The emptiness understood due to the dependent cause and conditions is the worldview of Buddhism that is different from all religions or philosophies. Everything in the world seen by people is formed by the combination of causes and conditions, so it can be seen that there are phenomena of birth and death. People determine the birth or death of all dharmas according to the function (karma) under specific conditions. Any visible thing (all dharmas) ) all arise and die with changes, so everything in the world has no so-called "absolute essence" (self-nature). The nature of all dharmas is not in the conditions of the masses. But the name is derived from the harmony of all fate. The Self is the Self. There is no self-nature in all conditions. There is no self-nature, so it does not arise by itself. Since there is no self-nature, there is no other-nature. Self-nature emptiness means that all dharmatas are always empty, only relying on karmic conditions to continue, as if not empty, for example, water is self-cooling, and it is hot with the help of fire. When the fire stops for a long time, the water is still cold; the same is true for all dharmas. When it is not born, there is nothing in space, just like the nature of water is always cold; all dharmas exist because of the harmony of many conditions, like water getting hot from fire; if there are few or no many conditions, there is no dharma, just like water cools after fire is extinguished.
For Buddha and Bodhi: Evil is a negative condition, and goodness is a favorable condition. For the bitter fruit of life and death: goodness is a negative condition, evil is a favorable condition.
Generally speaking, the two conditions of negative and favorable are relative to Buddhahood and Bodhi: the path that goes against the Buddha's way is a negative condition, and the way that follows the Buddha's way is a favorable condition.
Although there are differences between favorable and negative, favorable and negative are both connected with Buddhism. Therefore, it is the original intention of Buddhism to help both favorable and negative circumstances equally.
Just like Manjusri Bodhisattva said: "If there are sentient beings who despise me, belittle me, feel ashamed of me, respect me, or disrespect me, I hope they will have fate with me, so that they will arouse the heart of Bodhi."
The Śūraṅgama Sūtra says: "There is nothing unreachable in the holy nature, and it does convenient for both favorable and negative."
In the vast wilderness, there is a traveler on his way. Suddenly, a ferocious elephant galloped towards him, and he ran away with the elephant chasing after him. When he was panicked and desperate, he saw a well in front of him, and a tree happened to be next to the well, and a long tree root hung down and stretched into the well. Without hesitation, he grabbed the root and climbed down. Seeing that the elephant was about to succeed, he escaped in great danger. The elephant didn't give up, and kept roaring by the well, trying to hook him up. Just when he felt that he could breathe a sigh of relief, he looked down, and there was a poisonous dragon at the bottom of the well, watching with its mouth wide open. If he fell, he would be eaten immediately. There were also four poisonous snakes by the well, sticking out their tongues and trying to bite him. At this time, his hairs stood on end and his whole body trembled. What's even more frightening is that at the base of this tree root, there are two mice, one white and one black, desperately biting. He shook the tree roots vigorously, trying to drive the mice away, but the two mice had no intention of leaving at all, and bit even harder. Five drops of water fell from the root of the tree. He licked it with his tongue and found it was sweet. It turned out that there was a honeycomb on the tree, and the drops were honey. There he was, slowly licking the honey, forgetting the danger for a moment. When the hive was shaken by him, the bees flew down to sting him, and a wildfire ignited out of nowhere, burning the big tree...
This story is recorded in "Buddha Says Metaphor Sutra". Here, the vast and boundless wilderness is a metaphor for the endless night of ignorance; we are in the cycle of life and death, and there is no time to come out. A traveler is a metaphor for every one of us. The elephant is a metaphor for impermanence; the great ghost of impermanence is approaching step by step, we just haven't been caught by it yet. The well is a metaphor for life and death, and the tree roots by the well are our lifeblood; everyone wants to survive, but our lifeblood is very fragile. No one can live long, and will eventually die. The two mice, white and black, are a metaphor for day and night; the rats are constantly gnawing on the roots of a tree, which is a metaphor for the loss of our lives day and night. The four poisonous snakes by the well are metaphors for the four elements of earth, water, fire, and wind; our body is made up of the four elements. Fire is a metaphor for old age and sickness. Just like fire burns down a tree, aging and disease will eventually destroy our lifeblood. Honey is a metaphor for the five desires, and a bee sting is a metaphor for evil thoughts; our pursuit of the five desires will eventually cause pain, just like being stung by a bee. All the thoughts and thoughts of ordinary people all day long are nothing more than to satisfy all these secular desires such as wealth, sex, fame, food, and sleep. If you gluttonously eat these "honey", you will unknowingly fall down and fall into the abyss of pain. But we are not aware of this danger, and we don't think that death is coming soon, that there is still plenty of time. But in fact, death is regardless of age, and it doesn't matter whether you want it or not. It is impossible to say that a fragile life will end one day. The poisonous dragon at the bottom of the well is a metaphor for the end of death, which we cannot escape in the end.
