Mahayana Buddhism Gateway to knowledge by Tilak Thapa...
Introduction:
I would like to
introduction about Gateway to Knowledge is of vital importance for followers
of Buddhism, by studying this text and learning it well, one is certain to gain
a rough comprehension of the Buddha’s general teachings. In particular, Gateway
to Knowledge lays the foundation for more easily understanding all the
Buddha's sublime words and the philosophical treatises, such as the works of
Nagarjuna. To fully understand the profound and extensive words of the Buddha,
we apply the three stages of knowledge that result from learning, reflection and
training.
Knowledge that results
from learning is the understanding we gain whenever we study with a truly
qualified spiritual master, listening to him explain what the Buddha taught or
when we study the commentaries that clarify his teachings. Reading through the
Buddha’s sublime words, and the treatises based on them, is also regarded as
‘learning’. Here two teaching plane are right motivation and right mindfulness,
there are three way of the teaching they are:
1.
Buddha ways of teaching,
2.
Arahant ways of teaching,
3.
Pandita ways of teaching.
Three puerilities are
very –very important, they are:
1.
Pure
speech,
2.
Pure disciple,
3.
Pure teaching.
What is the pure
speech?- Arhant speech is very –very truth, does not tell lie, Arasant word is
so sweet, when the Arahant give Dharmma talk Arahant doesn’t miss bad word so
that listener feel bad, Arahant word is so pure.
What is pure disciple?
– Before Arhant give the Buddha teaching, Dharmma talk first objer the listener
mind, student could be pure disciple.
What is pure Dharmma (teaching)? – Arhant
teaching what word the Buddha giving, what the Buddha say Arhant didn’t change
this word they teach some Buddha teaching, this is all found the Praja Pramata
Sutra.
Five perfections:
1.
Teacher,
2.
Disciple,
3.
Time,
4.
Topic,
5.
Place.
The Sense Sources Ayatana:
The inner six sources from eye to mind and the
other six from to mental object, they are called sources because they are the
medium for cognition to occur and unfold by means of apprehender and
apprehended.
The five aggregates,
the unconditioned things are not included. Since the elements are included
within the sources. There are 12 sources 6 subject and 6 object.
1.
Eye sources,
2.
Ear sources,
3.
Nose sources,
4.
Tongue sources,
5.
Body sources,
6.
Visible from sources,
7.
Sound sources,
8.
Smell sources,
9.
Taste sources,
10.
Texture sources,
11.
Mental object sources,
12.
Mind sources.
The mind is perceiver
subject of the all knowable things. Mind is therefore the chief factor. All
cognitive acts are included within mind and all objects of knowledge within
phenomena.
The cognitions of the
five sense doors are always non conceptual, while mental cognition has the two
modes of being conceptual and non conceptual. The object of non conceptual
mental cognition is not associated with place, time and kind.
The three things are
important here:
1.
Mental object.
2.
Knowable things (exist).
3.
Object of knowledge (exist).
Mind
is subject of all things, mind is call subject perceiver. Mental cognition has
the two modes of being they are:
1.
Conceptual mind:
2.
Non conceptual mind:
1. Eye
consciousness,
2. Body
consciousness,
3. Ear
consciousness.
4. Nose
consciousness,
5. Thong
consciousness.
The appearance in the
mental field of a mere general object-image, so it is called object-image or
sound object, the manner of associating place, time, and kind, such as ‘vase’,
for instance.
Functional things have
three subdivisions: matter, mind, and non concurrent formations. Knowable and
things are generalities of matter and so forth. A non conceptual cognition
perceives a substantial thing by means of an appearance. A conceptual through
excluding other things which are not that object, so it is a perception through
exclusion of all imputations by means of other exclusion or elimination.
The subject has four
types:
1.
Lack of understanding,
2.
Misunderstanding,
3.
Doubting, and
4.
Correct understanding.
Lack of understanding
is of two kind’s direct perception without ascertainment and assumption not
supported by valid inference.
Object of minds are:
1.
Object of knowledge: suitable to be an
object of the mind.
2.
Existent: observed by valid cognition.
3.
Object: known by the mind.
4.
Phenomena: bearing it’s on essence.
5.
Object of comprehension: comprehension,
suitable to be comprehended through valid cognition.
Object: 1. Thing
(particular): mind, matter, non-con..
2.Non-thing: space,
two sensation..
Two types of
opposition:
1.
Non coexistent opposition: a. mental
opposition, b. factual opposition.
2.
Mutually exclusive opposition: a. direct
opposition, b. indirect opposition.
