Xie Baoshu was a little careless, and directly broke the opportunity for the monk to enlighten.

In Buddhism, there is a saying called Nirvana.

Nirvana, a Buddhist term, means that it is cool and quiet, that is, it refers to the fact that after a few years or decades of cultivation, one's mind is conditioned one's own thoughts, and the bad thoughts, programs, and emotions in the brain are cut off, and finally the state of no troubles and transcendence of life and death, that is, the state of perfection that has no gain, no attachment, and no change with fate. According to Buddhism, reincarnation is an inevitable process, and after death, "consciousness" leaves the human body and goes through some process to enter another newborn being, which can be a human being, an animal, a ghost, or a god. Only by attaining the state of nirvana can one get rid of samsara.

Nirvana is also translated as Nirvana, Poly Nick Bondage Man, Mud, Nirvana, which is translated as Death, Extinction, Silence, Non-action, Liberation, Ease, Happiness, Immortality and so on. According to Buddhist teachings, Nirvana is a state in which all the dharmas in the world have been extinguished and there is only one dwelling dharma, so that there will never be any troubles and sufferings in life in Nirvana, and there will be no more afterlife, that is, there will be no more reincarnation in the next life.

This term first originated from the ancient Indian Brahmanism, when there were many opinions and could not prove what Nirvana was? Later, because the Buddha was born to show the wheel of the ready-made Buddha, he taught his disciples that some people gradually proved Nirvana, that is, when he heard about the four Goa Arhats and the Buddha of the Buddha and gave up his life, he obtained the evidence of Nirvana, which is also the essence of life, and the person who attained the Buddhahood was the person who obtained the Buddha's fruit. When a Buddhist practitioner passes away, many people refer to them as having attained nirvana or death, which is often considered to be synonymous with death.

It refers to the absence of afflictions in fantasy, beyond the realm of life and death, and is also used as a synonym for the death of monks and nuns!

Nirvana's "Nirvana's Nameless Treatise" records as follows: "Nameless said: The man is empty and has no image, and all things are nothing but my creation. Those who know all things to become themselves are only saints! What is it? Reason is not holy, non-holiness is ignorant, reason is holy, saints are not different. Therefore, the Emperor of Heaven said: What should you ask for? Shanji said: If you can't ask for it in color, you can't ask for it in color, and you can't ask for it in color. He also said: Seeing the origin is seeing the law, seeing the law is seeing the Buddha, and the effect of things and things is not different. Therefore, the mystery of the people is not ominous, and the hidden luck is that is, and the total six are in the mirror heart, and one comes and goes to become the body. Ancient and modern, always through, poor and extreme, Mo and two. Haoran Dajun is called Nirvana.

Classification of Nirvana

There is only one kind of self-reliance nirvana. According to the basis of separation, there are two kinds: the realm of surplus nirvana and the realm of unsurplus nirvana. In different respects, there are three kinds of nirvana: emptiness, non-appearance, and desirelessness.

Nirvana is an ultimate dharma that can no longer be decomposed. It is completely out of the world, and there is only one self-nature, and that is the realm of non-action and immortality that completely transcends the world of being. There are two kinds of basis for distinction, and the basis for that distinction is whether or not the aggregates still exist.

Nirvana can only be fully understood by the saints who testify to it. Those who have not yet attained nirvana should know at least three of its characteristics.

Nirvana is Sanskrit, the pronunciation is Poly Nirvana, the old cloud Nirvana, and the present Shun ancient cloud Nirvana. It is also known as mud, or cloud nirvana, the obscurity of the sound, or Chu Xia is different. The old translation is extinction, or cloud silence, non-action, liberation, happiness, non-birth and imperishability, etc., although the name is different, its meaning is the same. Today, the two meanings of extinction and extinction are explained: extinction, that is, the meaning of "extinguishing" to get rid of troubles, and "degree" to get rid of life and death. Silence, silence is rational "silence" and quietness, and extinguishment means "extinguishment" of troubles. It can also be said that when the body of "silence" is attained, the natural afflictions are "extinguished", and the nature of silence is naturally attained when the afflictions are eliminated. "Wisdom Theory" cloud: Nirvana is called out, Pan is called fun, and it is said that all pleasures are born and die forever, which can also be translated as out of fun.

According to the new translation, Master Xuanzang translates it as "round death", this meaning is more perfect, because the translation of silence, extinction, liberation, etc., is only about the aspect of morality, and the words are about extinguishing the troubles of life and death. Death is the wisdom of the two virtues. Here's a brief explanation:

If we can extinguish a dream, we will prove a point of true enlightenment, like a mirror to remove a point of dust, that is, a point of light, or even a complete extinction of all proofs. At this point, all merits will return to the "circle" and be full, and all troubles, life and death will be empty and "silent" after all, which is the state of Mahayana nirvana.

