Mahayana Buddhism Gateway to knowledge by Tilak Thapa

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.