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SÁCH AMAZON


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According to the common definition, Dependent Origination is the first and main cause (Cause) and the necessary conditions that supplement and assist the Cause (Dependence) to give birth, constitute, and manifest all things and phenomena. Dependent Origination is one of the most profound, subtle, and mysterious teachings of Buddhism because it is the Dependent Origination that plays the decisive role in the formation of the form and appearance of the birth and manifestation of all conditioned dharmas. conditioned dharmas is the general name for dharmas with a physical structure that is fully gathered together by causes and conditions to arise and be born (temporarily called the meaning of "Existence") and then also due to causes and conditions to separate and be absent, they are consumed and destroyed (temporarily called the meaning of "Emptiness"). In the Mahayana Hundred Dharmas Treatise (100 dharmas), the Consciousness-Only School divides all dharmas (things) in the universe into 100 dharmas, divided into 5 groups: Matter, Mind King, Mental Factors, Mental Non-Concomitant Actions, and Non-Action. Except for the group of Unconditioned dharmas (which has 6 dharmas: Void Unconditioned, Cessation Unconditioned, Non-Cessation Unconditioned, Immovable Cessation, Perception and Sensation Unconditioned, and True Suchness Unconditioned), the remaining 4 groups have 94 dharmas (including the group of 8 dharmas of the Mind King, the group of 11 dharmas of matter, the group of 51 mental factors, and the group of 24 dharmas of non-corresponding mental factors) all belong to the conditioned dharmas. Therefore, we can consider all things that belong to the daily life of humans and living beings (all kinds of living beings including animals, plants, microorganisms...), such as the body and mind of living beings, the environments, living conditions, activities, types of Worldly Qi (such as rivers, seas, forests, mountains, soil and rocks..., and all the concepts of suffering and happiness, fast and slow, pure and impure, about oneself, family, society, and nation, all belong to the Dharma of Conditioned Reality. In short, the Dharma of Conditioned Reality is the Dharma that is related to and attached to causes and conditions, is the Dharma that although it has an effect, it is not permanent, always changing according to the cycle of birth-aging-sickness-death (living beings) or formation-duration-change-destruction, formation-duration-destruction-emptiness (Worldly Qi, external objective things). In contrast to the Dharma of Conditioned Reality, the Dharma of Non-Consciousness is the Dharma that does not have the effect of birth and death like the Dharma of Conditioned Reality; and also does not have an effect of or attached to causes and conditions, so it is considered as The Dharma is eternal.

In the Lankavatara Sutra (Sanskrit - Chinese translator: Tripitaka Master Indian Gautama Buddha (394-468), Sino-Vietnamese translator: Venerable Thich Duy Luc (1923-2000), chapter on the Mind of All Buddhas' Words, the Buddha revealed to Bodhisattva Mahamati the meaning of the 2 Causes and 4 Causes as follows:

“At that time, Bodhisattva Mahamati again told the World-Honored One: “I humbly ask the Buddha to explain the nature of causes and conditions of all dharmas, by realizing the nature of causes and conditions, so that I and the Bodhisattvas can be free from all the natures of false views of existence and non-existence, and not falsely accept the dharmas of gradual birth, or sudden birth, or gradual and sudden co-birth.”

The Buddha told Mahamati: All dharmas have two kinds of causes and conditions, which are external causes and conditions and internal causes and conditions.

External causes and conditions are: a lump of earth, a stake, a wheel, a rope, water, wood, labor, and all kinds of means of conditions. The vase is born like a clay vase, and the silk, mats, seeds, paint, etc., are born from external conditions and means in the same way. This is called the external condition of appearance. –

What is Internal Condition? Because of ignorance, love, karma, the dharmas come together, which is called the active condition, from which arise the dharmas of aggregates, elements, and entrances, which are called the objects of condition. The dharmas that arise from the mind are inherently without distinction, but ordinary people mistakenly grasp them, creating distinctions, which is called the internal condition of the dharma.

Great Wisdom! Speaking of causes, there are six types: the cause of existence, the cause of continuity, the cause of appearance, the cause of action, the cause of manifestation, and the cause of comparison.

1. The cause of existence: Because the eighth consciousness has been the cause of all dharmas since beginningless time, from the cause comes the result, which is inconceivable, and at that time it is the cause, so it is called the cause of existence.

2. The cause of continuity: Because internally it relies on the eighth and sixth consciousnesses, and they are dependent on external objects, from which the dharmas The internal and external causes give rise to results, such as the seeds of the five aggregates, etc., due to the current practice of the seeds, and due to the current practice of the seeds, the pure and impure results continuously arise without stopping, so it is called the cause of continuity.

3. The cause of form: Due to the uninterrupted cause (the uninterrupted cause), the uninterrupted form is created, giving rise to the continuous result. In the continuity, there is the uninterrupted form that has left the cause but has not yet reached the result, because it is uninterrupted, it is continuous. Because it is in the middle of the cause and the result, there is form, so it is called the cause of form.

4. The agent: That is, the supporting condition, that is, creating the supporting karma that gives rise to the result, just like the Chakravarti King, due to the body that has attained Chakravarti King as the main cause, the wheel of the Seven Jewels flies from the sky, that is the supporting condition. Because the scene cannot give rise to the result, it must rely on the mind to be the supporting condition, so the Chakravarti King can create the winning cause. Because the mind is the supporting condition for the scene (the flying wheel), it is called the agent cause.

5. Manifesting Cause: When delusion arises, the form of the doer and the object of action appears, like a lamp illuminating and displaying the form, etc. This is called Manifesting Cause.

6. Reciprocal Cause: When the dharma is destroyed, the continuity is broken, and at that moment the nature of "no delusion" arises. Great Wisdom! The self-image of delusion of ordinary people does not arise sequentially, nor at the same time. Why? If it arises simultaneously, then there is no distinction between the doer and the object of action, because there is no form of cause. If it arises sequentially, then there is no self-image, so there cannot be a sequential birth, just as if a child were not born, then he cannot be called a father. Great Wisdom! Because father and son are mutually causal, without a father, a child cannot be born, without a child, a father cannot be called a father; father and son are mutually causal, so this is called Reciprocal Cause.

Great Wisdom! In short, all the various forms of birth are all due to the various causes of the self-nature of delusion, which grasps at forms. Because the self-mind manifests and enjoys but has self-nature, common nature, external nature, non-nature; in fact, successive birth and simultaneous birth cannot be born. Therefore, we must abandon these two types of views.”