That is, to return the merits of the good deeds we have done to the Dharma realm. Turning back on the merits that you have cultivated and being interested in what you expect is called dedication. Those who wish to give their own good roots and merits to others will dedicate themselves to sentient beings. Those who use their own merits to become Buddhas in the hope of becoming Buddhas in others are also dedicating themselves to the Buddha's path. After creating good karma, we should return to the direction of self-interest and altruism that follows the Dharma, otherwise we will easily drift away with our disturbing habits.

In Buddhist dojos, after doing morning and evening classes every day, one must "dedicate" to one's home, and occasionally believers have to "dedicate" to a Buddhist event at the end of their family when they have a wedding or funeral. Dedication can be dedicated to sentient beings, and at the same time to one's relatives, unjust creditors, etc. Merit is not a finite material, it is exclusive, but like a fire, a torch can light thousands of lamps, but its own light will not be diminished in the slightest, and the more lamps you light, the greater the light. Dedicating to others is like being in the dark, but we can use the reflection of a mirror to make them receive sunlight as well.

There are many arguments about dedication, such as dedicating one's merits to others, and other people's unjust creditors will run away to oneself, and if one's merits are distributed to others, oneself will not be enough, and so on, all of which are wrong. Dedicating merit to others is also a practice to break away from greed, and the greater the heart, the greater the merit. All good deeds can be dedicated, if you create good karma and do not dedicate it, it is like the moonlight clan, and you have also made some money, but it has little effect. Dedication can gather, focus, stabilize, and amplify merit, but if you don't dedicate yourself, the karma you create will be scattered and scattered, and there will be no clear destination, and the benefits will not be great. So dedication is very important.

The kind of dedication

According to Buddhism, there are six types of dedication: returning to oneself and others, returning to reason, returning to cause and effect, returning to small to great, returning to emptiness, and returning to near and far.

That is, all the merits that you have cultivated by yourself are given back to all sentient beings in the Dharma Realm of 'others', so as to show that the merits you have cultivated do not belong only to yourself, but are actually shared by all sentient beings. In this way, one can broaden one's mind and bearing, and at the same time learn the great spirit of the bodhisattva to 'benefit all sentient beings'.

That is, the merits of the 'things' that have been cultivated in a thousand different ways are returned to the 'reason' body of the Dharma realm that is not born and is not destroyed. Since the rational body of the Dharma Realm is universally equal and omnipresent, if we dedicate the merits of all kinds of things we have cultivated to the Dharma Realm Rational Body and truly achieve the 'three-wheeled body emptiness', that is, 'we do not see ourselves inside, we do not see people outside, and we do not see the things we have given in the Dharma-Realm', our merits will naturally be universal and vast, and they will be as endless as the Void Realm.

That is, all the merits that have been cultivated in the 'cause' land will be returned to the supreme Buddhahood. For example, 'reciting the Buddha is the cause, and becoming a Buddha is the effect', which is the cause and effect of birth, 'not doing all evil is the cause, and the years of peace are the effect', and 'all good deeds are the cause, and all things are the effect', which is the cause and effect of the world. Therefore, only by working hard and conscientiously cultivating good causes can we obtain extraordinary results.

I will give you a piece of bread, I will give you a bag of biscuits, although it is only a small almsgiving, but when I give it to you, my heart is dedicated: I hope that this loaf of bread and this bag of biscuits can relieve the suffering of hunger and get food and clothing for the people of the world. It was originally just a small piece of bread, but after my dedication, everyone in the whole world can receive this merit, and what a wonderful truth.

There must be a goal in dedication, you have a goal, all of them are limited, you can change from limited to infinite, that is, "return to space". Whatever is the greatest thing in the world is emptiness. The void can contain all things, and when we see that the five aggregates are empty, we can overcome all suffering, so "the visible returns to the invisible, and the action returns to the non-action", and the psychology of dedication is equivalent to the void and the Dharma realm.

The good deeds I am doing now, I will enjoy them in the future, just as I am reading them now, in order to be wise and capable in the future, and to serve the country, and my good deeds in this life may not only benefit in this life, but can also be stored for use in the next life. The so-called "mind can change", if you have this kind of will in your heart, it will definitely be rehearsed.

How to dedicate?

There are two kinds of dedication, dedication to all sentient beings to become Buddhahood is the general dedication, and dedication to one's own good wishes in this life is individual dedication. All good deeds should be dedicated, first always and then individually, and each dedication can include both. There are many formats of dedication and dedication, so you can choose the one that is most appropriate for you. Each sentence has an equal number of words and is called "dedication", and the length of the sentence is different, which is called "dedication".

