Where does the first cause in the Dharma come from?

There is no first cause in the world, and there is no final effect, and all beings have no beginning and no ignorance, that is, they are uncommon and ignorant and become self-grasping, so they become alayya. The seed is the function of Alayya, and only the six meanings of the seed are sufficient, that is, the six fundamental meanings are all satisfied, and only then does it become a seed (instantaneous birth, waiting for all fate, introducing from the fruit, having fruit, sexual determination, and constant transfer) The seed is divided into the seed of famous words and the seed of unripeness.

Alayas are a mixture of truth and delusion, the ontology of all sentient causes and effects, and the changes of consciousness. So there is a fundamental difference with the soul in the West (the soul in the West is a common belief that the soul is eternal). The relationship between alayas and self-nature is like the relationship between water and waves.

Knowing the water is that the waves do not rise and rising, and knowing the waves are the water rising and not rising. From the modern language, it is expressed that alayya consciousness is both the subject of knowledge and the object of knowledge. The Explanation of the Profound Tantra says:

Adhana has a deep and subtle understanding, and all seeds are like waterfalls. This seed is just a metaphor, the birth and death of human thoughts is instantaneous, it is similar and continuous, just like watching a movie, it is composed of many immovable films, and the action of the root of people's eyes produces the illusion that it seems to be a continuous real being. Thus arises the last one, which is attachment to alayya (it is written).

Constant deliberation and contemplation accompany me. In the end, there is a distinction between man and me, man and the world. The world is divided into subjective and objective worlds.

There is no first cause!

All dharmas arise from causes and conditions and are extinguished by causes and conditions, without exception, which is the so-called dependent voidness.

This is the true meaning without the first cause.

If you look for the first cause is to find the god self, there is the god self, then it is not Buddhism, this principle seems shallow, but the moment the practitioner truly attains emptiness, the practitioner will have great horror because of it.

At this time, you can be regarded as truly entering the Buddha's door.

Left-right, up-down, life-death, action-non-action, reincarnation-nirvana, mutual contemplation, no substance, and no birth or death physically.

In the world, it is the appearance of causes and conditions, and time and space are also famous sayings, and the worldly phenomena are endless, but when we observe the nature of the body from the perspective of the Noble Truth, there is no difference, so if we look at it purely from the fact that phenomena actually exist, we will inevitably think that there is a first cause.

Personal insights for reference.

Supplement: The Consciousness Enlightenment is to complete one's own teachings, to break through the aggregates and to make things real. I don't care. Alayas are not the first causes, they are not constant.

But the other views and methods of practice of the Enlightenment School are all correct, and they are the Buddha's teachings.

Nagarjuna explained this question.

How can there be no first cause? It comes from the alayas (our Buddha nature), which can also be said to be Bodhi, or the Mirror of Great Light, or the Dharmakaya of the Buddhas of the Ten Directions, or the Path. It is not real, it is not nothing, it is immortal, it is eternal, and what is produced by it is impermanent and ephemeral.

If there is a first cause, then how did that first cause arise? Therefore, the harmony of cause and effect is a kind of expression of the interconnection between things, and what the theory of cause and effect wants to break is a kind of understanding of people's relationship between things.

The first cause is the fundamental ignorance, which is the delusion of the first thought, because there is delusion, the attachment of separation follows, and the cause and effect arise, and this fundamental ignorance has no cause, and with it as the cause, there is an effect, and the cause and effect begin, and when the day comes when all sentient beings become Buddhas, all the thoughts are gone, and the cause and effect are gone.

Question: I thought of copying Buddhist scriptures, and questions appeared in my mind, I couldn't copy the scriptures, and my thoughts were very chaotic, how to strengthen my belief?

Answer: It is indeed easy to find that you will have delusions when copying scriptures, reading scriptures, and reciting Buddha, not because it is particularly easy to have delusions at such times, but because we usually have so many delusions and do not find them, and now we find out when our minds are settled. If there is delusion when you concentrate your attention, you can immediately withdraw your attention and continue, this kind of exercise for a long time, you will slowly find that there are fewer delusions, copying scriptures, chanting scriptures, and chanting Buddha mainly play this role, but the appropriate methods are different.

That is, "I am not afraid to read it, but I am afraid to be late." "Remove the heart from the heart".

The first bai a long time ago, and even the fate of the future will occur one after another, and the various fates that will happen in the future are all back to the landlord's wish, and this wish needs to be completed by the landlord's heart!

This heart is merciful and wise, and its wishes will be merciful and wise, and the retribution will surely be merciful and wise!!