Through the above passage, we can draw the following conclusions:

1) In volume 1 of the Lankavatara Sutra, Bodhisattva Mahasattva used a verse to earnestly and respectfully ask the Buddha about the Mahayana gate and the wonderful mind of the Buddhas, about all the states and dual realms in consciousness such as Pure Mindfulness, Growing Mindfulness, Delusion, Growing Delusion, the way to teach the Buddha realm, Living Beings, Outsiders, Life, No Life... Therefore, the Buddha preached about the Birth-Dwelling-Cessation of the 3 types of consciousness (True Consciousness, Present Consciousness, and Discriminating Consciousness) corresponding to the 3 types of characteristics (True Nature, Karma Nature, and Transformation Nature). These types of consciousness have the characteristics of Birth-Dwelling-Cessation like illusion, like transformation, but ordinary beings, according to their karma, are unaware, so they just Clinging to these appearances gives rise to views, creating more karma, causing one to drift and sink in the cycle of birth, death, and reincarnation. In volume 2 of the Lankavatara Sutra, the Buddha preached the theory of Dependent Origination, manifested by Bodhisattva Mahasattva Mahasattva, earnestly requesting enlightenment and understanding of the nature of dependent origination, so that he and the Bodhisattvas "can leave all the nature of false views of existence and non-existence, not falsely clinging to the dharmas of gradual birth, or sudden birth, or gradual and sudden co-birth.

2) In the studies, considerations, and assessments of Dependent Origination, ordinary people in the world, sentient beings in the Desire Realm (including all branches of science and technology) often only focus on explaining the origin and composition of the universe and all things with the purpose of exploiting nature, building means to maintain and develop a life of material comfort, safety, richness, grandeur, comfort, splendor, splendor, etc. This purpose is to serve the survival and enjoyment of ordinary people who are attached to material things. in the Desire Realm. This causes many more attachments to desire, the roots of birth and death are more firmly attached to the Desire Realm. On the contrary, Buddhism focuses and emphasizes the intention of liberation, the intention of practicing the Path of Insight and the Path of Cultivation, the intention of eliminating entanglements and attachments to illusions so as not to be trapped in the cycle of birth and death in the Three Realms (Desire Realm, Form Realm, Formless Realm). This makes Buddhism consider all environments outside the mind to belong to a group of Form Dharma, a group in the 6 groups of the Consciousness-Only School. This group of Form Dharma has 11 dharmas including 6 sense objects (form, sound, smell, taste, touch, dharma) and 5 physical senses: eyes, ears, nose, tongue, body. Thus, all the universe, nature (seas, rivers, forests, mountains...), the places of residence, the places of living of living beings, and the bodies and physical forms of living beings are all only Form Dharma. These 11 mental factors are not considered as Causes but only as Conditions, as External Conditions, one of the two conditions mentioned in the above passage.

3) In the intention of practicing liberation, the Lankavatara Sutra defines the 6 Causes and 2 Conditions perceived through the lens of Consciousness-Only School as follows:

1. The Existing Cause (temporarily called "Existing Cause"): is the Eighth Consciousness or Alaya Consciousness. This consciousness is the "Birth and Death Mind", has the nature of neither being rich nor being indeterminate; constantly moving rapidly like a waterfall along with its 5 basic mental factors: Contact, Intention, Feeling, Perception, and Thought. As expressed by the 4 verses in the Thirty Verses on Consciousness-Only:

"This is without wealth, without karmic attachment (Rough translation: It is without wealth, without karmic attachment

Contact is also like this (5 mental factors) Contact... is also like this

Constantly changing like a torrent, Always changing like a strong waterfall

Arhat has not yet abandoned" The Arhat has just abandoned the status of an Arhat)

The Unconditioned nature of Alaya-vijnana is perceived as a vast, boundless ('hao hao'), innocent, unbound, unencumbered, unencumbered by any notion of distinction, comparison, expressed through written language, so the sutra calls Alaya-vijnana "inconceivable". This is also the realm of "Vo So Dwelling", the realm of only one Equanimity, no other feelings (that is, no more Worry, Pain, Joy, Happiness) that in the Diamond Sutra the Buddha revealed to the elder Subhuti about the way to subdue and settle the deluded mind.

Alaya consciousness is considered a transformation, or more clearly, it can be considered a degeneration from the source of Tathagatagarbha, from the True Suchness, the pure, eternal enlightenment body. The True Suchness truly has no change, no degeneration, but it is only because ordinary beings are deluded and attached to the mundane world that they cannot see, do not know, and cannot be in harmony with the True Suchness. However, we can temporarily consider Alaya consciousness as the bridge between the True Mind (Pure Enlightenment, True Nature, Tathagatagarbha) and the Delusional Mind (8 Mind King consciousnesses).

Alaya has the function of storing the seeds of karma, so this consciousness is also called Store Consciousness (or "Store Consciousness"). Thanks to Store Consciousness, the seeds created by the three karmas (body, speech, mind) have a place to store, to store safely, without being lost or damaged from life to life in the countless lives of all sentient beings. This helps to clarify the law of Cause and Effect in Buddhism "doing good will receive blessings, doing evil will suffer punishment" and there is no way to help escape from this "vast net of heaven", "heaven has eyes" except by diligently practicing to transform the mind, eliminating the seeds of habits in the Saints.

On the other hand, among the 8 Mind King consciousnesses, Alaya consciousness is also the source of birth The remaining 7 consciousnesses (called the 7 Transforming Consciousnesses) are emitted, so the Alaya Consciousness is also called the Root Consciousness. The Root Consciousness is the cause that all sentient beings have (so it is called the "Existing Cause"). But because this Cause is so subtle, so profound and immense, even though it 'exists', sentient beings and ordinary people cannot perceive it. Only the sages who have attained the Path and are striving to practice and progress towards the Realization of Nature can begin to partially see this "Existing Cause". However, seeing the "Existing Cause" is only "Seeing the Path" (equivalent to the Srotapanna fruit of the Sravaka vehicle, or the Bodhisattva First Ground fruit of the Bodhisattva vehicle). It is necessary to overcome the "Existing Cause" to be called "Seeing Nature" (equivalent to the Arhat fruit of the Sravaka vehicle, or the Bodhisattva Eighth Ground fruit of the Bodhisattva vehicle). Buddhist scriptures clearly state that after the Realization of Nature, the Alaya Consciousness is no longer contaminated. more and more, which is gradually purified and finally named Immaculate Consciousness or White Pure Consciousness in Buddhahood.

In the Jingde Record of the Transmission of the Lamp, there is a story about Nan Yue Huai Rang (677-744) who came to Cao Xi to consult the Sixth Patriarch Hui Neng (638-713). The Patriarch asked: "What did you bring?"; He was confused and could not answer. It was not until 8 years later that he suddenly came to his senses and presented the Patriarch with the following answer: "It is not correct to say it is an object." The Patriarch asked: "Can it be attained?" He replied: "Cultivation and realization are not empty, defilement is not attainable." ...