In short, when we dedicate the merits we have cultivated, whether to sentient beings or to the rational body, we are not invalidating the merits, but we are spreading the merits throughout the Dharma realm, so that sentient beings will always be happy, and we ourselves will be happy because of the well-being of sentient beings. From the above, we can see that the merits of dedication are not donated, and we should actually return the merits of our cultivation of generosity, chanting, chanting Buddha, and doing good deeds to the Western Elysium, hoping to become a Buddha together with all beings in the Dharma Realm, and to attain Bodhi together.

It means "ultimate wisdom" and "discerning wisdom". Specifically refers to the ultimate wisdom of truthfully knowing all things and the origin of all things, which is different from ordinary wisdom. It is clearly defined in the Yoga Sutra (Unity) Sutra, the classical yoga scripture: Discerning wisdom is the method of eliminating the union of seeing and seeing and leading to the path to liberation, and through the practice of uniting the various branches, impurity is gradually reduced and the light of knowledge illuminates the ability to discern. The eight branches of unity: external discipline, internal discipline, body adjustment, pranayama, sensibility, concentration, meditation, and harmony. This discerning wisdom passes through the sevenfold branches and reaches the final level.

Prajna species

In terms of types, there are two, three, and six types of prajna, and the two types of prajna have the following three:

1. Common and non-common and non-common and non-common and non-common and non- The common prajna is the prajna that the bodhisattvas say in common, and if they are not in common, it is only the prajna that the bodhisattvas say.

2. Reality and contemplation. Prajna, that is, the true and absolute state of all objects that is contemplated by the wisdom of Prajna, is not Prajna, but it can be the root of Prajna, so it is called Prajna, and Prajna, that is, the wisdom of contemplating the true and absolute reality of all dharmas.

3. The worldly prajna and the worldly prajna. The worldly prajna is the worldly, relative prajna, and the worldly prajna is the supramundane, absolute prajna. There is also the reality of the prajna and the contemplation of the prajna, and if the convenience prajna or the word prajna are added, then they are called the three prajnas. Convenient prajna is the relative wisdom of reasoning and judging and understanding the differences between the dharmas, and the literal prajna is the prajna scriptures that contain reality and contemplate prajna. The three prajnas, contemplation, and textual prajnas, plus the realm prajna (all the objective dharmas of the objects of prajna's intelligence), the dependent prajna (accompanying the prajna to help the various practices of the six paramitas), and the convenient prajna, are called the six prajnas.

Six Prajna

The wisdom of prajna consists of six kinds, the so-called six prajnas, the first being the reality prajna, the second being the state prajna, the third being the literal prajna, the fourth being the convenience prajna, the fifth being the dependent prajna, and the sixth being the contemplative prajna. The connotation of the six is Vajra Prajna.

Prajna is the way of the universe, regarded as the most subtle quantum combination that most closely matches the original face of the world, and Prajna can be known in the invisible as well as in the tangible, and this tangible is presented in a quantum state, constituting all the true knowledge of the world and the universe. Sentient beings also exist in a quantum state, and the subtle combination of enlightened beings is lighter, like gas, which can enter into the invisible. Seeking the wisdom of Prajna is the ultimate trace of the nature of the Tao.

It's as natural as the sun, moon and stars suspended in the universe, and wherever you see them, they're always here.

It is the metaphysical Dao body, the origin of all things in the universe, that is, the Dao body that is enlightened and enlightened by the clear mind.

In Buddhist texts, enlightenment is to see the emptiness of that body, which is called the reality of prajna, which belongs to the wisdom part. Our intelligence is only part of consciousness, limited to the scope of existing knowledge, and the scope of existing experience and sensory imagination.

The true Tao body is inconceivable, and cannot be thought, discussed, and studied with our ordinary knowledge and consciousness. Reality Prajna is the most fundamental of Prajna.

The realm of prajna is the way to certify the reality of prajna: Qingliang Guoshi said to His Majesty Wu Zetian, "A thought is not born, the front and back are broken, and the body is clear, that is, like a Buddha." It means that the present mind without delusions does not think about the past or the future, but when it is in the present when it is clear and clear about the essence of the mind, it has both the aspects of silence and illumination, and this is the same state of mind as Nyolai, which is the realm of Prajna.

For those who are truly enlightened, the development of wisdom is endless, and the term in Buddhism is called the wisdom of no teacher, also known as the wisdom of nature. The storehouse of your own wisdom has been opened, not taught to you by the teacher, but your own inherent wisdom has appeared, in heaven and on earth, knowing everything.

