The "Karma Difference Sutra" says: "If there are sentient beings, they do charity because of the persuasion of others, and then they regret it. From this cause, in this life they will be rewarded by being rich first and then being poor." There are also sentient beings giving a little because of others’ persuades, and after giving, he rejoices. Being born in this world, he will be rewarded of being poor first and then being rich. Happiness has the cause of happiness, and hard work also has the cause of hard work. For example, it is said in the Buddhist scriptures: “A person who entertain monks for dinner will get rich in the future. This is a certain reason.” However, if a monk is asked to go to his home to have a dinner, however the monk have to run back and forth before eating, then in future life, the hosts will enjoy a great fortune, but they have to take hard work to get it. If food is delivered to the monastery, so that all the monks can eat easily, by virtue of this merits, the hosts will be reborn in heaven or in human beings and enjoy the happiness easily and naturally.”
The scripture also said: “There are also sentient beings (you must call sentient beings but not only a human being, because human being is only one realm , saying that sentient beings include the six realms), who have done charity before, but have not met the blessed field, they will inevitably wander about life and death. Being a human, only because he did not encounter the blessing field when giving, the results will be very inferior, even if he has a little happiness, he will lose it soon after he gets it. However, since the past lives he was used to giving, even though he is poor in this life, he is still happy to give." If a sentient beings which has never done charity in previous life, but only once when he encountered blessing fields, because of the superiority of the blessing, he will be very wealthy in later life. But since he has no habit of giving in previous life, even though he is rich in this life, he is still very stingy.
There are five levels of interpretation of "all things in the world depend on one mind, and the three realms are the result of consciousness":
1. A less wise hearsay theory: Hypothesis that there is "one mind", and that "there is an external realm", and that "the realm is created by the mind and induced by karma".
2. The theory of Mahayana expedients: Alaya Consciousness is "one mind", and there is no "realm".
3. Mahayana Practical Teaching: Tathagata is "one mind" and there is no difference.
4. An unified theory that suddenly wakes up: no pollution, no purity, only one mind."
5. An unified theory of perfect enlightenment: all things in the world are Buddha minds.
From one to five, it gradually deepens. From "being" to "nothing" to "all beings", it explains that Buddhism is true as filling the world, and it is neither existing nor non-existent. It is also the theoretical basis that Buddhism have never abandon humanity’s world.
There are three levels of "knowledge": 1. Know the unknown and be willing to learn; 2. Know everything that can be learned without omission; 3. Know, truly understand the content of learning. These three levels of knowledge apply not only to the way of the world, but also to the way beyond the world.
The meaning of the middle way: 1. Stay away from all illusion. 2. Stay away from the illusionist 3. Stay away from things that "deliberately stay away from illusions." 4. Stay away from things that deliberately stay away from "staying away from illusions" . To achieve “ there is nothing to stay away from” is the way to remove all illusions. From "Sutra of Perfect Enlightenment"
A wise man is no longer attached to anyone, so there is no reason for him to be angry with any people.
New beginnings are often disguised as painful endings.-Lao Tzu
Learn as though you would never be able to master it; hold it as though you would be in fear of losing it.-Confucius
Oviparous, viviparous, wet birth, transformed birth, physical body, no physical body, thought, no thought, neither thoughtless nor completely thoughtless. These ten kinds of life all enter reincarnation because of their feelings and desires. People with ambitions are determined not to reincarnate again. Therefore, the scriptures say: "Don't fall into incorrect opinions, insist on keeping the precepts, have correct opinions, and subdue greed and desire. Such people will no longer throw themselves into the mother's womb and reincarnate."
Human beings are not necessarily all viviparous. There are four types of human beings: oviparous, viviparous, wet and metaplastic. "Discussions on All Abandoned" Volume 8: "Human beings have four types: oviparous humans, such as Shiluo and Wu Bo Shiluo, who are born from the eggs of cranes, and thirty-two sons born by a deer mother, BanZheLuo King’s five hundred sons, etc.; the viviparous hunman beings are just like the current humans; the wet born humans, such as Mantuoduo, Zhelu, Wubo Zhelu, Gehu, Anluowei, etc.; the transformed born human beings, at the beginning of each kalpa, human beings were transformed from Guangyin heaven. Transformed born livings also included dragons, Garuḍas, etc. For the devil, there were two kinds of devils, viviparous and transformed. Viviparous demons, such as hungry ghost woman who said to Venerable Mulian: I gave birth to five children at night, and when they were born, they could eat by themselves. The same are true for the five children I gave birth during the day. Although they finished their meals, they didn’t feel full.”
"Forest of Sutra Fa Yuan Zhu Lin" said: "For example, there are two people, one is poor and the other is rich. When they see someone begging from them, they are very sad and upset. The rich are afraid of beggars coming to ask for property. The poor man felt sad because he was unable to give for blessings. Later, the poor and worried man was reincarnated into the heavens. The rich and worried man was reincarnated in the world of hungry ghosts. Although the sorrows of two people are the same, But the results are different."-Same worry but different results
When the life span of human beings is thousands of years, if someone practices the five precepts and ten virtues for life; when the life span of human beings is only a few tens of years, someone practices the five precepts and ten virtues for life, these two men will get the same blessings. . -Different life and same fruit
On the fifteenth day of the second lunar month, the Buddha entered Nirvana Day. There are three ages after the Buddha entered Nirvana:
The period of Dharma-rectification starts from the birth of Buddha Shakyamuni and ends one thousand years after the Buddha enters Nirvana. The characteristic is that there are many people who practice the path and achieve results, the Dharma is strong and pure, the sentient beings have deep roots and merits, and the utilitarian thinking is relatively weak. Faith and confidence in all good practices are easy to develop. For example, when Buddha Shakyamuni lived in the world, it was also a time when China "the door was not closed at night, and there were lost things on the road and no one picked them up." At that time, the social atmosphere was better.
Dharma-like period-the image is the statue of Buddha, and the Dharma is represented by Buddha statues, Buddhist scriptures, etc. (similar to Dharma-rectification). People have a relatively pure foundation, and there are relatively more people who practice the path and attain fruit, but the Dharma has slowly begun to differentiate and change in the process of spreading. The time is also a thousand years.
End of Dharma Period-This period is the period of Buddhism from declining to perishing. When the Dharma is divided and spread, it will gradually lose its original appearance, and the social atmosphere will be bad. There are more people who believe in incorrect and evil than those who believe in the correct Dharma. Buddha statues, Buddhist temples, Buddhist scriptures, etc. have begun to deteriorate, and will eventually cease to exist. The time is ten thousand years.