2. Continuous Cause (temporarily called "Continuous Cause"): is considered the function of seeds and of manifestations. This function has 2 opposite directions but is closely related to each other: the direction of seeds giving birth to manifestations and the direction of manifestations nourishing seeds. These two directions have a brief development as follows: when the Front Six Consciousnesses come into contact with the six sense objects (form, sound, smell, taste, touch, dharma) good or evil, the seeds already present in the Alaya-vijnana (also called "Inherent Seeds" or "old seeds") are activated, initiated to emit good or evil manifestations, which are the habitual functions of discrimination, recognition, comparison, reasoning, evaluation, sadness, happiness, love or hate... in the Manas-vijnana of self-grasping and in the Mind-consciousness of thinking and grasping at dharma. These manifestations of self-grasping and dharma-grasping are the result of the current manifestation of the seed-birth tendency. Then, in the direction of the Present-Growing Seeds, the manifestations (that just existed in the above stage) are not destroyed but are cultivated, exist, and are stored in the Alaya-vijnana in the form of seeds. (These seeds are called Newly Existing Seeds, or "Newly Infused Seeds", or "Originally Existing Seeds"). The Consciousness-Only School calls these two directions of seed-current functions "Due to the three dharmas constituting the two levels of cause and effect". The three dharmas are the original existing seeds, the current and newly infused seeds; the two levels of cause and effect are the existing birth seeds and the current infused seeds. The interactive function between Seeds and Current Functions, both being causes and effects for each other, is called Simultaneous Cause and Effect. The function of creating cause and effect in the mind continues like this, without stopping, so the Sutra calls it "Continuous Cause". This result is born from relying on the habitual seed of the Continuum Cause, corresponding to the Continuum Cause, called the Equal Flowing Result.

This is also the stage where the harmony of the Root, Object, and Consciousness (called "Three Harmonies") begins to arise to give birth to the 12 Realms (6 Roots, 6 Objects) and 18 Elements (6 Roots, 6 Objects, 6 Consciousness) in the mind. Then from the Realms and Elements, the Aggregates are also accumulated, gradually formed and grown, causing them to cover and obscure the pure and constant Enlightenment Body as the Sutra clearly states: "Because inside, relying on the eighth and sixth consciousnesses, they depend on external conditions, from which the internal and external dharmas become the cause and give birth to the result such as the seeds of the five aggregates, etc..."

The seed is the ultimate place where we can talk about the Law of Dependent Origination. Because that is a place that cannot be described, expounded, and is far from worldly language. Seeds are invisible and formless, yet they change and transform, giving birth to all things and phenomena in the Three Realms (Desire Realm, Form Realm, Formless Realm). Importantly, seeds cannot be destroyed by sticks, knives, bullets, and bombs, but can only be gradually transformed through practice: after the stage of Seeing the Path, the Bodhisattvas of the Stages and the Sravaka Saints begin the stage of Cultivating the Path, practicing and transforming seeds through the achievement of the 4 transformations (changing the place of support or place of reliance). That is the transformation of the 8 Consciousnesses back to the 4 Wisdoms: transforming the Consciousness into the Wisdom of Wonderful Observation, transforming the Mano Consciousness into the Wisdom of Equal Nature, transforming the Five Consciousnesses into the Wisdom of Accomplishment, and transforming the Alaya Consciousness into the Wisdom of Great Round Mirror.

The Sutra of the Aggregates has a verse that explains the seeds as follows:

"From the beginningless past, the seeds have come

All dharmas are equal, All dharmas rely

From this, all living beings come

To attain Nirvana"To attain Nirvana)

(The word "Realm" in this verse refers to the seeds)

Another special point that needs to be noted is that it is also due to the function of the seeds and their manifestation that the formation and birth of the 7 Transforming Consciousnesses occur. These 7 Transforming Consciousnesses are called the Seven Preceding Consciousnesses (Seven Previous Consciousnesses). 7 Transforming Consciousnesses including Mano Consciousness (Mind, Mind Root, Seventh Consciousness) with the function of thinking about the ego; Consciousness (Sixth Consciousness) with the function of thinking and distinguishing, clinging to the external world (attaching to the dharma); and the remaining five consciousnesses (called the Five Preconsciousnesses) including Eye Consciousness, Ear Consciousness, Nose Consciousness, Tongue Consciousness, Body Consciousness with the function of receiving the external world to bring the external world's form to the Consciousness and distinguish. This is from the Alaya consciousness, which now moves according to the external world, in the direction of creating karma, giving birth to the Seventh Preconsciousness. Therefore, Zen masters often remind their disciples not to forget this. There is a short Zen story as follows: "A monk asked Zen master Thien Nhan: "What is the Original Principle?". Zen master Thien Nhan replied: "Movement". The monk asked again: "What happens when it moves?". He replied: "It is not the Original Principle"...

3. The Nature of the Form (temporarily called "The Nature of the Present Form"): If the Alaya-vijnana is the Present Cause ("The Existing Cause"), the Transforming Consciousnesses and the functions of the Seeds and the Present Actions are the Continuity Cause ("The Continuous Succession Cause"), then at this point, the Forms that arise in the mind are the "Nature of the Present Form". That is because from the Transforming Consciousness (inner mind), there begins to be additional activity of the Consciousness in recognizing, distinguishing, and understanding the external world (external world) that gives rise to the appearance of the forms. Thus, the Nature of the Form clearly distinguishes the 2 Causes (Internal Cause and External Cause) that the above passage of scripture has mentioned.

To prevent the arising of delusions and then being affected by delusions, it is necessary to recognize this Nature of the Form as soon as possible. As the Buddha taught the elder Subhuti in the Diamond Sutra: "All that has form is illusory. If you see that all forms are not forms, you will see the Tathagata."

From the place of the Form of the Person, if you quickly return to the source of the Original Consciousness, you will not be far from seeing the Original Enlightenment. The Zen school has many stories about this Form of the Person. Like the story of Master Ba Truong Hoai Hai (724-814) and his teacher, Zen master Ma To Dao Nhat (709-788): "The Master followed Ma To for a walk, a flock of wild ducks flew by. Ma To asked, "What is it?" The Master replied, "A flock of wild ducks." Ma To asked again, "Where did it fly?" The Master immediately replied, "It flew away." Ma To then grabbed the Master's nose and pulled hard. It hurt so much, the Master screamed loudly. Ma To immediately said, "It flew away again." Right after these words, the Master immediately became enlightened."

4. The Agent (temporarily called "Action of the Agent"): from the Agent's Form, the Consciousness again begins to have the effect of creating karma: that is, the cause of entering the worldly scene, the Consciousness again fully and deeply distinguishes all aspects of the intention of self-grasping. This intention of self-grasping has enough in the two aspects of Self-Gesture and Dharma-Gesture. From the attachment to the Self-image and the Dharma-image, Consciousness gives rise to all kinds of good and evil mental factors (Consciousness-Only School lists 51 good and evil mental factors), in which the Fundamental Mental Factors of Afflictions (greed, anger, ignorance, arrogance, doubt, and wrong views) are the main ones in ordinary people.

These good or evil mental factors in Consciousness are the Agents, the main internal causes that give rise to the results of afflictions, delusions, and karma. The Agents are called the Superior Causes in the Lankavatara Sutra, with the meaning of "creating superior karma that gives rise to results, just like the Chakravartin, whose body attains the Chakravartin as the cause, the wheel of the Seven Jewels flies from the void, that is the superiority".

