Buddhist cause and effect?

Cause and effect is the basic law of Buddhism, which advocates that good and bad karma in this life can lead to good and bad karma in the next life, which can be reflected back to oneself. The Buddhist practice of giving, precepts, patience, refinement, meditation, and the practice of prajna are all based on the conviction of cause and effect, but is different from the theory of predestination. As the old saying goes, "The time has not yet come for us not to be rewarded." The concept of karma has long been embedded in traditional Chinese culture, which is based on goodness. The conscious mind of sentient beings is born and extinguished in every life, but the establishment and operation of the law of cause and effect is based on the fact that the actual mind, K???a (also known as Arya consciousness, the true nature), is non-existent and indestructible. It is the true Self, which is permanent and indestructible. This is the true meaning of the Bodhisattva Upasaka Precepts Sutra, which states that heteronomy is the true meaning of self-reliance. The various precepts imposed by the Buddha's school are actually the protection given by the World Honored One to all beings based on his insight into cause and effect, so that they will be more complete in their next life. Karmic emptiness is only a part of the path of liberation, but it is often exaggerated as the true purpose of Buddhism. If one advocates karmic emptiness, one is actually denying cause and effect, then there is no way to establish cause and effect, and the idea that all beings can become Buddhas becomes an illusion, and such a person will talk about emptiness and act in the midst of existence, and do all kinds of bad karma in the name of the Buddha's teachings. The subject of cause and effect, the reality of the Middle Way, the body of prajna, the true nature, nirvana, and the Self are all the same as the body of the mind of K???a. All the dharma realms are all taken into account in the one dharma realm of K???a, that is, "the three realms are only the mind, all dharmas are only the consciousness," which is the central idea of the Buddha's teachings.

Cause is the cause that creates and produces certain consequences, and effect is the result produced by a certain cause. The theory of cause and effect is the basis of the Buddhist theory of reincarnation and liberation, and as Buddhism has evolved, different views on the theory of cause and effect have arisen.

The law of cause and effect states that you reap what you sow. Buddhism believes that anything can be a cause or an effect, and that there is no absolute cause or absolute effect. The cause of Buddhism, sometimes used in conjunction with the cause and some distinction, Buddhism denies the independent evolution of all things in the world intertwined cause and effect, but all the cause and effect and karma in tandem to make the objective world dependent on the living beings to appear.

Cause in the narrower sense refers to the direct or internal cause that produces the result, while karma refers primarily to the secondary or external indirect conditions that produce the result.

Broadly speaking, cause and effect also includes karma, cause and effect is a kind of understanding of the interrelationship between existence and behavior, especially the relationship between before and after. The Buddhist theory of cause and effect is the basis of its theory of reincarnation and liberation, as well as its theory of the phenomenon of life, and the twelve karmic factors and the six causes, four karmic factors and five fruits of the Buddhist theory of cause and effect are within the scope of the Buddhist theory of cause and effect.

The Buddhist law of cause and effect has developed along with the development of Buddhism, and there are also different statements:

1. The Saying of All Things in Hinayana Buddhism on the concept of cause and effect is mainly about the six causes, the four destinies, and the five fruits. The six causes are proposed in analyzing the various conditions or effects of the fruits of good and evil in the three worlds, including the able cause, the all-pervasive cause, the like cause, the corresponding cause, the pervasive cause, and the dissimilar cause. The four karmas are the causes of the arising of all existent dharmas, and the classification of causes is made when analyzing them from the perspective of the arising of fruits in general, including the causal cause, the equinoctial cause, the dependent cause, and the incremental cause. The five fruits are the fruits that arise from causes or are realized by the power of the path, including the fruits of heterogeneity, equanimity, morality, increase, and detachment.

2. From the "empty" viewpoint of its theory, the Mahayana school of Buddhism denies that there is a real relationship between cause and effect, believing that the cause is not real and the effect is not real, thus denying the theory that there is a fruit in the cause and the theory that there is no fruit in the cause, and denying that there is a real "birth". This also fundamentally denies the causal relationship of things.

3. The Yoga school of Mahayana Buddhism starts from its theory of "knowledge" and puts forward the ten causes, the four causes and the five fruits, believing that there is a certain degree of reality in causation, and that the concept of causation has no substantial difference from that of the Zhongguancang school, since "knowledge" is not real either. The concept of cause and effect is not substantially different from that of the Chinese koan school.