In Buddhism, does cause and effect exist unconditionally, or does it manifest as a cause of the mind

I think that cause and effect are the basic laws, and they exist unconditionally in the worldly law. It can be slightly changed due to the change of heart: the so-called big things are small, and small things are turned into small things, but the karma cannot be changed. That's what it means.

It is common to see some monks on the Internet saying, "All dharmas are empty, but cause and effect are not empty", which is very negotiable. Just ask:

Does cause and effect belong to all laws, or do they not belong to all laws? So this sentence is logically problematic. The former of these two sentences refers to the metaphysical, and the latter refers to the metaphysical, and the two sentences cannot be said together.

Shakyamuni Buddha, after becoming a Buddha, there is also retribution such as back pain and headache. So, cause and effect do exist unconditionally, and they can be mitigated to some extent by enlightenment.

Since it is a basic law, that is, it exists both subjectively and objectively, but there is no absoluteness in everything, especially from the perspective of "heart", the so-called idealism is changed by knowledge, for example, if someone accumulates virtue and does good deeds in the previous life, and is born in a rich and noble family in this life, this is cause and effect, but if this person does not rejoice in wealth and wealth, but thinks that it is distress, then this is a change, and for example, if someone was stingy in the previous life, and in this life he will be rewarded for poverty, but if this person is willing to be poor and does not envy the luxurious life, then this person will not suffer because of thisIsn't that the change?

Although this is idealism, but the fact is that many sharp brothers with mental problems wandering on the street, wearing tattered clothes, hair and beard are sticky together, with a thick face of black ash, what to eat depends on what is in the garbage heap, where to sleep, you will think that he is very bitter when you see it, but for him, maybe our spirit is abnormal, so the cause and effect are not empty, but the reaction is on the 'heart', but they are different.

All laws are empty, and cause and effect are not empty. Cause and effect are the laws of nature.

Cause and effect is a big concept, and the change of the mind is also in it, and good intentions, like good deeds, belong to good causes, and cause and effect itself is a basic law.

The law of nature has a cause and must have an effect.

Because, referring to bai is direct birth.

Something that turns out! Yuan, du refers to the thing that helps the cause to produce the result! Dao fruit refers to the things that are born from the cause with the help of the cause!

For example, the seed is the cause of the sprout, because the essence of the sprout is born from the seed! Margin, refers to soil, nutrients, temperature, humidity, sunlight, etc., can make the seed undergo qualitative changes, guide the seed to produce sprouts and all the favorable factors, these are the edge!

When the sprout grows successfully, it is the result of the seed being subjected to various favorable conditions!

To answer your question: Buddhism says that there is a cause and there must be an effect, and this sentence should be said to ordinary people. Buddhism holds that people are ignorant of the true nature of the outer world and the inner mind, that is, they are wrong!

These wrong behaviors and wrong beliefs are the causes and conditions that cause people to fall into samsara, and to be born in samsara, to suffer all kinds of suffering, or to enjoy all kinds of happiness, these are the results of their own evil deeds and good deeds!

Will there be a cause and no effect? Of course it would, but it wasn't for ordinary people, it was for the sages. By experiencing the path of liberation, the sages change their misconceptions about the world and themselves, and gradually approach the truth step by step, until they fully see and realize that they will not be born because of the consequences they should have suffered in the past due to delusions or inverted concepts of right and wrong, and they will not be born without the help of the following delusions and misconceptions, so they can leave samsara!

The first problem, the so-called fruit, is not the only one, your example, those causes such as no sunlight fertilizer, although the seed does not germinate, blossom and bear fruit, but brings another fruit, and that seed feeds a mouse. The theory of cause and effect is not about planting melons and getting melons, planting beans and getting beans. Second, people can't grasp it, so cultivating Buddhism and clinging to the causes and conditions is logically a matter of fact, and the retribution may not be realized.

Khenpo Tsengpo Lodrup: Cause and effect.

An analogy is that when it snows, if ink is poured into the snow, the snow becomes the color of the ink, and after the snow melts, the color can still be seen on the ground. In the same way, if you create karma with a disturbing affliction, when that affliction disappears, the karma will remain in the alayya.

Karma (or cause) is a special ability, like a seed of rice, and although we can't see it with the naked eye that it can produce rice sprouts, it does contain such an ability. In the same way, when the "seed" of karma is sown on the alayya, after a period of time, after the karma has matured, it will produce the "effect", which is also called retribution. So, the nature of the cause (or karma) is the special ability of the alayas to be recognized.