The text is like this

It is not obtained by wisdom, but by the natural outpouring of enlightenment. If the text is a way to truthfully describe the ontology of the Dharma realm and the method of entering the ontology of the Dharma realm, it is the realm of incarnating as a Buddha, and it is the realm of attainment of discriminating consciousness, which belongs to the worldly truth.

When I am enlightened, everything I have read in the past thousands of lives will be brought out, just because the wisdom of Prajna has come out. People who are good at learning have a strong memory and can read ten lines at a glance, and those who can't read can pick out word by word. Someone looks, and with a glance, this page passes, ten lines at a glance, a thousand words in the diary, and it will not decay until it is old, and even its memory is stronger when it is old. Of course, this requires concentration, the wisdom of Prajna.

Convenient

It is great wisdom. For example, using a special method to make the most difficult things understandable so that others can understand them as soon as they hear them, this is a convenient Prajna.

The thousand hands of the thousand-handed, thousand-eyed bodhisattva of self-contemplation represent the protection of all sentient beings, and the thousand-eyed view of the world. Whether sentient beings want to aspire to wealth or to ward off disasters and diseases, the Thousand Hands Contemplation is able to show great compassion, relieve all kinds of suffering, and make great use of all kinds of happiness.

Therefore, in order to truly achieve great compassion, you have to have as many convenient methods as a thousand hands and a thousand eyes, and this is convenient prajna

Spiritual practice is a process that means by modifying one's words and actions to conform to a particular style of lifestyle. In order to achieve an ideal state.

Practice, that is, awareness from moment to moment. Feelings, thoughts, words, actions, thoughts. Some people say: True cultivation is a truth: to break evil and cultivate good, and to achieve the Supreme Holy Path. In fact, there should be no distinction between good and evil in practice.

The function of Buddhism is to use Buddhism to purify the world, elevate people, and enable sentient beings to obtain both the benefits of this world and the happiness of the hereafter. How to achieve this goal? It is to practice and practice according to the teachings of the Buddha.

The basic practice method of Buddhism does not produce good karma, fixed karma, and wisdom karma. Blessing refers to giving and keeping precepts, concentration refers to meditation, and wisdom refers to wisdom. With the merits of cultivating generosity and keeping precepts, people can be blessed by heaven, and they can also achieve Buddhahood, and only the Buddha can be called a person who is blessed and wise. With the merits of meditation, one can attain realistic physical health and mental balance, and can also ascend to Zen Heaven and Brahma behind him, and even achieve Buddhahood. Only with deep concentration and great concentration can we have great compassion and great wisdom. By cultivating the merits of "wisdom", one can be satisfied with less desires and less troubles in this life, and then be able to be free from suffering, free from suffering, and liberated from suffering, and finally able to achieve great wisdom and wisdom for immeasurable sentient beings.

Charity is the easiest way, and it is usually said that if you have money to give money, you have the power to contribute, but what about those who have no money and are powerless? Then you can say two good words with your mouth, what about the dumb man? Then just think that this is a good thing, if I have the ability, I will do it, and I will be full of joy when others do good deeds. However, if someone does not contribute money or effort, but specifically asks people to do good deeds and help others, is this also considered charity? In fact, his act of persuading others to do good is also the act of giving with strength.

The people who do good deeds in the world are not all rich people, and even the so-called people can only sympathize with each other, they have pain and difficulties, and they feel that they need help from others, so when they see others in pain and difficulty, they also hope that someone will help. Some people are disgusted with the rich who refuse to give money to do good deeds and give alms, and call it "unkind for the rich." In fact, if the rich man's money is not a windfall, it is because he is reluctant to use it, so he saves money one by one and accumulates it to become a rich man; if he uses all the money, he will not become a rich man. Therefore we should exhort the rich man to give, but not to mock him.

There are two objects of charity: one is to give to the poor, that is, to help those in need, and the other is to give to religious groups, that is, the three jewels of Buddha, Dharma and Sangha according to Buddhism.

Buddhism says that giving to the Three Jewels is more meritorious than giving to the poor. When we use money to help people, do we hope that one money will save ten people, or do we hope that one money will not save one person? Give to the Three Jewels, what the Three Jewels do is to help all those who need relief to get the Dharma. Because the real suffering of human beings does not lie in the lack of material. The focus of Buddhism is to help people psychologically resolve their suffering, to resolve their afflictions, which is the way to deal with suffering completely. Giving to the Three Jewels can help more people solve major problems, so giving to the Three Jewels is more meritorious than giving to the poor.