To prevent and avoid the appearance and formation of the Human Image, keeping the Precepts and diligently practicing Pure Mind and Mindfulness Meditation are indispensable.

5. Manifesting Cause (temporarily called “Manifesting Cause”): are the delusions that have now clearly manifested in the Consciousness to create phenomena such as discrimination, evaluation, quantification of the worldly scene and have all kinds of afflictions such as love, hate, anger, ignorance... through those phenomena. These delusions are the “Manifesting Cause” and are also called Mental Karma, the closest cause for ordinary people to attract and create more karmic results in the Body (gestures, actions) called Body Karma and/or in the Mouth (speech, language) called Mouth Karma. As the sutra explains: When delusions arise, they manifest the form of the agent, the object of action, like a lamp illuminating and displaying the form, etc. v... is called Manifest Cause”.

6. Corresponding Cause (temporarily called “Corresponding Cause”): This is the fundamental correspondence in the Buddhist doctrine of Dependent Origination. This correspondence is from two sides, the first side includes the Causes that give rise to false thoughts (including all the Causes mentioned above, from the Present Cause to the Manifest Cause); the second side is the pure, eternal True Nature (which the Sutra calls "Nature without False Forms"). When the first side (false thoughts) is destroyed, no longer exists, it does not become like nothingness, emptiness, absolutely nothing, but the second side (True Nature) still exists as the Sutra reveals: “when the dharma is destroyed, the continuity is broken, and right there the nature of “without false forms” arises”.

The Second Patriarch Huike (494 - 601) one day came before the First Patriarch Bodhidharma (470-543) and said: "I respectfully Venerable, my mind is not at peace, please teach me the method to calm my mind." The First Patriarch looked straight at him and said: "Bring your mind here, I will calm it for you." He was startled and turned back to look for his mind, but could not find it. He then reported: "I searched for my mind but could not find it." The Patriarch said: "I have calmed your mind for you." Right here, he knew the way in. After a long time, he again reported to the Patriarch: "From now on, I will cut off all conditions." The Patriarch said: "Do not fall into annihilation." He replied: "Do not fall." The Patriarch asked: "How?" He replied: "I always know clearly, saying it cannot come." The Patriarch taught: "This is the place of transmission from the Buddhas, do not doubt it".

The special interest of this Zen story is that from "not finding" but "knowing the way in", from "cutting off all causes" but "always knowing clearly, saying it cannot reach", "the place of transmission from the Buddhas, do not doubt it": The "unsettled mind" is only the conditioned dharmas, the Causes, the Conditions, the transformations and manifestations of all kinds from coarse to subtle in the mind, the illusions, the lightning, the moon's reflections on the water with rich forms, colors... (this is temporarily called "Thinking of Existence but as Emptiness") that living beings often crave, grasp, and cling to, thinking that it is me, is mine... If it is no longer obscured by these defiled attachments and afflictions, the mind will turn towards and see again the pure, eternal realm of Enlightened Being in the Tathagatagarbha and the True Nature (this is temporarily called "Thinking of Emptiness but as Existence"). "Thinking of Existence Yet It Is Not" and "Thinking of Nothing Yet It Is" , "As Nothing" and "As There Is" are all just one word "As". Like in the verse of Venerable Thich Phuoc Hau (1866 - 1949):

"The scriptures have been passed down eighty-four thousand times

There is neither lack nor excess of learning

Up to now, when I think back, I have forgotten everything

I only remember one word "As" above my head"

We can see this word "As" as the correspondence with the nature of "no false appearance" mentioned in the scriptures. This nature is where the mind has transcended, is no longer affected by delusions, seeds, the Eight Consciousnesses and the 51 Mental Factors, material phenomena, and the 24 Non-Concomitant Mental Factors... Therefore, this is a place where there is absolutely no Self-I, Other-This, no Existence-Non-Existence, no Four Characteristics (Self-Person-Living Being-Life-Life-Persistence), also no Four Statements (Existence-Non-Existence-Both Existence and Non-Existence, Neither Existence nor Non-Existence) in the Diamond Sutra, no Attainment, Life-Root, Beings of the Same Fate... until there is no Time, Space, Quantity, Harmony, and Disharmony... Therefore, it is only from delusions that there is enjoyment and attachment from the mind itself, which then causes all kinds of self-images, common-images, external natures, and non-natures to arise, one after another, and simultaneously. This idea is revealed by the Sutra: “The self-image of delusions of ordinary people is not born one after another, not simultaneously. How? If they are born at the same time, there is no distinction between the agent and the agent, because there is no form of cause. If they are born successively, there is no self-form, so there cannot be successive birth, just as if a child were not born, he could not be called a father. Great Wisdom! Because the father and son are the cause of each other, without the father, the child would not be born, without the child, he could not be called a father; father and son are born mutually, so it is called Mutual Cause. Great Wisdom! In short, all kinds of births are born from the causes of the self-nature's delusion of clinging to forms. Because the self-mind manifests itself to enjoy, there is self-form, common form, external nature, and non-nature; in fact, successive births and simultaneous births cannot both be born. Therefore, one must abandon these two kinds of views and attachments.”

4) The Treatise on the Awakening of Mahayana Faith (author: Patriarch Asvaghosa, about 500 years after Buddha's Nirvana) verifies the initiation and formation of the Transforming Consciousness of the three basic consciousnesses of the Eight Consciousnesses (Alaya-vijnana, Manas-vijnana, and Y-vijnana). Consciousness) through the distinction of the Three Subtle Consciousnesses (3 subtle consciousnesses) and the Six Coarse Consciousnesses (6 coarse consciousnesses) as follows:

1. Initially, it is temporarily called having a pure, perfect, and unmoving Buddha-nature (this is the original Buddha-nature without beginning or end).

2. Due to the impact of the worldly scene and karma, the Original Enlightenment is shaken, giving rise to the first of the Three Realms, which is the Ignorance-Karma-Image, causing the Alaya-consciousness to appear (this is the stage of initiation and appearance of the Alaya-consciousness).

3. From there, the second of the Three Realms is born, which is the Ability-Knowing-Image (also called the Transformation-Image, which is the Seeing Part of the Alaya-consciousness).

4. After that, there is the third of the Three Realms, which is the Realm-Image (also called the Present-Image, which is the Seeing Part of the Alaya-consciousness). From here, there is the appearance of the Manas-consciousness (the Manas-consciousness takes the Seeing Part of the Alaya-consciousness as the Self). This is the stage of initiation and appearance of the Manas-consciousness with the attachments to Ability-Object, Self-Dharma, Existence-Non-Existence.

Thus, the Mahayana Awakening of Faith Treatise calls the three forms of Ignorance-Karma, Seeing Part, and Seeing Part of the Alaya-consciousness the Three Realms. The first stage determines the formation of Alaya consciousness, the second and third stages determine the formation of Manas consciousness. The three stages are three functions, movements that are very profound and subtle in the mind, so it is very difficult to perceive without the effort of practicing Zen meditation.