When a person's act of killing and stealing is complete, the seed of this act is left in his alayya. When this seed germinates is uncertain. The parable of grain is often used in the scriptures to illustrate the early and late hours of retribution.

There are many varieties of grain and vegetables, and they ripen differently in the morning and evening. Some take only one or two months to mature, while others take five or six months or more, depending on the seed itself, as well as factors such as geography and climate. In the same way, the scriptures speak of four kinds of ripening of causes:

One is retribution in this life. For example, when you are young, you will have a karma, and when you are middle-aged, you will get retribution, sometimes even faster, and you can see the results at the moment.

These people usually do all kinds of evil, but he is not sick or sick, he lives well, and even spends his life prosperous and rich until the end of his life. Then some people said: If cause and effect exist, and they have done so many bad things, why is there no retribution?

This kind of doubt is unreasonable, because everyone knows that there is a period of time between sowing seeds and harvesting a good harvest, and now there is no grain because he did not plant the land properly last year and did not get a good harvest, so after sowing the seeds, there will be no surplus grain to eat, which is not directly related to his hard work this year.

At the beginning, cause and effect can be understood in the line of Marxist philosophy. It is important to understand that cause and effect can be transformed into each other under certain conditions.

Lao Tzu said: "All things are born from being, and some are born from nothing." If you believe in Lao Tzu, it can be said that there is a "causeless", but as long as there is something, there must be a "cause".

We live in the world of "being", and we don't know the world of "nothing", and it is impossible to answer how your first cause came from (our cognition of things and communication are based on "being"). The causal cycle is one in which a cause creates an effect, and that effect becomes a cause to create another effect, and so on and so forth, never stopping. 1.

Both a thought and an unintentional action have a cause, related to your culture, conscious memory, surroundings, physical state, and so on. 2.Cause and effect are the relationship between things, which are relative, for example, B is the effect of A, and C is the cause of C, and since "everything" belongs to "being", it must be both effect and cause.

Sow melons and get melons, beans that grow beans. The seed is the cause and the effect.

Otherwise, karma will follow, and it will never stop, and the cycle of cause and effect depends on our own sins, and the sins are interlocked.

Karma is variable, as the saying goes, what you sow, what you reap. Cause and effect is one of the laws of reincarnation, and there is no cause and effect without reincarnation, so you have to think about whether you want to stay in reincarnation or not.

It can explain everything, and there is a cause and an effect. Good will be rewarded with good. If the cause is enlightenment, then the result is detachment from the Three Realms.

When the heart changes, the world will change, cause and effect is the dream created by the heart into reality, and the heart determines all fate and retribution, [**The secret of trouble].

Your question doesn't make sense. Your understanding of the law that arises from causes and conditions is still very limited, and even wrong.

The Buddhist method of causal generation is that everything "does not arise by itself, does not arise from others, does not coexist, does not arise without cause." ”

It's not like you understand mechanically--- seeds are causes, plants are fruits, it's not that simple!

Where do plants come from?

First of all, "not self-growing", - plants do not produce themselves in isolation, retrospectively, except for seeds, soil, sunlight, air, water... It is impossible to leave either condition.

Secondly, "not to be born", - light is the soil, the sun, the air ... It doesn't produce plants, it has to have seeds.

Then there is "non-symbiosis", and plants are not the "third things" produced by seeds and the environment. It's not a thing like A+B producing C.

Finally, "not without cause" -- the state of mutual cause mentioned above -- is the cause of the occurrence of plants. Without this cause, no plants will arise ... Therefore, the cause of cause and effect is by no means the seed that you simply understand is the cause!

-- It's your own misunderstanding that makes you lost, not Buddhism.

You're quite right. This is because you don't understand cause and effect, you have a wrong understanding.

Cause and effect require conditions. Because, it doesn't exist nowhere. However, if the conditions are not ready, the consequences will not be possible. This condition has a name, called fate.

Explain with your example. The seed is the cause. When soil, humidity, temperature, and other conditions (edges) are sufficient, germination and growth (fruiting) occur. There is also a cause (seed) in the fruit. It's such a cycle.

Question for your supplement:

Cause and effect are not eternal. Cause and effect are both relative. Cause and effect. This effect will become the cause and the next effect will appear.

If a seed has no soil, or in a condition where there is no humidity and proper temperature, it will always be in the state of a seed. Humans once found lotus seeds on the Himalayas 3,000 years ago. Later, it was cultivated, and now it has blossomed.

This is also a real fact.