Keeping vows is not just about keeping the rules. The original meaning of taking vows is that all bad things that should not be done should be abstained, and bad things that have been abstained should not be done again, and good things that have not been done should be done, and good things that have been done should be done continuously. In short, do not do any evil, and do all good.

Meditation is divided into three steps, or three stages, to reach three different realms. The first is the balance of body and mind, the second is the unity of the object and the self, and the third is the death of the object and the self.

Balance of body and mind: It is to enable us to have a healthy body and a sound mind. If we do, we are normal and healthy people. Oneness of the self is the desired state of general religious experience. That is, I and all things in the world are one, and all the great philosophers and great religionists in Chinese and Western history can reach this stage. Death of both things and self: only Zen can achieve this goal.

Zen is to teach you to reach the state of "nothingness", which does not mean that there is nothing, but that there is nothing in it, everything exists, but it does not mean that things and self are one. The death of both things and self is when we are truly enlightened, and we feel that our world is completely fake, and even though it is fake, the world still exists as usual. In these three stages, we can explain it in three terms.

Balance of mind and body is the stage of the ego. It is a sense of calm and ease in the normal state of mind that we usually feel. The unity of the self is the stage of the greater self. The existence of this self and the existence of all things in the universe are one, whether God is in my heart or I am in God, it is the idea of the greater self. The death of both the self and the object is the stage of selflessness. There is neither an ego nor a ego, but it exists clearly, naturally, lively, and unhindered.

Don't think that you have to sit there to meditate. There are many ways to practice meditation, meditation is only a basic method, and enlightenment in meditation does not depend only on meditation, but at the beginning, it requires basic training in meditation. In fact, chanting Buddha, chanting, repentance, worship, and prayer are nothing more than to concentrate your mind, and the initial work of Zen is how to train your mind to concentrate. The so-called "sincerity, gold and stone are open", and "sincerity" is concentration. There is no distraction in the mind, there is only one thought, and concentrating on one thought is the initial work of meditation. So you should not look at the scope of meditation too narrowly, because meditation includes all methods of practice, and meditation is through the three great and small yanas and the sutra and tantric teachings.

Wisdom consists of three items: Hearing Wisdom, Thinking Wisdom, and Cultivating Wisdom. Hearing wisdom is enlightenment through all the practices that are seen and heard by the eyes and ears. Thinking is the process of seeing, hearing, or learning something, and then thinking about it carefully. Wisdom is the state of enlightenment gained from practicing the five methods of generosity, vows, patience, diligence, and meditation mentioned earlier. The above six methods of practice are one, and their focus is on wisdom. However, in order to attain true wisdom, one must study the other five methods at the same time. If you put aside the other five and practice only one of them, for example, if you meditate all the time, even if you can become enlightened, you will not be able to achieve deep enlightenment.

Some people also say that monks don't do business and don't have money to give to others, so do they also practice charity? Tell you that giving is not all about money, and that giving with money is only a small one, and giving with the wisdom of the Dharma is a big one. This is because relieving the difficulties of the human body is a small charity, and relieving the human heart to liberate the suffering of life and death is a great almsgiving. Yesterday and today, what I have done here is generosity.

A detailed explanation of the practice.

Li Erhe's "Wandering Dream": "Life is the most authentic, and cultivation does not need to pay attention to form. There are churches everywhere in time and space, Buddhist churches everywhere, heaven and hell everywhere.

Taoism uses the five elements of yin and yang to expound the laws of heaven and earth, and uses the five elements to balance the harmony between heaven and earth, the universe and human nature. Cultivation is equal to regulation, ten thousand laws are inseparable from the five elements of yin and yang, the five elements are cold, summer, dry and humid in the sky, gold, wood, water, fire and earth in the earth, the heart and liver, spleen, lungs and kidneys in the human body, in Buddhism for killing, stealing, adultery, delusion, wine, greed, hatred, ignorance, slow suspicion, in Confucianism for benevolence, righteousness, etiquette, wisdom, faith, gentleness, courtesy, frugality, Buddhism looks at the yin side of the five elements = killing, stealing, adultery, delusion, wine, greed, hatred, ignorance, slow suspicion, Confucianism looks at the yang side of the five elements =Benevolence, righteousness, propriety, wisdom, faith, gentleness, courtesy, and frugality, practice is to use the Confucian benevolence, righteousness, propriety, wisdom, and faith to treat Buddhism's killing, theft, adultery, and drunkenness, and use Confucianism's gentleness, courtesy, and frugality to treat Buddhism's greed, hatred, ignorance, and suspicion, and return to the roots, rooted in Taoism's gold, wood, water, fire, and earth, that is, the method of restraint of the five elements.

