the mind, the citta of cessation, allows the force to produce a later moment in the present.

The word 'here' means that the previous thought has gone away, the thought of the next birth, the use of these two ideas is equal (equal). On the other hand, if a previous moment belongs to the kusala consciousness group, one of the following moments belongs to the psychic group, the generals of the front and back moments are not equal.

The word 'no cockroach' means that the time of two previous thoughts after each kill, the moment does not stop, so there is no interruption. For these conditioned mental phenomena are less adaptive, because the perception of activity is conditioned by the arising.

3 / Department of grace: called charm, is for all objects for the mind, mental location, that is all foreign objects directly or indirectly spawning. Internal facility. As the perception of the eye (eye consciousness) must use all the colors of the coast, the perception of the ear (ear consciousness) must use all kinds of silence to the coast, to the perception of mind , Must use all the past, present, future as the coast.

In addition to the three above mentioned coastline, all the other coasts, though unsupported, are the conditions that cause all phenomena to belong to the Glory.

Buddhism carries all the five divinities into five divisions: the legal mind, the legal mind, the lawless mind, the rupa and the lawless. If one brings forth the arising of the five and the relation of four states, the arising of the mental phenomena of the mind and the mind of the law must be full of all four conditions; But in the mind of incompatible law enforcement of the origin of the idea of ​​absolute destruction with less destiny, needless coast, increased coast. And the coast charm is not necessary, because this duality to two ideals with the cessation, the unconscious; Moreover, there is no effect of consciousness, so there is no need for grace. Because of the condition of grace, the arising of these two do not need to be conditioned. The emergence of an incompatible executive mind, The other twelve other phenomena and other less need to coast with the coast. This personality, the rupas and the twelve other kinds, the mind of discordant law enforcement has no effect, so there is no predestined charm, the two generals of the first generation of them are not equal, more There is no fixed sequential order, so there is no discontinuous continuity. Invisible, it is only for the true nature of dharmas that do not have the destructive nature of nature, so that it is beyond the scope of this fate. Moreover, there is no fixed sequential order, so there is no intermittent continuity. Invisible, it is only for the true nature of dharmas that do not have the destructive nature of nature, so that it is beyond the scope of this fate. Moreover, there is no fixed sequential order, so there is no intermittent continuity. Invisible, it is only for the true nature of dharmas that do not have the destructive nature of nature, so that it is beyond the scope of this fate.

If based on the time that space is said, the Independence moment is dependent on the time factor, the charm of the spatial factors, and the causation, the increase of grace is for both time-zero.

According to the Hinayana outside of the four conditions, they also set up the theory of the gods, and the relationship between four conditions and later life in the future there is a difference.

II - According to the guidelines of the surname:

Hinayanists have brought the nucleus of all dharmas into six categories:

1) Functional agent (kāraṇa-hetu): Anything at birth, all things are not the object that generates the effect of obstacles, then the object is the agent, its scope is very wide. . There are two types:

A / Energetic power factor (for strength, strength): such as the birthplace of eye-consciousness, sandy birth of plants, but for compounded law, limited.

B / Unpowered agent (non-obstacle): like nothingness for all things, reserved for all non-microbiological.

The fruit of this kernel is the rose.

2) Sahabhū-hetu: is the cause of the fruit. There are two types:

A / To multiply reciprocal relations with fruits.

B / The nucleus is identical with the fruit.

The fruit of this kernel is the fruit.

Sabhāga-hetu: all conditioned things that are present in the past, which are the same or similar, are all human beings, so called human beings. As good deeds do good for Dharma, until the legal dharma to do the law for free. This type of France is based on the evil nature of evil. The result of this kernel is isotope.

4 / Samprayukta-hetu: When consciousness arises, citta and citta simultaneously arise, mutual support that exists. So called as correspondence. The fruit of this kernel is the fruit.

