The Buddha told us that if we want to live and die, we need to be ignorant of our thoughts. If you can understand and understand, there will naturally be light, but it is not the light of phase, it is the light of no phase, and it is called the light of constant silence in Buddhism. The Buddha is always in the light of constant silence. We can't go into detail about the 12 causes here, otherwise it will be a long delay.

The so-called cause is a cause that catches up with the effect. For example, when we see a glass of water, we think of a soft drink, we think of a juice, and so on, all of which come from the idea of a glass of water, which is a chain relationship. Some people like to know what they were like in their previous lives and what they will become in their next lives. You don't have to ask anyone what you should know. All kinds of encounters in your life are the consequences, and they are all the causes of the seeds in your previous life. What happens to you in the next life depends on what you do in this life and what causes you plant. So, "If you ask about a past life, the recipient of this life is." If you ask about the next life, the author of this life is." This is karma.

Where do all the causes go? In one thought, the five yin, the six roots, the twelve dusts, the eighteen worlds, and so on, are one thought. When a thought is known, it is self-emptiness, and the nature of cause and effect is also empty, and because it is void, it can give rise to the effect of causes. This is "dependent arising voidness, sexual voidness dependent origination". Everything in the universe is born of causes. Note! This is to say that the phenomena of the universe are not ontology. The "Lengyan Sutra" says that "it is not a cause, it is not a natural occurrence", and many people feel puzzled, all the Dharma is obviously a cause, why is it not?

The problem is that the sentence in the Lengyan Sutra talks about the ontology, and the ontology is emptiness. As for the phenomena of all things in the universe, they are born of causes. Karma will not disappear even after hundreds of millions of years, and it will not be hindered by time and space, so Buddhism teaches us not to create causes, because "if we do not die after a hundred eons, when karma meets, the retribution will be retributed", this intermediate truth is very complex and wonderful.

Therefore, there are four sentences in the Buddhist scriptures: "The human body is rare, the Middle Earth is difficult to live, the Master is difficult to meet, and the Dharma smells bad." "There are four difficulties, which shows that it is not easy for the Dharma Bodhi karma to be achieved, and if the Bodhi karma is not achieved, the practice can only be regarded as planting a little good root, and it will be said when the karma of his birth and future life is ripe. Therefore, there is another very important issue in a person's enlightenment, and the name of Buddhism is the cause of the season, which is time. It is still impossible if the seasons are not ripe, because time is the mind that does not correspond to the Dharma.

The karma between us is also very wonderful, sometimes there is only one karma with someone, and then there is no chance to say hello to the past, and from then on, the south and the north and even the heaven and the earth are separated forever. Therefore, Buddhism and Chinese culture require people to cherish good karma.

"If you are separated from all evil opinions, you will have no life to endure." When it comes to heresies, other religions tend to believe that there is a master in the universe. Although many people here believe in Buddhism, they are not easy to have correct views, and they still think that there is a bodhisattva in charge. I just talked to a young classmate this afternoon, and he went to the Bodhisattva to ask for a hexagram, and the Bodhisattva told him that he could make such and such a friend. I said, "Can you believe that?" A person who really studies Buddhism is also an intellectual, and he must believe in his own heart. I wrote the words of Confucius to him, "Respect ghosts and gods and stay away".

Confucius is not against ghosts and gods, not to break superstitions, but to respect ghosts and gods, but keep your distance. This thing can't be played, and when it is played, the value of human beings will be lost, and these are considered evil opinions.

Prajna Madhyamaka tells us that all dharmas are ownerless, unnatural, and arise from causes. Therefore, all the dharmas have no self-nature, they are all causes, and no one can dominate anyone.

Evil views are something we should stay away from, and even if you practice well and have concentration, if you don't see clearly, it will still be difficult to achieve success. Seeing is the concept, and there are the so-called five views: body view, side view, evil view, seeing and seeing, and abstaining from seeing and forbidden. Even if your greed, hatred, ignorance, and suspicion have subsided, if you have these five views, it is still a foreign way, because there is no correct perception of Prajna. In my book "Zen Sea Survey", I all fall on these five views.