Cause and effect, Buddhism. According to the Buddhist theory of reincarnation, what causes are sown, what effects are received; good will be rewarded with good and evil will be rewarded with evil. It means that there will be a reason for what will happen.

What is cause and effect in Buddhism?

"Where there is a cause, there must be an effect. "Straightforward, simple and clear explanation of the nature of cause and effect.

"Karma and karma" can also be understood as "cause-fate-effect", a seed buried in the soil, if there is no water, nutrients and sunlight "fate", it may not be able to blossom and bear fruit.

This relationship of simultaneous and heterochronous coexistence is actually what Buddhism calls the relationship of cause and effect. For example, the seed is the cause, and the bud is the effect, because there is a seed first, and then there is the development of the bud, which is the cause and effect of different times.

If the teacher is the main one, then the teacher is the cause and the student is the effect, and if the student is the main one, then the student is the cause and the teacher is the effect. This is a causal relationship that coexists at the same time. This causal relationship is very intricate, and from one point of view, this cause produces this effect, but from another point of view, this cause produces another effect. In short, through the positive and negative sides, there is in fact no absolute cause, and certainly no absolute effect.

Cause is a cause that can be created and produce a certain consequence, and an effect is the result of a certain cause. The theory of cause and effect was born from the Buddhist theory of dependent origination, which is the basis of the Buddhist theory of reincarnation and liberation, and with the development of Buddhism, different views on the theory of cause and effect have emerged. Buddhism expands the cause and effect of the world from one life to the third life cause and effect to explain the phenomenon of the same kind in society, and connects everything in it to make people feel awe and achieve longing for understanding

The spiritual sustenance of life and death, which is extremely idealistic religious mythology, is ethereal, supernatural powers, phenomena and entities do not exist, and the real natural mystery still needs to be further studied by science.

The law of cause and effect points out: sow melons and get melons, and sow beans and get beans. Buddhism believes that everything can be a cause or an effect, and that there is no absolute cause and no absolute effect. Buddhism denies the cause and effect of the independent evolution and interweaving of all things in the world, but connects all cause and effect with karma so that the objective world is dependent on all beings and manifests.

Cause in the narrow sense refers to the direct cause or intrinsic cause of the effect, while the cause mainly refers to the co-cause or external indirect condition that produces the effect.

The cause and effect theory of Buddhism is the basis of its theory of reincarnation and liberation, and it is also the basis of its theory of life phenomena.

With the development of Buddhism, the Buddhist law of cause and effect has also been expressed in different ways:

In Theravada Buddhism, the concept of cause and effect is mainly based on the six causes, the four dependencies, and the five effects. The six causes are proposed in the analysis of the various conditions or effects of the good and evil consequences of the three lifetimes, including the causes of being able to act, the causes of possession, the causes of the same, the corresponding causes, the pervasive causes, and the causes of different familiarity. The four causes are the causes of all the positive dharmas, and they are the classification of causes made when analyzing them from the perspective of the generation of ordinary effects, including causes, equal inferences, dependent conditions, and increasing dependent conditions. The five fruits are the fruits that are born of karma or proved by the power of the Dao, including unripe fruits, equal flow fruits, Shiyong fruits, increased fruits, and detached fruits.

Starting from its theoretical view of emptiness, the Madhyamaka school of Mahayana Buddhism denies the existence of a real causal relationship, believing that the cause is not real, and the effect is not real, thus denying the theory of cause and effect and the theory of no effect in cause, and denying that there is a real "being". This fundamentally denies the causality of things.

The Yoga School of Mahayana Buddhism, starting from its theoretical "awareness", put forward the ten causes, the four conditions, and the five effects, believing that the relationship between cause and effect has a certain degree of reality, and because "awareness" is not real, there is no substantial difference between its concept of cause and effect and that of Madhyamaka.

In the Northern and Southern Dynasties, Zen Buddhism passed to the fifth ancestor Master Hongren, Master Hongren was in Huangmei in Hubei Province to open an altar to give lectures, there were more than 500 disciples under his hands, among which the best one was the big disciple Master Shenxiu. Shenxiu is also recognized as the heir to the mantle of Zen Buddhism. Hongren gradually grew old, so he wanted to find an heir among his disciples, so he told his disciples that everyone should make a kiko (a poem with Zen meaning) and pass on the mantle to whoever did well. At this time, Shenxiu wanted to inherit the mantle, but he was afraid that because he wanted to inherit the mantle, he would violate the artistic conception of Buddhism's inaction. So he got up in the middle of the night and wrote a poem on the courtyard wall: The body is a Bodhi tree, and the heart is a mirror platform. Always wipe diligently, don't make dust. The meaning of this poem is to take care of one's heart and state of mind at all times, and to resist external temptations and all kinds of evil spirits through continuous practice. It is a state of mind that emphasizes the role of spiritual practice. And this understanding is not quite consistent with the epiphany of the Mahayana sect of Zen Buddhism, so when everyone saw this Kiko the next morning, they all said yes, and they all guessed that it was made by Shenxiu and admired it very much, Hongnin did not make any evaluation after seeing it. Because he knew that Shenxiu had not yet had an epiphany.