After appearing, Manas consciousness will continue to develop the Six Gross Forms in the Mind Consciousness. The Six Gross Forms include: The first Gross Form is called Wisdom Form (the mind has the additional distinction of good-bad, love-hate), the second Gross Form is called Continuity Form (the delusional thoughts continue continuously without stopping), the third Gross Form is called Attachment Form (the mind becomes attached to and acquires things), the fourth Gross Form is called Name-making Self Form (the false mind creates names for things), the fifth Gross Form is called Karma Form (the mind creates good and bad karma), and the sixth Gross Form is called Karma-Suffering Form (the mind must suffer the bitter consequences of the karma it has created). All the Six Coarse are the Form and Function of Consciousness, originating and appearing from Consciousness, so they have a coarse nature, easy to recognize from oneself (and from others).

In short, the Mahayana Awakening of Faith, through the Three Coarse Recitations, also verified the process of transformation from the pure Tathagatagarbha essence to the defiled Alaya, Manas and Consciousness consciousnesses, the basis for the agents that create the suffering karma of reincarnation. The essence of the mind is the pure Enlightened Nature that is always present, only because the mind is shaken by the worldly scene that it causes Unconsciousness. Unconsciousness is the origin of the Mind's Movement, which is also the most subtle and profound Ignorance compared to the external coarse Ignorance (such as the afflictive Mental Factors of Greed, Anger, Delusion, Pride, Doubt, and Evil Views)... All Buddhist sects aim to eliminate and let go of this subtle Ignorance of the mind's movement. Like the Pure Land sect with the method of "single-mindedly reciting the Buddha's name without distraction", the Esoteric sect with the method of Samyukta Samyutta, the Zen sect with the method of Samyukta Samyutta...

5) It can be said that the principle of Dependent Origination in Buddhism is to focus on explaining the cause of the arising of afflictions, defilements, karmic obstacles... causing sentient beings to suffer and sink in the sea of suffering of reincarnation and death. Thus, the principle of Dependent Origination has a very close relationship with the Truth of Origination, one of the four Truths of the Four Noble Truths (Suffering, Origination, Extinction, Path) fundamental in Buddhist practice. This is clearly shown in the characteristics of the Four Noble Truths (these characteristics are the objects of contemplation of the Four Noble Truths to attain the result of advancing to the position of Insight): while the Truth of Suffering has 4 characteristics: Impermanence, Suffering, Emptiness, Non-self; the Truth of Extinction has 4 characteristics: Extinction, Tranquility, Wonderfulness, Separation; the Truth of the Path has 4 characteristics: Path, Suchness, Action, and Existence; The Four Noble Truths have four aspects that encompass the principle of Dependent Origination: Cause, Origination, Birth, and Condition.

6) The six causes in the Lankavatara Sutra have outlined the stages of creating karma and results in a way that automatically and continuously follows the consciousness of sentient beings. Because all the elements that make up Dependent Origination (Alaya-vijnana, seeds, 8 consciousnesses, 51 mental factors, 12 spheres, 18 realms, 5 aggregates, 6 sense bases, 6 consciousnesses...) exist but do not really exist, so Dependent Origination exists but does not really exist. Because Dependent Origination exists but does not really exist, the Effect also exists but does not really exist. Cause and Effect correspond and are interrelated with each other, so we can only temporarily distinguish this as Cause and that as Effect. The reason it is called Cause is because we see the Effect and vice versa, it is called Effect because we see the Cause. Calling it Cause or calling it Effect is just a temporary way of calling it in worldly language. Realizing that both Cause and Effect exist but are not truly existent, one will be able to abandon false thoughts and false views about Existence and Non-Existence, and will also abandon false attachments to the dharmas of Gradual Birth (born gradually, in stages), or Sudden Birth (born immediately, not in stages), or both Gradual and Sudden Birth as in the question of Bodhisattva Mahasattva Mahasthamaprapta mentioned above. Cause and Effect both exist but are not truly existent, so the sequences of birth and transformation from Cause to Effect are also like illusions, not successive births, nor simultaneous births as the Buddha taught at the end of the above passage: "All kinds of births are born from the causes of the self-nature's delusions and attachments to appearances. Because the self-mind manifests and enjoys, there are self-natures, common-natures, external-natures, and non-natures; in fact, successive births and simultaneous births cannot both arise. Therefore, one must abandon these two kinds of views."

7) All causes, conditions, and results in conditioned dharmas through the Dharma eye of Buddhism exist but are not truly existent as taught in the four verses at the end of the Diamond Sutra:

"All conditioned dharmas (Temporary translation: "All conditioned dharmas

are like dreams, illusions, bubbles, like illusions, like dew, like lightning, like dew, and like lightning lightning

Should act as such contemplation"Should observe as such").

According to the Great Wisdom Treatise (author: Bodhisattva Nagarjuna (150-250), Sanskrit-Chinese translator: Kumarajiva (344-413), Sino-Vietnamese translator (1997): Venerable Thich Thien Sieu (1921-2001), volume 2, chapter 44; all conditioned dharmas (including all things, all objects, all phenomena) are born and formed from four conditions: Causal Condition, Secondary Condition, Conditioned Condition, and Advancing Condition. This Treatise on Causal Condition is tentatively quoted as follows:

(Excerpt 1) "Sutra: Bodhisattva mahasattva who wants to know the causal condition, secondary condition, dependent condition, and enhancing condition of dharmas, should study Prajnaparamita.

Treatise: All conditioned dharmas are born from four conditions, which are are: causal conditions, successive conditions, dependent conditions, and dominant conditions.

1. Causal conditions: corresponding causes, co-arising causes, self-seed causes, transformation causes, and retribution causes. These five causes are called causal conditions. Furthermore, all conditioned dharmas are also called causal conditions.

2. Progressive conditions (sequential conditions): except for the past, present, and ultimate mental factors of an Arhat, all other past, present, and ultimate mental factors can be the sequential conditions; these are called successive conditions.

3. Dependent conditions, and 4. Dominant conditions: are all dharmas.

Furthermore, Bodhisattvas who want to know the individual and general characteristics of the four conditions should study Prajnaparamita.

Question: As in Prajnaparamita, the four conditions cannot exist, why? Because if there is an effect in the previous cause, that is not correct; there is no effect in the previous cause, nor Correct. If there was a result before, then there is no need for a cause; if there was no result before but still existed, then it can also arise from no cause...

Furthermore, seeing the result born from a cause, it should be called a cause; if there was no result before, how can it be called a cause?

Furthermore, if the result is born from a cause, the result belongs to the cause; the cause is not independent, but belongs to another cause. If the cause is not independent, why say the result is born only from that cause? Because of things like this, one should know that there is no cause and condition.

Furthermore, the mind and the number of dharmas of the past have all been destroyed, they cannot create anything, how can they be a successive cause? If there is a mind now, then there is no successive cause, if it is a successive cause for the mind that is about to arise in the future life, then the future mind does not yet exist, how can it be a successive cause, then there is no successive cause and condition.

If all dharmas are formless and without cause, why talk about causal conditions?

