The real understanding of life.

Jiranti ve rajaratha sucitta,
Atho sariram pi jaram upeti,
Satam ca dhammo na jaram upeti,
Santo have sagghi pavedayanti.
Even ornamented royal chariots wear out. So too the body reaches old age. But the Dhamma of the good grows not old. Thus do the good reveal it among the good .
Buddhist terminology only emphasizes that birth and death; from one form to another form. But there is nothing to exist permanently in this world. One might be self-decorated with ornament, fragrance, might live in dormitory, scholar, wise, ignorance etc, might be but old age must be come on body so as a sublime and subtle person have to conglomerate with pure land which permanently can reduce all the sufferings from tri-cycling existence. There is nothing to permanently existence in this mundane world to get free from cravings. We comprehend that without cause there is not effect. Whenever cause occurs then effect also comes out as an equal reflection. So every cause has conditional and unconditional themes which generally cannot view by normal eyes. Let see what the conditional and unconditional themes are into the cause and effect.
How the condition creates away:-
Among the conditioned and the unconditioned, the conditioned refers to any phenomena produce from causes and conditions which individual identity possesses the three aspects of arising, remaining and ceasing. Thus, its labeling-basis is all phenomena comprised of the five aggregates. In contrast to that unconditioned refers to any phenomena not produced from cause and devoid of arising, remaining and ceasing.The conditioned arises based on six causes, four conditions and five effects. The six causes are 1. The acting cause, 2. The co-originating cause, 3. The equal status cause, 4. The concurrent cause, 5. Leading cause and, 6. Ripening cause. The acting cause is asserted by the Vaibhashika as all phenomena other than the effect itself. In this case, all other causes or non-causes can be included within this category. There are two kinds of acting cause, effective and ineffective. The first can be likened to how the seedling, and so forth, facilitates the sprout. The second is for instance
How something unconditioned relates to a sprout, or how the body of a hell-being relates to the birth of a formless being. This is defined as a cause simply in terms of its failure to obstruct an arising. Although the ineffective acting cause is held to sometimes also facilitate indirectly an acting cause should be identified as strictly the effective type, and this is general trait of all kinds of causes. In order to dispel uncertainty about what the causes are in the context of this acting cause, several more types of causes are taught.The producing cause has two aspects, perpetuating cause and seed or to the subsequent moment of consciousness arising from the previous one. The second is for instance what earth, water, air and fair. So forth are a sprout or what object condition and sense organ are for cognition. Furthermore there have also been mentioned of these two type, the producing cause that resembles the seed and it sprout and the clarifying cause that is, for instance, what butter-lamp does not seeing a vase in a dark room.
Classification of cause and effect:-
Moreover ten types of acting causes are taught: 1, the acting cause for arising as for instance, a visual cognition arising from the eye faculty;2, the acting cause for remaining such as the body subsisting by means of the four kinds of sustenance; 3, the acting cause for supporting such as the contents who are supported by the earth;4, the clarifying acting cause for something to be revealed such as what a butter-lamp dose for a form within a dark room;5, the acting cause for changing such as the fire that or burns; 6, the acting cause for separating such as a sickle for cutting grass; 7,the acting cause for transforming into something else such as the skilled goldsmith making rings and the like from the material of gold; 8, the acting cause for trusting such as ascertaining fire from smoke; 9, the acting cause for comprehending such as understanding something to be proven through a line of reasoning; and 10, the acting cause for achieving such as attaining nirvana by means of the path.
The co-originating cause refers to things that mutually uphold one another by supporting each other. The four elements of the same conglomerate through cognitive act its following basis for characteristics. Following of a cognitive act means the mental states of unedifying Dyane and the cognitive act, its following share self characteristics. It is because a cognitive act and its followings are identical. They are devoid of any temporal sequence, produce the same effect. All are the same in possessing in a virtuous identity so forth for these reasons the name following of a Cognitive. The co-originating cause defined into two sectors. Generally a cause can be cause and affect Related to producer and produced and the cause and effect dependent definition it is not arising when absent something. The first is, it causes water and so forth for sprouting seed, and the second is, defining short in dependent upon long defining this side deepened upon that side so forth. This concept related to the cause and effect of dependent origination. This one thing produces from another one thing so it is simultaneous in having been born the same causes. One is defined as being a cause because the other will not appear in its absence.
Cause and effect as known as dependent origination:-
Cause and effect is also known as a dependent origination. So Avijja-sankhara- vinnana- namarupa-salayatana-phassa-vedana-tanha-upadana-bhava-jati-jaramarana-sokaparideva-dukkhadomanassaupyasa-dukkhasamudaya.
The cause and effect follows the same sequences. The cyclical natures of dependent origination ameliorate as follows:
We comprehend that ignorance is the main to occur anything but it has few elements so, can express that ignorance has five elements. There are pain, grief, despair, sorrow and lamentation. So from it; volitional, consciousness, mind and body, six sense bases, contact, feeling, craving, clinging, becoming, birth and aging and death. In the Theravada tradition the cause and effect explain from eleven kinds of obstacle to attain liberation from emancipation.
Interpretation of cause and effect:- Avijja:- Ignorance of suffering of the origin of suffering, of the cessation of suffering, and of the way leading to the cessation of suffering and according to the Abhidhamma, ignorance past, present and future dependent origination.
Sankhara:- Body volition (kaya-sankhara), verbal volition (vaci-sankhara), and mental volition (citta-sankhara) according to Abhidhamma meritorious volition (punnabhisankhara), demeritorious volition (apunnabhisankhara) and imperturbability producing volition (anenjabhisankhara).
Vinnana:- The six kinds of consciousnesses: Eye consciousness (Cakkhu vinnana), ear consciousness (sota vinnana), nose consciousness (Ghana vinnana), tongue consciousness (jivha vinnana), body consciousness (kaya vinnana), and mind consciousness (mono vinnana).
Namarupa:- “min”d feeling (vedana), perception (sanna), intention (cetana), contact (phassa). And attention (manasikara), and “body” the four great elements (mahabhuta), and form that depends on these four great elements. The Abhidhamma defines”name” as the feeling aggregate(vedanakhandha) the perception aggregate(sankharakhandha).
Salayatana: The six sense bases: eye (cakkhu), ear (sota), nose (Ghana), tongue (jivha), body (kaya) and mind (mano).
Phassa:- The six kinds of contact, by the way the eye, ear, nose, tongue, body, and mind .
Vedana: The six kinds of feeling: feeling arising from contact by way of the eye, ear, nose, tongue, body, and mind.
Tanha:- The six kinds of craving: Craving for forms (rupatanha), craving for sounds(saddatanha), craving for smells(gandhatanha), craving for testes(rasatanha), craving for tactile objects(photthabbatanha) and craving for mind objects(dhammatanha).
Upadana: The four kinds of grasping: grasping onto sensuality (kamupadana): to forms, sounds, smells, testes, and tactile objects. Grasping onto views, opinions, theories, and beliefs (ditthupadana), grasping onto rules and observances, believing that in themselves and observances Lead to purity(silabbatupadana); and grasping onto self creating a false idea of self and then clinging
This idea (attavadupadana). Bhava: The three spheres of existence: the sense spheres (kamabhava), the fine material sphere (rupabhva), and immaterial sphere (arupabhava). Alternatively1. The sphere of kamma (kammabhava) active process of becoming (equivalent to meritorious volition, de-meritorious volition, and imperturbability-producing volition; see sankhara, above). And 2. The passive process of becoming (uppattibhava), equivalent to the sense sphere, the fine-material sphere, the immaterial sphere of non-perception (asannabhava), the sphere of neither perception nor non-perception (nevasannanasannabhava) the sphere of one constituent being (ekavokarabhava), the sphere of four constituent being (catuvokarabhava), and the sphere of five constituent being (pancavokarabhava).
Jati: The birth of the five aggregates: the arising of the sense spheres (ayatana). Alternatively, the arising of specific phenomena.
Jaramarana: Aging;a weakening of the faculties (Jara) and death; the breaking up of the aggregates (marana), it is an end of the “life faculty”(Jivitindriya). Alternatively, the degeneration and dissolution of specific phenomena.

