Does the absence of self nature of all dharmas contradict the self nature of all karma?

It should be called dependent arising, no self-nature, dependent arising, after all, emptiness.

Because the color of the phenomena of the five aggregates is born from the harmony of all conditions, the fate is like an illusion, and there is no self-nature, when the body is empty, not empty after extinction. That is to say, the emptiness of the five aggregates of color is not different from the emptiness of the true heart of all beings, and the emptiness of the true mind is not different from the emptiness of the five aggregate color methods, so it is said: 'The color is not different from the emptiness, and the emptiness is not different from the color'.

and the emptiness of the five aggregate color methods, which does not depart from the emptiness of the true heart; The emptiness of the true heart is also inseparable from the emptiness of the five aggregates. Therefore, it is said: 'Color is emptiness, and emptiness is color.'

The reason is that the true heart of all living beings is originally immortal, impure, impure, unincreasing and decreasing, formless, formless, and empty; However, it has the function of 'unchanged with fate, unchanged with fate'. Because it is unchangeable and can follow the cause, so it follows the causes and conditions of the beings in the Ten Dharma Realms or are dyed or purified, and the color method of the difference between the causes and effects of the Ten Dharma Realms and the saints of the Ten Dharma Realms is the difference between the causes and effects of suffering, which is a vacuum and wonderful; Although its body remains unchanged with fate, all the color methods in the Ten Dharma Realms are all delusional and true, which is the wonderful existence and vacuum.

It can be known that the wonderful existence and the vacuum are the two sides of the true heart of all living beings, so the color of the wonderful existence and the emptiness of the true heart are one and two, two and one, the same but not the same; For example, the wave is the aqueous phase, and the water is wavy; Therefore, although the water and the wave are different, their properties are the same but not different, and the only wetness is the same. Therefore, it is said: 'The color is not different from the emptiness, and the emptiness is not different from the color.' ’

There is no contradiction that the non-self-nature of all laws is proclaimed from the perspective of righteousness, and the self-nature of all karma is proclaimed from the perspective of the world.

Just like when you were in the first grade, the teacher taught subtraction, only 2-1 = 1, there are no negative numbers, if you were told at that time that 1-2 is okay, you will think that for your existing knowledge system, it is contradictory. But when I got to the senior grades, I knew that it was possible to 1-2=-1. At that time, the Buddha preached different methods for different foundations (no difficulty, different angles......Therefore, we should not just take the scriptures out of context, but directly analyze whether the two arguments are contradictory or not just literally, but judge from the perspective of the mirror and the perspective of what was preached at the time.

Just like a smartphone, for a child may be just a toy, then for him, the essence of a mobile phone is just a toy, and for a business person, a smart phone will be more useful, then for him, the essence of a mobile phone is a very good smartphone.

Cause and effect are empty, but there is one.

For example, watching a TV series, the essence is fake, but if you look at it, the plot is real.

All the Dharma has no self-nature, such as being obedient and understanding, convenient and skillful. 2. Yoga 76 Volumes 7 Pages 7 Clouds: Victory and righteousness should be known, and I speak according to the three kinds of non-self-nature, and the secret meaning:

All the dharmas have no self-nature. It is said that there is no self-nature, there is no self-nature, and there is no self-nature. Good man!

What is the nature of the clouds? The so-called laws are all over the world. Why?

This is assumed by the pseudonym; It is not established by self-phase. Therefore, it is said that there is no self-nature in the name. What is the nature of the clouds?

The so-called laws are based on him. Why? This reason depends on his strength; Unnatural has.

That's why it is said that there is no self-nature in the name of life. Yun He Zhu with socks is victorious and righteous without self-nature? The so-called laws have no self-nature since birth, and the name has no self-nature; That is, the law of dependent birth, also known as the righteousness of the righteousness, has no self-nature.

Why? In the Dharma, if it is the realm of purity; I show that he thinks that righteousness has no self-nature. According to his appearance, it is not the realm of purity, so it is also said that it is called Shengyi without self-nature.

There are all kinds of laws that are round into reality, and there is no self-nature in the name of righteousness. Why? All the dharmas have no self, and they are called Shengyi.