If all dharmas do not belong to anything, do not rely on anything, all are equal, why talk about superiority? conditions?

So the four conditions cannot exist, why is it said: if you want to know the four conditions, you should study Prajnaparamita?

Answer: You do not know the characteristics of Prajnaparamita, so it is said that in Prajnaparamita, the four conditions cannot exist. Prajnaparamita does not abandon or destroy all dharmas, it is ultimately pure, without any idle talk; as the Buddha said there are four conditions, it is only because people lack wisdom, they cling to the four conditions and give rise to wrong talk. In order to destroy that attachment, it is said that all dharmas are truly empty, not destroying anything, like the mind dharma that is born from the causes and conditions of internal and external realms (six senses and six objects - N.D) coming together, that mind is like an illusion, like a dream, false and without a fixed nature.

The same is true of the number of mental dharmas, the number of mental dharmas that arise together with that mind are feelings, thoughts, etc. The number of mental dharmas that arise together with the mind have the same characteristics and conditions, so they are called is correspondence. The mind takes the corresponding mental number as the cause, the mental number takes the corresponding mind as the cause, that is called correspondence cause. Corresponding cause: like relatives, friends, and intellectuals who come together to form things.

Co-arising cause: all conditioned dharmas have a mutual arising cause. Because they are mutually born, they help each other; like brothers and sisters born together, they help each other.

Self-seed cause: the good seed of the past is the cause of good dharmas in the present and future lives; the good seed of the past and present is the cause of good dharmas in the future lives. The same is true for indeterminate evil. Thus, all dharmas have their own seed cause.

Transforming cause: the fetters that are eliminated by seeing and practicing the Noble Truths of Suffering and Origination are the cause of all defiled dharmas; that is transforming cause.

Retribution cause: due to the cause and condition of performing actions, one receives the result of good and evil, that is retribution cause. These five causes are called causal causes.

Mind-mind-number-dharma The successive layers are not interrupted, so it is called successive conditions (i.e., equal and uninterrupted conditions).

The mental factors and mental factors arise according to the six sense objects, so it is called dependent conditions.

When the dharmas arise, they do not obstruct each other; that is the unobstructed condition (i.e., the superior condition).

Furthermore, the mental factors and mental factors arise from the four conditions; the non-perception and cessation concentration arise from the three conditions, excluding the dependent conditions; the other non-corresponding mental factors and matter arise from the two conditions, excluding the successive conditions and the dependent conditions. The conditioned dharmas are of a weak nature, so no dharma arises from one condition.

The mental factors and mental factors arise from the results of retribution, so they are born from five causes.

Neither rich nor indeterminate, because they are not defiled dharmas, so they are excluding the transforming cause.

The afflictions also arise from five causes, excluding the retribution cause. Why? Because the afflictions are rich; and the retribution is undefiled (indeterminate), so they are excluding the retribution cause.

Material factors arise from the results of retribution. The mind is not The concomitant mental formations arise from four causes; because they are not mental factors, the concomitant cause is excluded; because they are neither indeterminate nor defiled, the transformation cause is excluded. The defiled material form and the unassociated mental formations also arise from four causes. Because they are not mental factors, the concomitant cause is excluded; and because they are defiled, the retribution cause is excluded. The other mental factors, except the original uncontaminated mind, all arise from four causes, excluding the retribution cause and the transformation cause. Why? Because they are not indeterminate, the retribution cause is excluded; and because they are not defiled, the transformation cause is excluded. The other uncontaminated mental formations, which are material form and mental formations, if they have their own seed cause, arise from three causes, excluding the concomitant cause, the retribution cause, and the transformation cause. If they do not have their own seed cause, they arise from two causes, namely the co-arising cause and the non-obstruction cause. The original uncontaminated mental factor arises from three causes, namely the co-arising cause, the co-arising cause, and the non-obstruction cause. The material form and the unassociated mental formations in that original uncontaminated mind arise from two causes, namely the co-arising cause and the non-obstruction cause.

No dharma is born from one cause, or from six causes; these are called the four conditions. The Bodhisattva who practices Prajnaparamita contemplates the four conditions like this, his mind is not entangled; although he distinguishes that dharma, he knows it is empty, all are like illusions; although there are differences in illusions, the wise person contemplates it, he knows it is not real, it only deceives the eyes. Because he distinguishes and knows that the dharma, ordinary people are all deluded and false, so there are four conditions. So what is real? The dharma of the sages and saints is born from the dharma of ordinary people, so it is also not real; as said in chapter 18, it is empty. The Bodhisattva is in Prajnaparamita, there is not a dharma with a fixed nature that can be grasped, so it cannot be broken. Because living beings cling to the dharma of emptiness that is born from causes and conditions, it is called breakable; for example, when a child sees the moon in the water, his mind becomes attached, he wants to take it but cannot, and his mind becomes sad. The wise person teaches that: although it can be seen with the eyes, it cannot be broken. The hand grasps, this only destroys what can be grasped, not what can be seen. The Bodhisattva knows that all dharmas arise from the four conditions, but does not cling to any fixed form in the four conditions. The four conditions arise together like water. Although it is false and empty, it must arise from the moon and water as causes and conditions, and cannot arise from other conditions. All dharmas are also like this, each freely arising from causes and conditions, without any fixed reality. Therefore it is said: If a Bodhisattva wants to truly know the characteristics of the four conditions, the successive conditions, the dependent conditions, and the supporting conditions, he should study the Prajnaparamita.

Question: If he wants to know the broad meaning of the four conditions, he should study the Abhidharma. Why is it said here that if he wants to know the meaning of the four conditions, he should study the Prajnaparamita?

Answer: The meaning of the four conditions in the Abhidharma, if a beginner grasps its true meaning, then he goes deeper and falls into wrong views; as said before in the section on the meaning of breaking the four conditions. Furthermore, the cause of all dharmas is the cause of the four conditions, but what do the four conditions cause? If there is a cause, then it is infinite; if there is no cause, then it is beginningless; if there is no beginning, then there is no cause; if so, then all dharmas should be causeless! If there is a beginning, then there is no cause. If there is no cause, then there is no cause. If so, then all dharmas do not wait for causes and conditions to exist. Furthermore, dharmas that arise from causes and conditions are of two kinds: either they already exist in previous causes and conditions, then they do not wait for causes and conditions to arise, then they are not causes and conditions; or they do not exist in previous causes and conditions, then they do not exist in each and every cause and condition. Because of the playful discussion of the four conditions, there are such errors, but as for Prajnaparamita, which is empty and unobtainable, there are no such errors. Just as worldly people see birth, aging, sickness, and death with their eyes and ears, they exist, but if they search carefully for their characteristics, they cannot exist. Therefore, in Prajnaparamita, only wrong views are eliminated, but the four conditions are not destroyed. Therefore, it is said: if you want to know the four causes, you should study Prajnaparamita.