Childhood Prince Siddharta

After a seven-year-old prince, the king ordered to dig three pools in the courtyard. In the ponds were planted with various kinds of lotus flower (lotus). A pond with lotus flowers in blue (Upala), a pond with a red flower (Paduma), and one pool again with a white flower(Lotus). In addition to three pools, the King also ordered perfumes, clothing andheadgear of state Kasi, who was famous for such goods aimlessly with the best quality.Servants were ordered to protect the Prince went, day or night as a symbol of glory.

Once it was time to go to school, the King ordered a teacher named Visvamitta to givelessons to the Prince in a variety of science. It turned out very smart Prince. All lessonsare given, quickly understood that in a short time no longer matters that can be taught to the little prince. Since childhood, Prince known as a loving child towards fellow beingsas seen from the story below.

One day the Prince was a walk in the park with his cousin, Devadatta, who at that timecarrying a bow and arrows. Devadatta saw a group of forest grouse flying over them.Devadatta deftly aiming his arrow and successfully shoot down a grouse. Prince andDevadatta came running to where it falls grouse. Prince arrived first and was embracedgrouse that was still alive. Prince carefully and lovingly pulled the arrow from the wings ofgrouse, and then wringing some forest leaves and dipakaikan as a drug to cover upscars taxable arrows. Devadatta asked for grouse was handed to him because he isshot down. But Prince did not give him and say, "No, this is not going to grouse I submitto you. If he dies, then he really is yours. But now he does not die and was still alive.Because I help him, then he is mine. "Devadatta still sue him and the Prince remainedon her mind, and do not want to give away. Finally at the suggestion of the Prince, theyboth went to the Council of the Wise and request that the Council give a fair decision inthe matter. After listening to descriptions and explanations of both parties, the Boardthen gave the following decision:

"Life belongs to the people who tried to save him. Life could not be the property ofpeople who try to destroy it. Therefore, according to the norms of justice that apply, thenlegally, grouse shall become the property of the person who wants to save the soul ofPrince Siddhatta. "