It is also called non-self-nature. It is the Dharma that prevails over the truth; There is no reason for self-nature. From this cause, it is called Shengyi without self-nature.

Good man! For example, emptiness, there is no self-nature, and you should know it. For example, illusions are born without self-nature, and they should be known.

There is no self-nature in the victory of righteousness, and you should know it. For example, the void is only manifested by the sexlessness of all colors, everywhere, and there is no self-nature in the victory of righteousness. The Dharma has no self-evident cause; All over the world.

Good man! I am like the three kinds of servants who have no self-nature, and I secretly say: All the dharmas have no self-nature.

Three Explanations Miscellaneous Treatises on Volume 12 and Page 13: Repeatedly, as Fang Guangfen said: All the Dharmas have no self-nature.

What is the secret meaning of this? It is said that there is no naturalness. There is no autologous reason.

There is no self-dwelling. It is not as good as the fool takes the nature. The Unnatural:

Since there is no naturalness, it is said that there is no self-nature. It is said that there is no self-nature because it does not cover up the fate. Non-autologous people:

From this self, what has been experienced, that is, this self, cannot be restored; Said to be asexual. Those who do not dwell in their own bodies: although the body is not in a bad state now; The next time it will be destroyed.

The body has no dwelling righteousness, so it is said to be sexless. Those who are not as good as the fools who take the nature: If the fools do not see the truth, they rely on famous sayings and jokes to learn the door and take the nature of the Dharma in vain.

Stay away from what is taken from sex, so it is said to be sexless. It is repeated in the self-nature of the whole calculation, and there is no sex. Yu Yi is born from nature, and he is born without sex.

Yu Yuan becomes real and self-natured, and Shengyi has no sex. is more dependent on different doors, showing no sexual righteousness and arguing. So repeatedly.

All dharma beings, that is, the three self-natures. It is said that the self-nature of the pervasive calculation, according to the self-nature of others, the circle becomes the real self-nature. There is no self-phase in the self-nature.

self-prohibited; The name is sexless. Sex is not compatible; It's called asexual. According to his nature, he is not born naturally for the sake of others.

There is no natural nature, so the name is sexless. Born asexual, it is called asexual. Circle into solid nature, pure for the sake of purity; In the rise of others, there is no self-manifestation of the pervasive grasping; Shengyi is self-conscious; Asexual causes; Places of interest are sexless.

Shengyi is sexless; It's called asexual. This is why it is said that all dharmas have no self-nature. Not all kinds and sexuality are not the same, and it is said to be sexless.

Hello dear, self-nature is a concept in Buddhism that refers to the fact that all dharma-nature has the characteristics of reality ontology, that is, the essence of all things is pure, impermanent, and non-self-natured. This concept is closely related to the core Buddhist theories of selflessness and dependent arising, which holds that everything in the world is the result of the aggregation of causes and conditions, and that there is no inherent entity and self-nature, and that it is a state of impermanence and circulation. The fact that self-nature is sufficient means that this impermanent, circulating nature is a common feature of all phenomena in the world, including material and spiritual phenomena, and cannot be free from this essence.

The non-existence of one dharma in self-nature means that in Buddhism, no dharma-nature can be regarded as an absolute self-nature, and all dharma-natures are aggregated and interdependent by causes, and there is no ontology that transcends causes. There is a close relationship between the non-establishment of one dharma in self-nature and the sufficiency of all dharmas in self-nature, both of which emphasize the nature of cause, impermanence, and non-self-nature, and believe that all dharma-natures that are dependent on existence and have no inherent "self-nature". To sum up, both the self-nature and the self-nature of the Dharma and the non-existence of the Dharma in the self-nature emphasize the core concepts of impermanence, dependent arising, and selflessness in Buddhism, which holds that everything in the world is the result of the aggregation of causes and conditions, and that there is no inherent entity and self-nature.

They point out that people should transcend all deep-rooted concepts and attachments to things, and realize that the essence of all things is impermanent and circulating, so as to avoid the troubles and sufferings that arise from attachment and greed.

Dear dear, "self-nature is sufficient for all dharmas" and "there is no dharma in self-nature" are two important concepts in the Buddha's core sparrow's spine teaching, which are usually used to explain some of the core concepts of Buddhism, such as "emptiness", "such as coming to Tibet" and so on. "Self-nature is sufficient for all dharmas" means that all things have their own essential characteristics, that is, all things have their own existence. This self-nature is independent of other things and exists independently.

