Buddhist-Meditation-Systematic-and-Practical

eligion philosophically; they only have blind faith in a
Creator God. We have come from him, and, so they say,
if we believe in him we will go back to him. To save
those holding this false view and to correct their blind
faith, one should use this pair of opposites.
But all this is for conversion and debate, as indeed it
was used by the scholars of the San Lun School. Of
course it is good for these purposes, but what is its
possible application for our meditations? The answer to
this question is not to be found in any ancient book, but
in my opinion it is like this:
For the first two: If one meditates on these (after, of
course, completing the preparations given in the
previous chapters), then one will get some sign of
unabiding nirvana. If this is an extinction, there can be
no production of a sign. But then one who has realized
this nirvana comes to some function of salvation, and
then it cannot be called "no production." So this pair of
opposites is identified in unabiding nirvana.
Regarding the second pair: If one meditates on this, one
will gain some practical knowledge of the nature of
causation. If causes do not accumulate, then nothing can
be produced, and then there is annihilation; but if causes
are collected together, then some function will occur
from their interaction, and then there is permanence
(continuity of function). Function according to
conditions is changeable, but according to the laws of
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