5 / Cause of action (sarvatraga-hetu): Only negativity has the ability to go around all the defilements said. Along with the above-mentioned personality is the ancestral fruit of the anguish, but because the human beings are common to all dharmas, while the dharma is the eleventh, the dharmas change in all phenomena. So called actor variable. The eleven kinds of rebellion against the Four Noble Truths, the seven types of afflictions of suffering, such as mental perception, compassion, wrong view, prejudice, Of impermanence such as wrong view, opinion, doubt, ignorance, eleven kinds of affliction that is, human beings start all kinds of defilements. The result of this kernel is called fruit equality.

6 / Fulfillment (vipāka-hetu): Only for the good and evil of the good results in three generations. As the evil eight negative sense of hell, the illicit goods of heavenly courage to heaven. Hell goes up to heaven is not good, not evil, but depends on the nature of the sign. Here, because evil humanity is the result of the fruitless hermaphrodite that mature, so this person called the human personality. The fruit of this person is called the feathered fruit according to the Commentary.

As mentioned in the 7th commentary, the filiality between the four fates and the ascetics as mentioned above is that the agent includes all three conditions: equanimity, grace, grace, The other five people also regrouped together. According to the 7th Commentary, there are four kinds of durations covering the whole range, and the fork of the narrow range, so the four conditions include the sun, the opposite can not function. It means that the conjugal sentient beings of the same caste and karmic affinities can inevitably reciprocate one another; But with the agent but with increased coast, but not able to function two coastless coast and coast.

The above is the view of the Hinayana who advocate four factors and four people.

According to the Mahayana theory, the quintessence of destiny and the Decalogue, not the ascendant as the Hinayana. Here is the formation of the Four Quarters and the Decalogue, according to the Mahayana view:

B - HUMAN PERSONS BY DIRECTORS

I - According to the policy of four conditions include:

1) Causality: in the conditioned dhamma is able to bear itself out of the fruit. Like the barley seed that gave birth to barley, the baby rice gave birth to the baby rice. The nature of this condition has two:

A - Semantics (seeds), just for all the good, evil, and unsatisfactormic qualities contained in this eighth anthropomorphic equation for the anomaly (at one time) can lead the race. Self-healing (seed-born), for simultaneous (simultaneous) ability to generate current self (current seed).

B - Now, for the current of the seven senses of the eye, ear, nose, tongue, body, mind, and raja, Seed).

2 / Intermediate coast: the relationship of the arising of the mind, mental state of thoughts preceded by thoughts after thought, consecutive thoughts, thoughts without interruption. This policy, together with Hinayana in general, is similar, the only possible of the eight is that each self has the difference, so each of the spheres produces a continuous continuum of continuity; The Hinayana accepts the discontinuity of consciousness can also mutually form the same continuum of uninterrupted relations.

3 / Department of coast: the object of the mind, mental achievement, it is the cause, which causes the mind, mental state at the production of results, the object of mind, mental property called coast charm. According to the special type of consciousness divided into two types of coast charm and coast. As in the Confucian narrative 7 (Acts 31, pp. 40c), the doctrine states: "If together with the causal nature of one's destiny do not separate, what is borrowed Charm coast; If, together with the ability to leave each other, what is borrowed in the quality of origin, should know that is the basis of grace. "Here, it is the profound meaning that the Hinayans have not discussed.

Just as what the Hinayana advocates, besides the fact that all the dhammas which have arisen are mentioned above, this condition is very widespread, The Hinayana says, all are photographed in this.

According to the Mahayana, especially the cittas, quadriparasites are based on the ten nucleus as the abode (yoga), which expresses all phenomena from the spirit to the material arising from the ten species. This type of cause that has been present:

II - According to the policy of the decree include:

1. Depending on the origin of the language, the language of the speaker (the theory) is based on the listener's understanding of the subject at that time. Do the things to say (doctrine).

2. The treatise is based on the origin of life, that is, it is necessary to consider the arising of the arising of everything, and the result of them as the nucleus of giving. Using hands is the cause of the impact of grasping.

3. Shield: y on the land is the gas that is set, ie the seed is not flowing (leek: not wet enough to sprout) ripe need to have long lead to the result of it's him.

4. Birth origin: y on the land is a good-smelling seed that ripens, that is, the seed that has been ripe, will produce its own results immediately.