Two types of
relationship:
1.
Same entity relationship,
2.
Resultant relationship.
The triple system of
definition, the defined, and the basis for defining, when defining a vase, the
definition is a spherical central portion. The defined is the name of the vase,
all the existing attributes such as snout, belly, petals, being made, and being
impermanent.
Three kind of name:
1.
Defined name,
2.
Describe name(nonname),
3.
Enacted name.
Names are defined as
known, described or enacted in terms of mind, speech, and body. There are the
names of the ways of establishing: the four aspects of refuting and
establishing, establishing as an identity or as a presence, and refuting as an
identity or as an absence.
Concerning these
presentations of the aggregates, elements, and sources, the form aggregate
consists of the ten elements and sources. A nonexistent vivid presence, and are
thus included under forms that are mental object rather than under the visible
form and sound sources.
One subcategory of the
five aggregates, can be of three types:
1.
Visible and obstructive, as, for instance,
2.
Invisible and obstructive,
3.
Invisible and non- obstructive are the
imperceptible forms.
While only these three
have been traditionally taught, it is evident that a reflected image can be
named as visible and non obstructive form.
The form aggregate, the
forms that are mental objects as well as the unconditioned things, are all
included under the mental object sources and mental object elements.
The five bases of
knowable:
1.
The form base,
2.
The chief mind base,
3.
The accompanying base(mental states),
4.
The non concurrent formation and,
5.
The base of unconditioned things.
-Should be understood
as was previously explained under the mental object elements.
Dependent Origination:
It means that nothing
included under inner or outer phenomena has arisen without a cause. Not
originated from an independent cause, an uncaused and permanent creator such as
the Self, Time, or the Almighty. Respective causes and conditions coming
together is called dependent origination, all outer phenomena arise in
interdependence, in the manner of, for instance, a sprout growing from a seed.
Inner phenomena the
aggregates of higher, medium, and lower beings, originate in the manner of the
twelve links of interdependence, such thing as a sprout growing from a seed, by
means of seven related causes and six related conditions.
The seven related
causes are:
1.
Seed,
2.
Sprout,
3.
Stamen,
4.
Stalk,
5.
Bud,
6.
Flower,
7.
Fruit.
-
Which sequentially are the causes that
perpetuate the consecutive origination,
The six related
conditions are:
1.
Earth,
2.
Water,
3.
Fire,
4.
Wind,
5.
Space, and
6.
Time.
-
Which respectively stabilizes, causes to
adhere, matures, expands, accommodates, and gradually changes.
Twelve link’s dependent
origination:
1.
Ignorance (not to know the meaning of
the truths)
2.
Formation (means that seeds of
reincarnation are being planted in the consciousness)
3.
Consciousness (impelling, impelled
result, impelled)
4.
Name and form (mutually supporting each
other, as in the case of the roof beams )
5.
The six source ( inner six sources of
eye and so forth arise)
6.
Contact (sense faculties and
consciousnesses will meet together and six contacts )
7.
Sensation (the three aspects of
pleasant, painful, and indifferent sensations)
8.
Craving ( the three cravings of the
realms of Desire, Form and Formlessness)
9.
Grasping ( desire, beliefs, holding discipline
and ritual to be paramount, and adhering )
10.
Becoming ( body, speech, and mind)
11.
Rebirth ( rebirth in the birth place of
that reincarnation, to fully develop a body and remain as the similar class)
12.
Old age and death ( the aggregates, and
death,
Twelve links
interdependence:
1. Propelling
link: 1. Ignorance, 2. Formation, 3. Consciousness.
2. Propelled result
link: 4. Name and form, 5. Six sources, 6. Contact, 7. Sensation,
3. Fully establishing
link: 8. Craving, 9. Grasping, 10.
Becoming,
4. Fully established link: 11. Rebirth,12. Old
age and death.
The three of ignorance,
craving and grasping are disturbing emotions. The two of formation and becoming
are karma.
Four links:
1.
Ignorance,
2.
Karma,
3.
Craving, and
4.
Consciousness.
Four produce:
1.
Consciousness to be like a seed,
2.
Karma
like a field,
3.
Craving like moisture, and
4.
Ignorance like planting and manure,
Dependent origination ranks
as an essential and profound teaching among the treasuries of the Buddha’s
words. The eyes of discriminating knowledge will come to see the dharmas
possessing the natures of the eight noble fold path, and the wisdom gaze which
comprehends all objects of knowledge will perceive the “dharmakaya of Buddhahood”.