At this time, when the monks in the temple were talking about this song, they were heard by a fire-headed monk in the kitchen, Zen Master Huineng. Huineng asked someone to take him to see this Jizi at that time, and it should be noted here that Huineng was illiterate and he was illiterate. He heard others talk about this Jizi, and at that time he said that this person had not yet comprehended the true meaning. So he made another gizi himself, begging others to write next to Shenxiu's gizi, Bodhi has no tree, the mirror is not a platform, there is nothing originally, where to stir up dust. It can be seen that Huineng is a man of great wisdom (some later generations say that he is the reincarnation of the 10th bhikshu), and he fits the concept of epiphany of Zen Buddhism. It is a kind of birth attitude, which mainly means that the world is originally empty, and everything in the world is an empty word, and if the heart is empty, it does not matter if you resist the temptation from the outside, and everything passes by the heart without leaving a trace. This is a very high state of Zen Buddhism, and those who have experienced this level of realm are called enlightened.

After Hongren saw this Jizi, he asked the people around him who wrote it, and the people on the side said that it was written by Huineng, so he called Huineng and said in front of him and other monks: The writing is messy and nonsense, and he personally wiped off this Jizi. Then he hit Huineng on the head three times and left. At this time, only Hui Neng understood the meaning of the five ancestors, so he went to Hongren's meditation room during the third watch in the evening, where Hongren explained to him the Diamond Sutra, one of the most important scriptures of Buddhism, and passed the mantle to him. Then, in order to prevent Shenxiu's people from harming Hui Neng, let Hui Neng escape overnight. So Huineng left the south overnight, and after ten years of seclusion, he founded the Southern Sect of Zen Buddhism in Shaolin Temple in Putian. And after Shenxiu learned about this the next day, he sent someone to chase Huineng, but he didn't catch up. Later, Shenxiu became the protector of the Liang Dynasty and founded the Northern Sect of Zen Buddhism.

The essence of Buddhist Tantra and Zen Buddhism is the same. One is hidden, one is revealed, one has torn down all the doors and is teaching in the vast universe, and the other has set up a tent, built a house, and even arched a secret room. Who is the secret room, the heart is the secret room, who is the heavens, the earth, the universe, or the heart. The darkness is as small as the secret, the big is as bright as the universe, and everything is the heart. Because they are both about the mind, Tantra and Zen Buddhism are exactly the same, and there is no essential difference. Even if there is no essential difference, why should the secret be hidden, and the manifest should be revealed? Or is it hidden because of the different root organs of human beings, for the sake of "faith."

The people of the three religions are all centripetal. Zen is to remove the phase, to go to the heart, to defile the pure land, to see the heart, to protect the heart, to protect the heart. Three teachings and different laws, the same heart and one mind. The three religions are like three rivers, although their origins are different, but when they enter the sea, there is only one estuary, and this "mouth" is phase and separation. If you want to become a Buddha, you must leave the phase, you must not be able to do it. It's like blocking the mouth of a river, but the river doesn't enter the sea. Therefore, no matter which sect is taught, if you want to achieve the Buddha's path, you must eventually come to the teaching of harmony and separation, otherwise, there is no Tao to teach, and there is no Buddha to achieve. Seeing each other and leaving each other is a Buddha, and seeing each other inseparable is yes. No matter which discipline you cultivate, in the end, please leave from the appearance, please see the Buddha from the appearance. But remember, there is no Buddha who is not visible, what is the appearance of no Buddha? The Buddha is the Buddha, the Buddha is the appearance, and the Buddha is the Buddha.

Reincarnation is also known as circulation, reincarnation, and reincarnation of life and death, which means that sentient beings die and live, are born and die, and are endless, turning like a wheel, and the cycle is endless. Buddhism holds that all living things, if they do not seek "liberation," are eternally in the "six realms" (heaven, human, asura, animal, hungry ghost, and hell) in an endless cycle of birth and death.