Buddhism believes that: human life is impermanent, but life is also infinitely continuous! We are constantly in the six realms of hell, hungry ghosts, animals, humans, asuras, and heavens. In the infinite life of the six realms of reincarnation, it is very rare and precious to obtain a human body. It should make life meaningful and give full play to the value of life. This requires learning Buddhism! As a verse said: "The human body is rare and now we have it, and the Dharma is difficult to hear. If this body is not saved in this life, when will we save our life?" Buddhism tells us that all problems in the world come from the heart, there are so many sorrows and confusions in life. The reason is that people's hearts are confused by ignorance and full of troubles, so that the inner spirituality cannot be liberated, and the light of wisdom cannot be displayed. Faith can enter, and intelligence can pass.
Persuading the sick to pray to Avalokitesvara
-Master Yinguang
All diseases that are difficult to cure can be cured by reciting Avalokitesvara. If you are devout, it will have miraculous effects.
●Avalokitesvara Bodhisattva will come to rescue when he hears the sound of suffering. From ancient times to the present, he has rescued more than hundreds of thousands of sentient beings from their afflictions. The rescued incidents recorded in the books are only one or two out of hundreds of millions.
●If the illness is so severe that it cannot be endured, it is best to recite the Buddha's name in the morning and evening, and concentrate on reciting Namo Avalokiteshvara Bodhisattva. Avalokitesvara appeared in the mortal world, looking for voices to save suffering. When a person is in crisis, if he can recite the name of the Bodhisattva and worship the Bodhisattva, then the Bodhisattva will definitely respond according to the induction. The Bodhisattva will protect this person compassionately, and let this person get rid of suffering and enjoy peace.
●Buddha is the king of great physicians, heals all sentient beings from diseases such as physical and mental life and death. However, the serious illness of life and death arises from the mind, so the first step is to cure the illness of the mind. If people can really practice in accordance with the Dharma, then the physical illness can be cured accordingly. There are three kinds of physical illness, one is karma, the other is internal injury, and the third is external infection. Among the three diseases, only the past karma is difficult to cure. If a person can be sincere and respectful, arouse the great bodhicitta of helping himself and benefiting others, recite Namo Amitabha Buddha and the holy name of Namo Avalokitesvara Bodhisattva, and save the enemies who have been harmed in the previous life, and if the enemies in the previous life can be freed from suffering and find happiness, then the sick can recover from their karma. Not only is the enemy from the previous life no longer causing trouble, but the enemy from the previous life will be grateful for the help and protect him secretly. Anyone who is sick, and anyone who treats other people's diseases, should understand this truth.
"Maha Prajna Paramita Sutra" is a classic of Mahayana Buddhism in India. Translated by Yao Qin Kumarajiva. There are twenty-seven volumes in total. The basic theme is to discuss the Mahayana emptiness theory of dependent origination and emptiness. In the first part, the Buddha made Shariputra talk about the wisdom of Bodhisattvas and the Two Truths of Bodhisattvas. In the second part, the Buddha and Subhuti talked about the Bodhisattva's three doors of liberation and the meaning of Mahayana Mahasattva. In the third part, the Buddha and Emperor Shi (Shi Tihuanyin) talked about Prajna Buddha, so that those who are new to Buddhism can have faith and understanding. The Buddha also talked about the bodhisattva's behavior for Maitreya, so that the mature ones can enter the deep prajna. The fourth part is Prajna of Reality, talking about magic and magic things and non-regression and transformation, so that people who have studied Buddhism for a long time will not lose their skills. The fifth part is about convenience and prajna, explaining in detail the actions and fruits of the bodhisattva realm, and taking convenience as the reference. In terms of content. This sutra revolves around the basic theme of dependent origination and emptiness, and discusses a series of important teachings of Mahayana Buddhism.
No self-will, no stubborn expectations, no partiality, no self-attachment.
And further more, not only there are no four kinds of minds, but there is no heart of "don't have four kinds of minds". So, in the "Diamond Sutra" says: The heart should be born without dwelling.