Chapter five the Correct and the Incorrect:
What is correct and incorrect? Encompass all objects of
knowledge and difference between what results and what does not result from a
virtuous. For example: to get wisdom we have to flow gins, perfect books, and right
wisdom, objects of knowledge means “everything exists in this world. Person who
relies the know self, has got relies, so preserving everything is no self.
Nature of cause and effect, there are nature things itself,
and nature cause of effect.
Seven Dependencies:
1.
Dependency
of undesired: we don’t want to go the hell.
2.
Dependency
of the desired,
3.
Dependency
of the purity: Buddhahood, Aranthahood, to become pure.
4.
Dependency
of the co-occurrence,
5.
Dependency
of the control,
6.
Dependency
of the attainment: women can achieve Pratyeka Buddhahood.
7.
Dependency of the behavior.
According to four Noble Truth, four noble truth also has
correct and incorrect.
Ten sciences of knowledge( to show correct and in
The major science of knowledge:
1.
Science
of craftsmanship,
2.
Science
of healing and diagnosis,
3.
Science
of language,
4.
Science
of logic, and
5.
Inner
science.
The five miner science:
1.
Miner
science of synonyms,
2.
Miner
science of mathematics,
3.
Miner
science of performance,
4.
Miner
science of poetry, and
5.
Miner
science of composition.
Vaibhashika proponents:
The fife bases of knowable:
1.
Form
base of appearance,
2.
Chief
mind base,
3.
Accompanying
base of mental states,
4.
Non
cincurcent formation,
5.
Base
of unconditioned things.
The four Buddhist schools:
1.
Vaibhaskika,
2.
Sautrantika,
3.
Mind
only, and
4.
Madhymaka.
According to our teacher Lama Rangdorl said so many important
things are here, I would like to write down about “correct and incorrect”. To
get wisdom we have to flow good guys, perfect books and right wisdom. Two types
of nature are Nature things itself, and Nature cause of effect. All object of knowledge means everything exist
in the world, person who relies know self or person who has get relies
preserving everything is no self.
Inner science is method, Taconic, for example Tipitak is
inner science, nature, Buddhism is inner science. Physical science is actually show natural
things, nature of the path, we are going to touch inner science. There are two
philosophical schools Buddhist philosophical school (insider), and non Buddhist
philosophical school (outsider), morality is draft of Nirvana, trust the three Jewels,
person who except taking refuse that is call Buddhist. Inner science is thought
about Buddhist and non Buddhist.
Among these philosophical schools, there are 62 views. There
are many ways of classifying them, but summaries five views. Tow views are very
best in non Buddhist school. They are two proponents of eternalism, and
proponents of nihilism. In the non Buddhist school there we can see eternalism,
talking about the self, time, the Almighty, brahma, or Vishnuis the creator of
the entire world. For example Vishnuis crater the god, god is greater, world
make by god.
Nihilism talking about only
personal life, it is explain about our conciseness, present conciseness, how
there next life or not, personal world is impossible to creator the world.
Body, mind and world happening so that, present conciseness, past state, and
past thing something new about four elements. Nature of conciseness is our cognition;
conciseness has got training of the reading, memorizing etc.
Five basis are first there are not empty, secondly cannot
fount in the things, self is outer things, self is not exist, third eyes to
bodily, best on the facility, directly
and conciseness, mind direct preserve the object, conciseness can
directly best on faculty. Forth, mind does not have self knowing quality (self
awareness) and fifth has three nature are combining together, we can say
combining things are three seagoing, remaining, and arising.
Conclusion:
The medium for cognition to occur and unfold by means of
apprehender and apprehended. The five aggregates, the unconditioned things are
not included,
The wisdom gaze who comprehends all objects of knowledge will
perceive the Dharmakaya of Buddhahood.
It is correct that the person who realizes the absence of a
self attains liberation, while it is incorrect that someone who holds the
existence of a self attains liberation.
It is correct that fire is hot, and incorrect that it is
cold. Consciousness is ultimate existence because they are the basic components
for all things.
The identity of each phenomenon has a substantial existence.
Mind Only School maintains that external objects have no existence other than
all ground consciousness.
Madhyamaka School maintains that just as an external object
does not exist likewise the mind perceiving it also cannot be established.
Vaibhashika and Sautrantika are hinayana schools, Madhyamaka
and Mind Only are Mahayana schools because they are alike in accepting that
after having aroused the two kinds of conventional and ultimate Bodhimind. One
will became learned in what is correct or incorrect concerning all phenomena.