The cycle of cause and effect is not complicated and profound. No matter what you do, you have to take responsibility, which is cause and effect. Sowing good causes will reap the blessings, and sowing evil causes will reap the bitter fruits, and what kind of good will reap what kind of blessings, and what kind of evil will reap what kind of bitter rewards. When you wake up yesterday morning, you wash your face, brush your teeth, eat breakfast, and you have to repeat these things today, and you have to repeat them tomorrow, which is called samsara, like a wheel that moves over and over again.

What do you mean by past lives, present lives, and future lives? The second that passes is the past life, the second that is now is this life, and the second that has not yet come is the next life. "Does reincarnation exist or not? Will I have a next life?" We cannot predict when this time will come, but we can only be prepared to "do no evil, do all good, and purify ourselves" when we live.

Similarities and differences in the reincarnation of Buddhism

After the death of Taoists and Buddhists, different destinations and destinations were reincarnated in that cruel era. Everything is changing, changing, everyone doesn't know if they have a tomorrow, whether they can live, and how to get rid of endless troubles, pain, and oppression, and reincarnation and karma are undoubtedly a placebo.

Taoism absorbs Buddhist theories such as reincarnation. Taoist doctrine is that after death, people become ghosts, and the practice of Taoism during life is still cumulatively continued, so after death, after becoming a ghost, you can still continue to cultivate the truth, become a ghost immortal, or you can choose to be reincarnated.

Buddhism emphasizes the theory of reincarnation, believing that after death, people will enter the next life, that is, reincarnation. According to the good and evil done in life, there will be six possible places. Doing evil and falling into the three evil realms: hell, hungry ghosts, and animals, and doing good deeds and going to the three good realms: heaven, man, and asura.

Reincarnation was not created by Shakyamuni Buddha, but he developed the reincarnation idea of ancient Indian Brahmanism to form the Buddhist idea of reincarnation. Reincarnation in Brahmanism means that the self is reincarnated in the three realms of heaven, ancestors, and beasts, like a person walking from one house to another.

As far as Buddhism is concerned, since the beginning of time, because sentient beings are ignorant of the truth of the impermanence of the world, or because of ignorance of the reality of life, all kinds of afflictions that lead to continuous birth and death have not been broken, and they have been born and died in the Three Realms and Five Pleasures, or they are said to spin like wheels in the six realms, that is, the "six realms of reincarnation", and at least they must become arhats or even Buddhas, otherwise there is no time to get out of it.

Since the practice connotation of Buddhism is the wisdom and cultivation principle of the path of liberation, the common dharma is the wisdom and cultivation principle of the path of liberation, and once the sentient beings who are constantly born and die of old age and death are dead in their bodies and minds once they have died, they have already broken down and no longer exist in the world, there must be an imperishable true dharma that can connect the births, births, and deaths of the three lifetimes. Therefore, in the Buddhist view of reincarnation, there is no mention of the soul, because Buddhism believes that the so-called soul of ordinary people is still the five aggregate bodies of sentient beings, which still have a life span, will eventually perish and die, and are impermanent.

Causes of reincarnation

Buddhism believes that it is mainly caused by the ignorance of the twelve causes, ignorance is ignorance of things as they are, and because of ignorance, "actions" arise, and different "actions" produce different karma, and it is precisely because of the existence of karma that it provides a steady stream of power for the progress of reincarnation.

Regarding the specific form of reincarnation, the concept of "four births" has been mentioned in the Sutra of Increasing One Aham, namely oviparity, viviparity, wet birth, and metaplasia. Among them, the incarnation included the five realms of heaven, man, beast, hungry ghost, and hell in later Buddhism, and the theory of the five realms later added the asura path to Buddhism to become the six realms.

Buddhism believes that the world of reincarnation is made up of the six realms, in which sentient beings are constantly reincarnated.

Theoretical development of reincarnation

On the basis of the theory of 12 causes and conditions, tribal Buddhism put forward the theory of "three worlds and two causes and effects", which is a relatively detailed theory of reincarnation in the early days of Buddhism. However, there is a disharmony between the concept of selflessness and the theory of reincarnation in Buddhism, so some schools of Buddhism have proposed the "self" in disguise, believing that it is not different from the aggregates.

In addition to the six paths of reincarnation, Mahayana Buddhism has added the path of shravaka, the path of Buddha, the path of bodhisattvas, and the path of Buddhism, which further enriches the theory of reincarnation in Buddhism. Since Mahayana Madhyamaka emphasizes the non-selflessness of things, it holds that samsara is ultimately not real.

The Mahayana Yoga school uses "alayya" for the role of "me", but on the surface it denies it. After the theory of reincarnation was transmitted to China, many Chinese in ancient times accepted the concept of reincarnation, but it was difficult to understand the concept of selflessness in Indian Buddhism.

(End of chapter)

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