Through this section of the Treatise, we can draw the following conclusions:

1) The Treatise on the Great Wisdom focuses on the Prajna wisdom. Prajna wisdom is also called Maha Prajna ("Maha Prajna"). The meaning of Prajna wisdom is briefly and fully verified in the Heart Sutra of the Prajnaparamita (the important sutra focusing on Prajna wisdom to cross over to the shore of Liberation on the Other Side). This wisdom is considered the wisdom of those who have attained the Path of Enlightenment (equivalent to the Sotapanna fruit of the Sravaka vehicle, or the Bodhisattva First Ground of the Bodhisattva vehicle), who are now practicing the Noble Eightfold Path to see the Nature (equivalent to the Arhat fruit of the Sravaka vehicle, or the Bodhisattva Eight Ground of the Bodhisattva vehicle).

2) In the section on the explanation of Dependent Origination, unlike the Lankavatara Sutra which clearly defines the 6 Causes and 2 Causes; the Great Wisdom The Treatise on the Perfection of Wisdom goes straight to the heart of the Prajnaparamita, so it only states that all conditioned dharmas are born and formed from only four causes: Causal Condition, Secondary Condition, Conditioned Condition, and Advancing Condition. These four causes are considered to correspond sequentially with the four causes in the Lankavatara Sutra, which are the Present Cause, the Continuum Cause, the Appearance Cause, and the Agent Cause. The remaining two causes in the Lankavatara Sutra that the Treatise does not mention are the Manifest Cause and the Opposite Cause. The reason is felt to be because the Manifest Cause belongs to the realm of delusion, while the Opposite Cause, due to its too general meaning, is less consistent with the tenets of the Treatise.

3) The first cause of the Mahaprajnaparamita Treatise is called Causal Condition. This cause can be seen as the Alaya-vijnana, the first cause (Causal Condition) in the Lankavatara Sutra. The Treatise has divided Causal Condition into five things with the sequential names of Corresponding Cause, Co-arising Cause, Self-seed Cause, Transforming Cause, and Reward Cause. The five causes in one cause (Causal Condition) of The Mahaprajnaparamita Sastra is considered to be in correspondence with a Cause (the Existing Cause) in the Lankavatara Sutra. This is because the Sastra has gone deeper into each subtle behavior of Alaya-vijnana. The meaning of these five names can be noted as follows:

1. Corresponding Cause: Alaya-vijnana and the Mental Factors have the same characteristics and conditions, so they are called corresponding. As the Sastra stated: "The mind takes the corresponding mental factors as its cause, the mental factors take the corresponding mental factors as its cause, that is called corresponding cause. Corresponding cause: like a friend or acquaintance who comes together to create a thing". Thus, Corresponding Cause is the Alaya-vijnana that is compatible with all types of Mental Factors (also known as Mental Numbers). Mental Factors are the dharmas that arise from the Mind King, are compatible with the Mind King and depend on the Mind King to harmonize with the Mind King in the process of arising, creating cause and effect, in birth or death, existence or non-existence, good or evil, all phenomena with the nature of duality (two extremes) in the mind.

2. Co-arising Cause: The treatise states "The mental factors that come together with the mind are feeling, perception, thinking... all conditioned dharmas have co-arising causes. Because they come together, they help each other; like brothers born together, so we should help each other”. It can be felt that Alaya consciousness always has a symbiotic relationship with all dharmas. Alaya consciousness is both the substance, the form, and the function of the pure or impure harmonies in the mind. Because Alaya consciousness is the Co-arising Cause with all conditioned dharmas, the Treatise also states that "all conditioned dharmas are also called causal conditions".

3. Self-seed Cause: The Treatise states: "The good seeds of the past are the cause of good dharmas in the present and future lives; the good seeds of the past and present are the cause of good dharmas in the future lives. The same is true of indeterminate unwholesomeness. Thus, all dharmas have their own seed cause. Thus, the Treatise clearly states that the Alaya-vijnana always has and carries within it the treasure of habitual seeds (its own seeds) of all dharmas.

4. Transformation Cause: The Treatise states: “The fetters that are eliminated by seeing and practicing the Noble Truths of Suffering and Origination are the causes of all defiled dharmas; That is the cause of transformation”. Thus, after having successfully practiced the Noble Truth of Suffering and the Noble Truth of Origination, one will see and know the nature of the Alaya consciousness, which is immense, transforming, and pervading all the dharma realms in the three realms (Desire Realm, Form Realm, Formless Realm), from which one will have more foundation to eliminate the fetters of afflictions and defilements.

5. Retribution Cause: The treatise states: “Due to the cause of karma, one receives good and evil results, that is the cause of retribution”. At this point, the treatise affirms that Alaya consciousness is the source, the starting point of the process of attracting, guiding, and completing the karmic results (attracting karma, leading karma, completing karma) of all sentient beings.

4) The second cause of the Great Wisdom Treatise is the Successive Cause, which is the Continuity Cause in the Lankavatara Sutra. The treatise briefly explains this cause as follows: “The mind-mind number of dharmas follow each other in succession without interruption, so it is called the Successive Cause (i.e., the uninterrupted cause)”. Thus, the Successive Cause (Continuity Cause) are the 7 Transforming Consciousnesses (Pre-Seven Consciousnesses) as mentioned above.

5) The third Condition of the Great Wisdom Treatise is the Conditioned Condition, which is the Cause and Effect in the Lankavatara Sutra. The treatise briefly explains this Condition as follows: “The mind and the dharmas are conditioned by the six sense objects, so they are called conditions and causes”. All the conditions and things that we can see, hear, or know (see, hear, or perceive) belong to the Conditioned Condition. For example, the rice plant is the Conditioned Condition; other factors that form the rice plant such as soil, water, fertilizer, human labor, and even rice seeds are all the Conditioned Condition. (Only the seed of the karmic consciousness in the Alaya consciousness can be considered a Cause and Effect, the rice seed is only the Conditioned Condition).

6) The fourth Condition of the Great Wisdom Treatise is the Increasing Condition, which is the Agent and Effect in the Lankavatara Sutra. The treatise briefly explains this Condition as follows: “When dharmas arise, they do not obstruct each other; that is the unobstructed condition (i.e., the dominant condition)”.

7) The special thing is that the Great Wisdom Treatise clearly stated the number of conditions needed to form things and phenomena, including in the practice of meditation. For example, the 51 mental factors always need to have 4 conditions (Causal Condition, Secondary Condition, Conditioned Condition, and Superior Condition); the meditation practices in the Formless Realm such as the Concentration of No Perception and the Concentration of Extinction only need 3 conditions (Causal Condition, Secondary Condition, and Superior Condition) but no Conditioned Condition (the reason these Concentrations do not have a Conditioned Condition is because they have surpassed the scope of the Sixth Consciousness and are no longer affected by the external world); the 24 mental factors of Non-Concomitant Actions and 11 material phenomena only need 2 conditions (Causal Condition, and Superior Condition) (the reason is that the mental factors of Non-Concomitant Actions and material phenomena do not depend on the Transforming Consciousnesses and the object realms).