If excessive thinking about the past, present, and future is to raise the past, present, and future minds, which will do more harm than good to restore one's mind to compassion and wisdom, and it is equivalent to losing the normal function of this mind, then neither the past, the present, nor the future mind can be used freely!!

Instead of struggling to distinguish in **, it is better to grasp the current law and walk step by step (copying scriptures)?!

(Personal opinion) to come.

There is no self from the beginning.

Time. --Diamond Sutra:

For example, all minds are non-minds, and the mind is called the mind. So what's the case. Subodhi.

The past is unattainable. Now the heart is unattainable. The future is uncertain.

This past, present, future. The Heart of the Three. None of them are independent. It's all impermanence. None of them are available.

So there's nothing in the wisdom of emptiness. Past, present and future.

There is no such thing as a cause, and there is no such thing as a past cause. The cause of the present. Causes of the future.

There is no Amitabha Buddha in the south. I wish you all good luck.

Great treasure vast pavilion good dharani dharani).

A circle, can you find its beginning and end? A Taiji diagram, does it have a beginning point and an end point? In mathematics, is o really nothing? Is there a number greater than o? Numbers less than 1, is there a first one? Is there a maximum rational number?

Obsessed. Just put it down.

Buddhism is the only way, what to talk about is the first and second. Don't think wildly, calm your mind, and the Dharma body will appear on its own. Amitabha.

The first"Karma"Where is it? At the moment when the heart of man has no beginning.

There is no beginning, there is no beginning; The cycle is endless, like a ring, start **?!

Read the "Huayan Sutra", there is the formation of the world.

[Folk cultivation in the era of Xiangfa.

Bai practitioners, chanting Buddhas, holding mantras, praying for mantras to the god zhi - the god of the earth - blessings The delusion is heavy first.

dao holding - removing obstacles bodhisattva back mantra.

In the era of the end of the Dharma, there is a conscious reply that this blessing method is not diligent, and the rebuke must be diligent with one's own mind, and the one's own mind is very fragile under the evil conditions, and this is the difference between the Dharma

When a person's delusion comes, don't take it, because it is born and die, and as soon as the mind is taken and the mind is connected, the cause will be planted.

The mind of copying scriptures can be very chaotic, that is, it must not arise - disgust - hatred - contempt, you can pray for the blessing of the Bodhisattva, protect the good roots, and do not have delusions.

I'm Chu, I.

It's the end. I am the first, I am the last, I am the alpha, I am the omega.

Answer to my sons the work of my hands, "Ask me to command."

Everything is not gratuitous, but predestined.

The works of God are never fathomable to man, so that people should have a sense of fear!

You are to present your case; And the king of Jacob said, Declare ye your exact reasons.

It is possible to declare, to indicate to us what will happen to us, to explain what was before, so that we may consider and know the outcome of it, or to show us what is to come.

Explain what is to come, that we may know that you are gods, and that you may bring blessing or evil, and surprise us together.

Behold, ye are of nothingness, and your works are of nothingness. He who chooses you is an abomination.

The first cause doesn't exist, and the later cause really came out of nowhere. Hehe! The fool says in his heart, "There is no God."

Hello, your spirit is commendable, praise. Although I have also listened to the scriptures for many years, I have no wisdom, but I am dedicated to reciting the Buddha Abanmita, listening to the scriptures, and reading the Sutra of Amitayus, and I have not thought about this problem.

The merit of copying scriptures is also very great, if you copy it with a pure heart, you will definitely increase your wisdom, copying scriptures is better than reading the scriptures, copying with a respectful heart, and your heart will become more and more pure. Isn't Mahayana Buddhism all about cultivating a pure mind?

The process of copying the scriptures will test and purify your heart at the same time, so if you can't let go of attachments and distractions, you can't calm down.

Have you ever seen a spring in a mountain? Have you ever seen a river in the world? Flowing over and over again, where is the first drop of water? If they can't find the first drop of water, can't they exist in a causal connection?

First understand the meaning of this word, the fate of the --- the fate of the origin--- the fate of the origin of the relationship.

For example, in the version, the right of vision of the eyes takes the mountains and rivers and the earth as the edge, and there is a situation of "the scenery in the heart", and the mountains and rivers and the earth are the "edge" of the eye. Furthermore, when the mountains and rivers affect our mood in turn, they have an effect on our vision, for example, the mountains and rivers make us happy, so our vision is clearer. At this time, the mountains and rivers and the earth have become "fate".

Everything can be a dependent condition, and this is the case with everything, the mind first interacts with it, it is the "dependent of the mind", and then it affects the mind in turn, and it becomes the "dependent condition".