Buddhism believes that all sentient beings have Buddha nature, that is, they have the potential and essence to become Buddhas. Therefore, "Self-nature is sufficient for all dharmas" emphasizes that all sentient beings have the possibility and potential to become Buddhas. On the other hand, "there is no law in self-nature" means that "self-nature" itself does not exist as a substance, and should not be regarded as an independent and real "entity".

Buddhism believes that everything is caused and combined, and that there is no fixed essence or physical precession, so that the "self-nature" itself is empty and does not have any real existence. This view of emptiness is known in Buddhism as the "view of emptiness." Therefore, it can be understood that "self-nature has all dharmas" is an affirmative, existential view, while "there is no dharma in self-nature" is a negative, emptiness viewpoint.

The two are not contradictory, but complement each other and help us better understand the nature of the Dharma.

Self-nature and self-nature are not capable of being the cause of the Mahavibhasha Treatise on Volume 20, page 19: Question: Why is it that the spring is called to take the self-nature to the self-nature, and it is not capable of being the cause?

Answer: If self-nature is the one who can act as a cause; Then there should be no difference between cause and effect, what can be done, what can be done, what can be generated, what can be generated, what can be introduced, what can be introduced, what can be introduced, what can be seen, what can be turned, what can be turned, what can be continued, what can be continued, what can be continued, all of which are no different. Cause and effect are equal to two, and there are differences; Therefore, it is not possible to act as a cause in self-nature.

Repeated self-nature is self-nature, no benefit and no loss, no increase and no decrease, no success and no damage, no advance and no retreat; Therefore, it is not a cause. Repeated self-nature is self-nature, non-cause, non-equal, non-dependent, non-increasing; Therefore, it is not a cause. If the self-nature is self-natured, it can be the cause; It is contrary to the things of the world.

It is said that the fingers do not touch themselves, the eyes do not see themselves, the knife does not cut themselves, and all powerful people cannot be conceited. That's all. Repeating self-nature is self-nature, and there is no self-being.

There is no waiting. Non-causative. Repeated self-nature does not depend on self-nature, so it cannot be a cause.

If a man can afford to rely on a rod, he will fall into purity when he goes away from the rod. Self-nature is self-nature, and there is no righteousness. Repeated barrier-free points are the cause.

The laws are self-natured, and the obstacles are self-natured, so they cannot be the cause. There are two types of obstacles. One, worldly.

If a person is in bed, there is a barrier. Both, victory. For example, self-nature disorders self-nature, so that Heng Na is uncomfortable.

If the self-nature is self-natured, it can be the cause; It should be said that there is ignorance, ignorance, etc.; Non-ignorance of karma, etc. It should be said that the perception of the eye is the cause, and the knowledge of the eye is born, etc.; Non-eye color as the edge, give birth to eye knowledge, etc. Therefore, self-nature is self-nature, not energy-caused; Its meaning is decided.

The owner of the building, Fa'an, sees the nature of the Buddha, which is to see the wisdom and virtue inherent in all living beings, and it can also be said to be the inherent nature of all living beings to become Buddhas.

And there is nothing wrong with all the Dharma having no self-nature, and the Dharma has rules and norms, that is, there are boundaries and differences, which means that all the Dharma does not have its own real self, and must be born according to the circumstances, and its function is bounded; For example, the root of the eye can only accept light and dark color dust, but cannot accept sound, and for example, the root of the ear can only accept sound but cannot accept color dust, and even fragrance, etc., and like the four major --- in the world, water, fire, and wind, each of which has its own body and boundaries, it is impossible to say that fire and water have the same function, and wind and earth have the same function. And all the dharmas in these worlds or in our own world have no self-nature, that is, they cannot exist alone and alone, and they must exist under the pretense of karma, and when the causes and conditions are destroyed, they will also be extinguished, just as our eyes, ears, nose, tongue, body, and other colored roots, once our longevity has reached and we have given up our retribution, they will also perish. Therefore, all dharmas have no self-nature, that is, they have no self-nature.