Considering the conditions in the practice of meditation, the Buddha's path is indeed infinite, immeasurable because in the changing state of consciousness, it can be said that every minute, every second, every moment of practice contains within it each cause, each condition. The Yogacara-bhumi-sastra (Author: Bodhisattva Maitreya, recorded by Bodhisattva Asanga (310-390), Sanskrit-Chinese translator: Tripitaka Master Xuanzang (602-664), Vietnamese translation: Linh Son Phap Bao Dai Tang Kinh) divides this transformation of consciousness into 17 Grounds. Grounds are the living environment, activities, and realms of mental practice, so the 17 Grounds of the Treatise encompass all the realms of Zen practice in Buddhism. These realms can be briefly named as the Five Consciousnesses of the Corresponding Ground, Mind Ground, Ground of the Fourfold Consciousness, Ground of the Fourfold Consciousness, Ground of the Fourfold Consciousness, Ground of the Non-Consciousness, Ground of the Mind, Ground of the Mindlessness, Ground of the Hearing-Consciousness, Ground of the Thought-Consciousness, Ground of the Practice-Consciousness, and Sravaka. Ground, Pratyekabuddha Ground, Bodhisattva Ground, Ground with Remainder of Dependence, and Ground without Remainder of Dependence.

As for the Mind Ground, the scope of the realm of practice of Consciousness, the Treatise only distinguishes 4 Causes: Cause Cause (which are the habitual seeds in Alaya-vijnana), Equal and Uninterrupted Cause (which are the Transforming Consciousnesses and Mental Factors that flow equally and uninterruptedly from Alaya-vijnana), Object Cause Cause (which are the 6 sense objects: Form, Sound, Smell, Taste, Touch, and Dharma; the 6 Objects of Consciousness), and Advancing Cause (which are all dharmas, except the seeds).

In the three Grounds of the Fourfold Concentration (the Ground of the Fourfold Concentration, the Ground of the Fourfold Concentration, and the Ground of the Fourfold Concentration), the Treatise distinguishes in more detail with 10 Causes, 4 Causes, and 5 Results.

The 10 Causes are distinguished based on the place of origin (called "The Place of the Cause's Support" or "The Place of Establishment"). The reason is that these 10 types of Causes is considered the starting point of the practice of Contemplation (searching for the object of meditation, like the image of a bee flying around looking for a flower) and Contemplation (examining and contemplating the meaning of the object of meditation, like the image of a bee passionately sucking nectar from the pistil of a flower). Contemplation and Contemplation are the two basic meditation practices at the beginning of the First Dhyana stage (Ly Sanh Hy Lac, Huu Tam Huu Tu Dia) of the Form Realm. At the Second Dhyana stage (Dinh Sanh Hy Lac, Vo Tam Vo Tu Dia), these two practices are no longer necessary to practice. The general overview of the 10 Causes in the three Grounds of Contemplation and Contemplation is summarized as follows:

1. Cause of Dependent Theory (also called "Nhan Ngu Y Xu"): is the Cause whose basis is speech, speech, language, and writing that Contemplation and Contemplation rely on.

2. The Cause of Contemplation (also called "The Cause of Receiving and Receiving the Base"): is the Cause that has a place to rely on, which is to receive, and which has the place to observe and compare (contemplation is to observe and compare) and which is to contemplate and contemplate.

3. The Cause of Leading (also called "The Cause of Habitual Energy Based on the Base", or "The Cause of Leading" or "The Cause of Long-Term Destruction"): is the Cause that has the place to rely on, which is the habit energy (the shield is to pull) and which leads and which is to contemplate and contemplate.

4. The Cause of Arising (also called "The Cause of Seed-Receiving the Base" or "The Cause of Being Able to Give Birth"): is the Cause that has the place to rely on, which is the seed (which often gives birth to all dharmas) and which is to contemplate and contemplate.

5. The Cause of the Reception of Life (also called "The Cause of the Non-Interruption of Extinction"): is the Cause whose support is "Extinction Without Interruption", the support of the true view of the use (of human beings), the function, the root, the realm of Extinction Without Interruption, which is the basis of the investigation.

6. The Cause of the Development (also called "The Cause of the Root of the Dependent Realm"): Relying on the support of "The Cause of the Compliant Realm" to investigate. Such as the Good Dharma belonging to the Desire Realm, can give rise to the excellent Good Dharma belonging to the Desire Realm, the Form Realm, the Formless Realm, and also the Good Dharma not related to the three realms, because it is in accordance with the realms.

7. The Cause of Different Determination (also called "The Cause of Different Functions Dependent Realm" or "The Cause of Different Determination"): Relying on the support of Different Functions to investigate (the self-nature of the dharmas belonging to the three realms has countless different functions).

8. The Co-existent Cause (also called "The Harmonious Dependent Cause") is the Cause whose support is Harmony that contemplates. This is because of achieving self-arising harmony, so the dharmas (belonging to the 3 realms and dharmas not belonging to the 3 realms) are born.

9. The Mutual Cause (also called "The Obstacle Dependent Cause", or "The Opposite Cause"): is relying on the support of obstacles to contemplate. For example, dharmas belonging to the 3 realms and dharmas not belonging to the 3 realms are about to be born, but if there are present obstacles, they cannot be born.

10. The Non-Mutual Cause (also called "The Non-Obstacle Dependent Cause", or "The Non-Contradictory Cause"): is relying on the support of non-obstacle causes to contemplate. As for the dharmas belonging to the three realms and dharmas not belonging to the three realms that are about to be born, if there are no present obstacles, they will immediately be born.

4 The causes of the three Grounds of Contemplation are listed in the Treatise as: the cause, the equal-absence condition, the object condition, and the superior condition.

5 The results of the three Grounds of Contemplation are also listed in the Treatise as: the result of Different Maturation, the result of Equal Flow, the result of Separation, the result of Use, and the superior condition. The treatise also outlines the causes and conditions that create the results: “Relying on the basis of the causes and conditions of the Conformity of Habits to establish the results of Different Ripening and the results of Equal Flow, relying on the basis of the causes and conditions of True Seeing to establish the results of Separation, relying on the basis of the causes and conditions of Use to establish the results of Use, relying on the basis of the remaining causes and conditions to establish the results of Increase”.

All the causes, conditions, Alaya-vijnana and seeds, the Transforming Consciousnesses (Manas, Mind-consciousness, Eye-consciousness, Ear-consciousness, Nose-consciousness, Tongue-consciousness, Body-consciousness), mental factors, mental activities, worldly scenes... mentioned above are only expedient methods (Worldly Truth) taught by Buddhas and Bodhisattvas. And among those causes and conditions, the causes and conditions of the rare and earnest vows with the great wisdom of Buddhas and Bodhisattvas stand out. As the Lotus Sutra clearly states, "Buddhas are born only due to one great cause and condition. That is the cause and condition that opens sentient beings to enlightenment and Buddha's knowledge; the cause and condition that helps all sentient beings to be liberated, to go beyond the entanglement and attachment to all causes and conditions.

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