For another example, when the ear hears thunder, the thunder at this time is the "cause" of the ear, and then the thunder is temporarily deaf, and the ear is affected

The cause of the first cause, the second is the condition, and the meaning is similar to the cause. For example, if you are exposed to the Dharma, it means that you are connected to the Buddha. However, if you want to get close to the Dharma in your heart, and you come into contact with the Dharma, that's called a relationship. Amitabha.

There is a kind of broken sentence that is broken like this, please refer to it.

It is said that if there is a law, it is with the heart of the heart, or the corresponding consideration. The name is the answer to the fate--- personal explanation:

It is said that if there is a dharma, it is a dependent or a transmuted belt [i.e., a belt-like] -- a dependent part that has been distracted,-- or a corresponding dependent part, which is related to the relative; Or with the corresponding part of the consideration, that is, the relationship of the relationship.

In this: to carry the proportion of the part of the --- as a parent.

In this: the part of the supporting part of the variable belt is sparse with a --- that is sparse.

It can be confirmed whether it is true.

In Buddhism, the relationship refers to the four conditions.

The four conditions are the cause (Brahmana hetu -pratyaya), the equal infernality (Brahmana samanantara -pratyaya), the dependent relationship (Brahma a lambana -pratyaya), and the increased upper edge (Brahman adhipati -pratyaya).

1) Karma. All the causes that belong to the cause in the cause and the dependent are taken in this, and the cause is the meaning of the cause, and the Buddha did not have a strict boundary between the cause and the cause, but in terms of the relative difference, the nature of the cause and the force of the cause are used, and the cause is the primary, and the cause refers to the general. Of the six causes, the next five causes are all causes, homogeneous causes, corresponding causes, pervasive causes, and unfamiliar causes.

b) Equal infernal.

Equal infernality refers to the front and back of the mind, the body is one, such as the heart of the mind, the receptor is one, and the rest of the thoughts and actions are also one, not more and no less, the front mind and the back of the heart are the cause, not the front and the back of the mind, not the former and the after, the former and the after, etc., here the fate is also fruitful. Infernal refers to the mind that is born from the front mind and the mind after the mind, and there is no separation between other minds in between, and it is also connected to the fate and fruit.

3) Affinity.

All the Dharma can be the king of the heart, the realm of the heart, whether there is a leak or not, there is no action can be due to it, because the strength of the heart of the king of the heart is weak, there must be a state of fate, before it can rise, just like a very thin person, you have to rely on a cane to walk, only the fate of the mind is the fate of the fate, for the fate.

4) Increasing the upper edge.

That is, to increase the conditions of the upper effect, and to remove the two kinds of conditions other than the infernal and the dependent causes in the energy causes.

There are two views on the meaning of being able to act as a cause and taking the three edges: one is that it can be the cause and can take the three edges, that is, the powerful upper edge of the cause, the equal infernal, and the dependent edge, and the weak one only takes the upper edge; The two can be the cause of the only increase in the upper edge, and in the "Treatise on the Treatise on the House", Xu can be the cause of the two meanings of not hindering and powerful, so Xu can be the third edge.

Karma matures, gathers and arises, and is born as a dependent cause; When karma dissipates, it is impossible to do so, and it is the end of karma.

Karma and karma, all causes encounter the results of fate, and the results can be retributed.

The Buddha said: If the fate comes, it goes, when it gathers, it disperses, when it arises, when it falls, it is lost. So what exactly is fate?

From what the Buddha said, we can see that fate is to get together because of fate, and when fate is over, there is only separation. Even if you hold the hand of your son and grow old with your son, there will be a day when all parties will be in heaven and man. There is a saying that I am afraid everyone is familiar with.

It is "500 times of looking back in the past life in exchange for a passing in this life, a hundred years of rest to cross the same boat, and a thousand years of rest to sleep together". That is to say, we may recognize a person at a glance in the vast sea of people, love each other from then on, and never leave each other. Fate is a wonderful thing, but if it comes to us and we don't cherish it, then we won't get it again.

Cherishing what we have is eternal love, we can walk together is fate, and being able to walk together is happiness. In the vast sea of people, we meet, know, know, or love each other, this is fate, fate does not need to wait, fate is by fighting. This world is very big, even strangers who pass by, there is a faint fate.

Love is fate, keeping each other is part, fate is destiny, division is artificial, no one is sorry for whom, only who does not cherish whom!! Something that is yours is yours, and what is not yours is not yours. You really can't force it.

When fate comes. It gives us a momentary feeling of electric shock, when fate is over. It keeps us from letting go, and it gives us a sense of heartache.

Let go of what you have lost. Cherish what we have now.