5. Postmanage: y on the yen: indestructible, realm, (seven), effect (eighth consciousness), virtuoso, true Full of all the six originals. In addition to the seed, the coast of feeling each other that produces fruit.

6 / Lead generator: y in the country is customary. The types of good, evil, incomprehensible manifestation of the law can lead to the same virtue, human dharmas.

7 / Defining personality: also known as personality, y is the function of the difference. All tangible things themselves lead to attainment from the fruit without jargon.

8 / The co-workers: y into the land is harmony that set. Because the top seven coincide in one.

9 / The same principle: y into the land is the barrier that set. Because the coast is the nature, so for all the birth, pillars, cities, the existence of the dhamma there are obstacles.

10 / Disagreement: y in the land is not obstructed. For the birth ... of the law is not obstacle.

These ten seeds take the mature seed (seed) of rice, as an example, which demonstrates all the phenomena of the A-to-skin seed, which determines the effect of all human activity, Affect the course of samsara retribution.

If based on the origin of the dhamma and the relationship of four kinds of coast, say, Mahayana accept the rupee and the origin of the seed, less dependent on the coast with the rise, France is not the same as the French, so there is no coast charm; Again, many of the same kind of transformation without preceding, equal, so there is no uniform coast. The legal mind, the law of the law is the same, should be full of four conditions after the birth.

C - VIEWPOINTS OF DIFFICULTIES - NORMAL AND AMERICAN

For the simple explanation of the fourfoldness, the five fruits (niṣyanda-phala), the fruit of the fruit (vipāka-phala), the glass of the fruit (visaṃyoga-phala), the fruit fruit (puruakāra phala) And, adhipati-phala, between the Hinayana and the Mahayana are also not the same. According to the Modernists, when we have accepted the universal universe, they are manifested by the grains of A-doctrine, because they are different. Three dharmas (current birth, present racial origins and, race seed born: 1. current produced by the seed; By current; 3. seed produced by the seed). These are the three simultaneous, simultaneous, causal entities of the karmic causal expressing the reciprocal current of the mutual consciousness. The Vajrayana accepted the seed in the Sutra and they needed the harmony that arises in the present; In addition to this current law, right in the present moment, the other seed is also meditating on the sutta (essence), so called "current birth, current race." , The generator of life, and the force of life, the seed of attraction, the three mutually transformed into effect, which turns into sum la symbol, this causal relationship is close- At the same time, it is not annihilated, so they are of simultaneous cause and effect. Here are the past dharmas, their seed, and the causal relations of the present, all at the same time, like the flame of a fire, the fire of a flame. In it, the seed relation of the birth of the seed of anthropogenic cause; Current racial seed relations, Current racial race of simultaneous cause and effect. In addition, in the divine, the five relations between the heterogeneous and the heterogeneous to the relationship of the human kind, multiplication of the same effect as the fruit is all of the effects of the ancestors. The relation of the subjective sentence, corresponds to the same factor as the fruit of the fruit (also known as the fruit effect), belongs to the cause and effect simultaneously. While the relationship of the causal agent and the increase of the fruit is the causal relationship, both simultaneously and at the same time. In addition, the relationship of the isometric homology to the isosceles effect, they use the self as a nucleus to give birth to the iso-coniferous fruit, so they belong to the fruit of the fruit itself. Human beings are the same as the fruit of the fruit of the effect of all. The relation of the subjective sentence, corresponds to the same factor as the fruit of the fruit (also known as fruit effect), is the cause and effect of the same. While the relationship of the causal agent and the increase of the fruit is the causal relationship, both simultaneously and at the same time. In addition, the relationship of the isometric homology to the isosceles effect, they use the self as a nucleus to give birth to the iso-coniferous fruit, so they belong to the fruit of the fruit itself. Human beings are equal to the isosphere of all effects of the anomalous cause. The relation of the subjective sentence, corresponds to the same factor as the fruit of the fruit (also known as the fruit effect), belongs to the cause and effect simultaneously. While the relationship of the causal agent and the increase of the fruit is the causal relationship, both simultaneously and at the same time. In addition, the relationship of the isometric homology to the isosceles effect, they use the self as a nucleus to give birth to the iso-coniferous fruit, so they belong to the fruit of the fruit itself.