However, the inherent nature of sentient beings to become a Buddha is true as it is, not because it is only due to karma, and it is inherently sufficient, so of course it has self-nature and authenticity, otherwise it would not be possible to be witnessed by the Buddhas and Bodhisattvas, or even by the Zen patriarchs.

From the Ahama Sutra, when an arhat has destroyed his body and mind, if he has no self-nature, it is impossible for a Buddha to be true, as, and eternal, because although an arhat has destroyed his body and mind and is no longer born in the Three Realms, his inherent wisdom and virtue can also be said to be as constant and incorruptible as the nature of becoming a Buddha, otherwise it is impossible to say that it is true, as, constant, and constant.

The Buddha tells us that everything has a way, like a dream bubble. The body is fake, don't have the concept of you, me and him. Even if he scolds you, don't take it seriously, but his behavior represents the imperfection of your own nature, and you have to love him even more.

Therefore, sentient beings are themselves, and they should love themselves and purify sentient beings. What about self-nature? I don't really know yet.

When did you understand your own nature? You will really become a Buddha.

I'm just talking, right?

All laws are inseparable from their own nature.

When is the nature of self-purity? When is the self-nature not born and destroyed? When is self-nature self-sufficient?

The Fifth Patriarch Master told the Sixth Patriarch about the "Diamond Sutra Naizai", saying that you should not live in love, nor in love, nor in the emptiness, nor in existence, but that you should "live without living and give birth to its heart". At this time, the Sixth Patriarch Master suddenly became enlightened. This great realization is to understand this deep wisdom from beginning to end.

Because he understands the wisdom of deep prajna, he is able to "keep all the dharmas from his own nature", and he knows that the mind gives birth to all the dharmas, and the ten thousand dharmas are idealistic. All the ten thousand dharmas are originally manifested by their own nature. He said to the Five Patriarchs:

When is the nature of self-purity: he said, "Alas! I really didn't expect that this self-nature was originally unclean and pure.

If you say that you are not dirty or clean, how can you say that you are pure? Speaking of purity, it is for the purity of the unprosperous digging of Wang Qing, there is this purity! This purity is the appearance of the body, and since there is no other name to represent it, it is represented by purity.

This purity is not defilement, and then it is purified; This purity is inherently pure.

When is the self-nature not born and destroyed: He said that I really can't imagine that my own nature is unborn and immortal. Because sentient beings are attached, they are born and die; If there is no attachment, where is birth and death born? And to what place will it perish? There will be no more life and death.

When is the self-nature self-sufficient: He said that I really can't imagine that this self-nature is originally sufficient, and there is nothing to be owed; Not a little more, not a little less. For the sake of the Buddha, there is no addition of a little bit; For the sake of all sentient beings, there is no less.

But sentient beings don't know themselves. Why don't you recognize it? It is to feel that the dust is in harmony, so I don't know the treasures I have, so I abandon the basics and pursue the end, the fundamentals and the ends, the pursuit of all material enjoyments, the pursuit of all vain happiness, and the pursuit of all false names and false profits.

Yes! It's too stupid! This is so stupid!

Alas! Now I know that my own nature has everything.

When is the nature of self-nature unshaken: all sentient beings are upside down and have no concentration, but what about this nature? This is talking about the self-nature of each of us, and this is not only the self-nature of the Six Patriarchs, but it is like this, the self-nature of all sentient beings is unshakable, all are the same, they are all equal.

When is the self-performance of ten thousand laws: Ah! I really can't imagine that all the laws are born from their own nature, and this self-nature is all-encompassing, I really couldn't have imagined it before, so now I have proved this kind of wonderful truth! This loose silver is really wonderful.

Master of the Fifth Patriarch, when you hear the Sixth Patriarch say this, you know that the Sixth Patriarch has been enlightened, has known the true face, and already knows whether your nostrils are down or up? Do you already know that the hand is pointing downward, is it positive or backward? The hand is pointing upward, is it positive or upside?

Is the hand pointing down and pointing upwards upright? Or is the upward pointing inverted and the downward pointing being positive? No one knows that.

In fact, there is no one who is positive at all, and none of them are down. The Six Patriarchs are clear about these issues; Therefore, the Five Patriarchs knew that he understood and realized his own nature.