Everything is a cause that drives a cause. And cause and effect is the perspective in it.

You're wrong. It's like a teacher teaching students, and students become teachers and teaching people. The student himself is the "effect", and when he teaches someone, it is the "cause" for that person.

There are different "cause and effect" explanations from different angles. Of course, you have the wrong view when you mix up all the different perspectives.

The seed itself is an "effect" and also carries a "cause". This cause is the "cause" of another tree. Getting seeds from fruits, the fruit should not be regarded as a "cause", but as a "fruit" with a "cause" in it. Instead of seeing the fruit as the "cause" and the seed as the "effect".

What exactly are you trying to deduce?

The meaning of using seeds as a metaphor for cause and effect is that cause and effect are like planting melons and getting melons, planting beans and getting beans, doing good will get good, and doing evil will get evil. Sunlight, soil, and moisture are just the causes.

Doesn't the Bible of cause and effect also say that if you want to go to heaven, believe that God treats people and things according to what God says, this is the cause, and if you do this, you can go to heaven. This is all the same.

In Buddhism, in addition to cause and effect, there is also cause and effect, so let's understand it with your heart, because cause and effect in Buddhism is not cessation or attachment.

I also use layman's terms, what is the cause? What is the result? If there is a cause, there must be an effect, and if the seed does not germinate, it is the fruit, and if it is not watered, the growth conditions cannot be obtained.

In this way, you consider how the seed works as the cause, and whether the seed germinates or not is the effect. What kind of growing conditions you apply to the seeds is the cause, and the seeds grow and bear fruit (even if they don't bear fruit, they are still fruits). By emphasizing the Trinity, you are confusing the three same conditions.

Ten thousand laws are the source of detachment, and cause and effect are the beginning of sin. The entanglement of cause and effect is a predetermined fate, if there is no cause and effect, there is no law, there is a law, there is a law, and detachment is the effect. The ten thousand dharmas themselves help people to transcend and are both a cycle of cause and effect.

Self-nature, from the perspective of ordinary people (i.e., the worldly truth), is the original mind, and from the perspective of a Buddha (i.e., the ultimate truth), it is called Buddha-nature. It's like someone sees my palm, and someone sees my palm into a fist, can you say it's two and not one? Of course not.

The inner mind is polluted by the five desires and six dusts of the world, resulting in delusional thoughts, discriminating minds, and attachments, and thus gradually violating their true nature. Only when we set our hearts to practice Buddhism, truly believe, wish, and act, practice all good, and do no evil, so that our self-nature becomes pure and pure, then our self-nature will be transformed into Buddha nature. Amitabha.

I don't know much about Buddhism, and I don't know if cause and effect are related to self-nature.

Baizhang Zen Master in Jiangxi's Baizhang Mountain, opened a lecture to speak, and the audience of monks and monks was not less than 1,000 people. In the audience, there was a white-haired old man who came every day, and he was the last to leave. This has been the case for a long time, attracting the attention of Zen Master Baizhang.

One day, after Baizhang finished speaking, everyone dispersed, and the talented old man had not left. Baizhang Zen Master came over and asked him, why do you can't bear to go every time, there should be another problem, right? When the old man heard this, he said:

I have a major question, and I would like to ask the teacher to relieve me on my behalf. ”

Baizhang said, "You ask," the old man said

Five hundred years ago, I was also a Dharma teacher. Someone asked me, 'Great cultivators, do you still fall into cause and effect?' I answered him, "

Do not fall into cause and effect. Therefore the retribution is that he has fallen into the life of a wild fox, and he will not be liberated. May I ask the master, where am I wrong?

After hearing this, Zen Master Baizhang said, "Ask me again!" The old man repeated the original sentence as usual and asked the Baizhang Zen master for advice.

I'm relieved. Tomorrow, please ask the old monk (referring to Baizhang Zen Master) to be merciful and go to the cave in the back mountain to cremate this body for me. But I hope that your old man will not treat me as an alien (animal), please treat me as if I was 500 years ago, and use the etiquette of a monk to burn me!

Baizhang Shi nodded in agreement. The next day, Baizhang put on the robe of the official monk's robe and announced to the public, follow me to the back mountain to burn a dead monk! Everyone listened very strangely, because in the near future, no monk has died, why does the old monk want everyone to send a dead monk!

As a result, when he arrived at the back mountain, in a cave, Baizhang dragged out a dead fox, whose body was as big as a newborn calf, and personally raised a fire and burned him according to the rituals of the monks.

Hope it helps.