The behavior of sentient beings is capable of generating an eternal cause and effect, that is, when we create kusala kamma, one must receive good karma and cause bad kamma to suffer evil consequences. This is called good cause of good, evil, or evil fruit, also known as good fun fruit, bad luck fruit. Here, because of two good kusala kamma that results in good or evil good deeds, but if we create non-good deeds, they belong to the "non-virtue". The anomalous consequences are not only valid in the present, but they are valuable in the future, perhaps in a lifetime, in two generations, in three generations, depending on the agent that produces strong or weak karma. Thick or thin that we have created in good or evil, then also receive good or bad results then fangs or lows.

The causalities of this causality exist in an orderly manner without disturbance through causal consequence. They always depend on the power of good and evil karma, in which they sequentially retrieve the karmic retribution from the agents created earlier. If we do not see the existence of the causal, then we will fall into the thought of dissatisfaction.

Moreover, if we also stand on the causal relationship, the practice of practicing the religion according to each of the factors of self, through the legacy of the Buddha left, such as The reason that we discussed above, it will be thanks to the spiritual practice that can strike the Buddha. Here called tu tu effect, tu tu effect feeling, or reincarnate feeling fruit.

In addition to the relationship above, due to human good evil that tactile sense of joy. There is also a causal relationship between the divine and the fruitless, or the virtuous merit of the world, which is the fruit of the divine goodness called the causal relationship of the blessing and the blessing; Or due to the wisdom shut down is able to trigger enlightenment results, this is called the cause and effect of the mind and the mind.

In the above we have presented three types of causal relations called trinities and three fruits. But there is another kind of cause and result, that is the cause and effect of three generations, cause and effect etc. ... there are many systems of causal relationships only for heterogeneity, the same effect. Such causal phenomena are subject to temporal calculus, and are regarded as fundamental to human ethics, the rule of all order in the cosmic world. Causality is formed over time, their relationship is pre-determined, ie, the kernel always goes ahead and the resultant after the completion of all the functions is enough, they appear, Being a man over time, this cause and effect is called the causal causality. This anomalous consequence is the opposite of causality at the same time. Mendicants advocate self-renewal of the continuous continuum, the core of the premeditated concept of the arising of the latter concept, the two before and after are two different times, so called timeless. Here only for the seed generation of the birth of the seed in the cause of causality in the cause of dependence on time, so there is precedence, there are past, present, different future; But not only the seed of birth, but also the current race, the current race, so the same seed current becomes a simultaneous cause and effect. So in a dharma is formed there is a causal relationship in the ancestral relationship, but the reciprocal of a dharma, two dharma ... is the simultaneous cause and effect as the case of the lamp heart and, flame, blended into each other. Bundle of wipes exist. According to Thanh Duy, Comment 8 (Ð 31, No: 1586,) says: "Now,

Because all dharmas are due to cause and effect, which are born and perish, to manifest the enchantment of the world, that is, due to this causal relationship that forms, generates worldly causes of karmic causes. The results of the world, the cause and effect of the realm, the cause and effect of the realms, to distinguish by the agent and their effects. If based on the Four Noble Truths, the Two Noble Truths of Suffering are the causal consequence of the worldly world, the Two Noble Truths, the Cause and Effect of the Cause of the World. It is important that the cause of this cause and effect is the basic doctrines of Buddhism, in the sutras and, especially the Hinayana scriptures, most of the Buddha took the laws of human beings to construct the logic of In order to meet all the basic needs of sentient beings, In guiding beings to reach the ultimate liberation of the suffering realm. For this reason, the sects later explained more separately, depending on the agent that produced the fruit according to the causal effect of the image as the continuous picture of the continuity of good cause and effect, to guide all encouragement. Those who follow the path of the Buddha have gone through the passage of the illicit world in order to attain purity.

The guidelines on the division of cause and effect of the Four Noble Truths to form the Second Noble Truths. Here, as the question of reasoning is based on phenomena to express their attributes. While on the surface of the symbolic phenomena can be governed by the laws of impermanence, they can be transformed and formed according to the properties of things that have new names. But even though this name may be called the Secular Truth, in reality their nature is immutable, they always exist, so they belong to the Noble Truth. While sincerely taking the dhamma, incense, and Nirvana, these are conditioned and immutable dharmas, which are the basis of goodness, incense, taste, and Nirvana. Formation of all the legal conditions for them to exist, so the above mentioned law belong to the Truth, Conversely, the dharmas are the basic elements for the dharmas to exist through karmic conditions, which are called false pretenses. They only carry the properties of the fundamental dharmas, and thus the existence of these acquired symbols is that they belong to the world of truth, just as human beings are composed of the five aggregates. And, the Ministry of policy advocated the acceptance of the illegal possession of the law for the secular, and get the world out of the world, as postmortem world position as the truth. The Mahāpundā Bhikkhu-san-Sassana is the worldly conjecture of the world, or all the ordinary explanations of the world, that are secular and truthful, the radical interpretations of the Stupefusiastic nobleman made Victory.

But cause and effect that are formed in space, their forming relationship as the mutual refusal of the wiping together in a new bundle of wages stand on the ground and barely create the unknowable, so they Just an illusory general, only present false is not real. It is the spatial causality of causal causation at the same time. According to the Methodists, the seed is the seed that is capable of producing the current fruit, but this current is also capable of multiplication to produce the fruit of the seed. You have the ability to produce the same birth (birth). The place of the seed of the three and the same law in turn at the same time mutual reciprocity as the cause of the cause should be called the cause and effect simultaneously. Transition has two meanings: Transformation and, in turn, transformation. Here they belong to the transformation reciprocity. According to Thanh Duy, verse 8 (verse 31, No: 1586 pp.) Says: "The powers given by the seed at birth, that is, the ability to multiply and recombine into seed. Three French transformation, simultaneous causal cause. Like the heart of a flame, the fire burns the heart; As well as the bundle of reliance on one another, cause and effect at the same time do not move.

Through the above presentation, causal problems such as one, another, often, are impermanent; Cause and effect yes, no; Evil evil fruit; No cause; There is no cause; No cause; In the fruit of the fruit; There is no fruit in the kernel. All such notions of the causalities of the professors of the religion at that time were listed by the Buddha as false views. Wrong view because they have stood in stance whether or not they depend on the relative duality of time to establish cause and effect. Such causalities become extreme and biased in bondage. Although he knew this, the Buddha remained on the defensive side of his time teaching his teachings, with the aim of educating people on the causes of all constraints and They open the bonds from self-tied to open to everyone. That is the anthropological doctrine of the hierarchy; The doctrine is in accord with the individuality of all of us, in bonding and bonding, in order to attain the liberation of all conditioned afflictions of binary causality.

According to the Mahayana sutras such as the Nirvana Sutra, in relative terms, it is customary, true, true, unreal; They are the symbolic language for the attributes that have the fruit they want to reach. These symbols, though pretended to be false, are themselves the essence of itself, even in the absolute language of inaccessibility. Therefore, the contradictions here between Tathagata and the First Noble Truth, however contradictory on the causal side, are, on the face of dependent origination, the need for this contradiction to enable them to approach absolute truth. . Because they do not require any success by language when interpreting them, if not a failure of language. Because if language does not fail to implement interpretation, they have defeated the nature of causal causality, And so the Middle Way is hardly existent to bring about the ultimate state of Nirvana. Hence, the non-duality of the Noble Eightfold Noble Truth is the path of the Middle Way, from Truth to Truth through non-duality, innocuous. That is the absolute path that they do not lose their symbolism through language.

Also in view of the Middle Way of the Prajnaparamitta, the commentary of the Bodhisattva Siddhartha, From the causalities of birth. So for the same or similar? In our ordinary sense, we think that the result is not different, because the resultant birth. The concept is not wrong, but not true. Because, if the result is the same, the cause and effect are not different, so what is the cause and effect of the word? Cause and effect is not different, meaning human means of fruit, fruit is human. And so the cause and effect is one. When speaking in the person who has the fruit, there is no need to say the result of the cause, and become superfluous. Or if the results are different from the kernel. This is also not true. Other people, The other fruit is the same as the mango (human) fruit born jackfruit (fruit). The concept of the human being is fruitful, in the absence of the fruit, the fruit is not causal, fruitless fruitful, non-human, fruitless ... is conceived also in the wrong and inaccurate thought. Understanding the truth of Buddhism is the person who must clearly define the narrow, broad, the rational and relativistic meaning-absolute harmony of time space, depending on grace, invariable immutability. That is exactly the point that the middle path of the Nagarjuna Bodhisatta wants us to recognize the true face of dhammas from arising to transmutation, which must be correctly perceived: Understanding the truth of Buddhism is the person who must clearly define the narrow, broad, the rational and relativistic meaning-absolute harmony of time space, depending on grace, invariable immutability. That is exactly the point that the middle path of the Nagarjuna Bodhisatta wants us to recognize the true face of dhammas from arising to transmutation, which must be correctly perceived: Understanding the truth of Buddhism is the person who must clearly define the narrow, broad, the rational and relativistic meaning-absolute harmony of time space, depending on grace, invariable immutability. That is exactly the point that the middle path of the Nagarjuna Bodhisatta wants us to recognize the true face of dhammas from arising to transmutation, which must be correctly perceived:

"France is conditioned,

I say that is not,

It is also pretending,

It is also the Middle Way.

There has never been a law,

Not from the cause of charm.

So all dharma,

Nothing is not right. "

 Discussion table is like the karmic conditions, find out the cause and effect of fruit blossoming results like? Human beings are first or foremost, in the fruit or fruit is available in the human, the cause and effect is one thing or not, homogeneous or different ... If we conceive that birth is fruitful, then ask Does the cause and effect differ or differ? If the kernel is different from the fruit, then the kernel does not produce fruit. As a grain of rice can not produce corn. Cause and effect is no different, no difference is the cause and effect is one. As one, it is not necessary to distinguish whether the other person is the resultant or said person. If we say that the cause and effect are different, the result is the same as the non-human, not the cause. The error is not yes or no, but the main cause of the decisive decision is-not, so it has errors. So let us look at things as ourselves, which means that we do not look at it with a subjective subject, but impose on things marks which they themselves do not possess. The dharma themselves are now conditioned by the arising, and the passing away by the ego, so they become emptiness. Because their existence is illusory, it is just a pretense to temporarily call and distinguish them from the other and the dependent origination that exists next to them and their nature because they are not self-nature. Emptiness Watching the dharma with the illusory general is not a glimpse of our true nature. It imposes on things brands that they themselves do not have. The dharma themselves are now conditioned by the arising, and the passing away by the ego, so they become emptiness. Because their existence is illusory, it is just a pretense to temporarily call and distinguish them from the other and the dependent origination that exists next to them and their nature because they are not self-nature. Emptiness Watching the dharma with the illusory general is not a glimpse of our true nature.  It imposes on things brands that they themselves do not have. The dharma themselves are now conditioned by the arising, and the passing away by the ego, so they become emptiness. Because their existence is illusory, it is just a pretense to temporarily call and distinguish them from the other and the dependent origination that exists next to them and their nature because they are not self-nature. Emptiness Watching the dharma with the illusory general is not a glimpse of our true nature.  It is just a pretense to call and distinguish between the other and the dependent origination that exists next to them and their nature because they are not self-nature, so they call their nature emptiness. Looking at the dharma with the illusory general is a look of our true tri. It is just a pretense to call and distinguish between the other and the dependent origination that exists next to them and their nature because they are not self-nature, so they call their nature emptiness. Looking at the dharma with the illusory general is a look of our true tri.END=NAM MO AMITABHA BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH GIAC TAM.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN AMITABHA PURELAND=AUSTRALIA,SYDNEY.19/4/2017.