Different "I" in Buddha's eyes

India's concept and definition of "I" at that time were probably "eternal meaning, unchangeable meaning, dominant meaning and self-righteousness." At that time, 96

India's concept and definition of "I" at that time were probably "eternal meaning, unchangeable meaning, dominant meaning and self-righteousness." At that time, 96 kinds of heretics in India believed that there was an unchanging, unchanging and dominating "I" in the universe, which dominated everything in the world. There was a creator, a God and me, and the Buddha realized the truth of the universe and the origin was empty. Everything in the world is a combination of cause and effect, a cause and effect, an empty self and an impossibility. Thus advocating "non-ego theory" to get rid of heresy and educate all beings. Therefore, "non-ego theory" is the standard to distinguish Buddhism from heretics.

For example, it is recorded in Buddhist scriptures that one day, the Buddha was walking on the banks of the Ganges River, and several outsiders bathed in the Ganges River and saw the Buddha coming slowly. Several outsiders whispered, "Look, here comes Qu Tan. Close your eyes quickly and don't look at him. So several heretics closed their eyes, turned their backs on the Buddha and looked up at the sky. The Buddha walked calmly like a spring breeze. When the Buddha passed by, several outsiders opened their eyes. One of them said: In fact, Gotama is a very good person and excellent in all aspects, but he only advocates that "egoism" is against us, otherwise we can become good friends with him. What are the advantages of saying "no self"? Can he eat without me? Can he take a bath without me? As he spoke, he poured water on himself.

From the above story, we can understand the reason why laymen hold "I". It is this body that has a true self and dominates this body and thoughts and actions. Think I can take a shower, eat, dress, what I like or what I hate, and so on. All this is dominated and controlled by a "I". These thoughts are the deep-rooted reverse insistence of ordinary people, and "I" is the root of the reincarnation of all beings.

So how to refute the fact that "I" does not exist, is impermanent in birth and death, has no self-nature, and is unattainable? The Dragon Tree Bodhisattva, who is revered as the second Buddha in India, holds high the Buddha's theory of non-ego, and creates various theories such as the doctrine of the middle way and the theory of great wisdom to refute heresy and carry forward the Buddha's view of truth and prajnaparamita. The eighteenth chapter of Zhong Lun written by Dragon Tree Bodhisattva clearly puts forward the viewpoint of "no self" and analyzes and dissects "I", thinking that "I" does not exist, but is an empty self. Such as "if I have five yin, I will live and die;" If I am different from Wuyin, it is not Wuyin phase. "As far as the analysis of Ode is concerned, since you believe that there is a" I "always in a dominant position. Then "I" is composed of five yin elements: color, acceptance, thinking, action and knowledge, and is composed of mental method and color method. Color is a quality that hinders righteousness and an artificial meaning. Everything is impermanent, and the mind is changing rapidly. The human body consists of four elements. However, through analysis, the connotation of the Fourth Five-Year Plan is changing, but there is no self and it is dominant. In this way, if you think that "I" is composed of five yin and four elements, then "I" is impermanent, which does not conform to your definition of "I" which is constant and free to dominate. Secondly, if you think there is a real "God-I" outside Wu Yun's body, it is also wrong. Since there is an unchanging and dominant "I" without the five elements, then "I" will not have the same birth and death phase as the five elements. If there is really a Brahma I, then there will be no reincarnation of all beings, and the creation of all things in the universe and the change of natural laws will not be established. With such progressive deduction and analysis, the real "I" you hold in the way of laity doesn't exist at all, it's empty, it's without me, and it's empty after all.

In the above eulogy, it is analyzed that the pagan view that "I mean to accumulate me and leave me" is untenable, and the unchanging "I" that ordinary people cling to does not exist at all. So how to establish the idea of "no self"?

Under the bodhi tree, the Buddha realized the right view of the origin of selflessness, used various conveniences to preach the theory of selflessness for all beings, and decomposed and analyzed the "I" held in vain by ordinary people, which was the root of the pain of life and death. Ordinary people come out of the sea of life and death, only by cutting off what I see and establishing the righteousness without me. For example, the Immortal Healing Sutra says: "The five aggregates are empty and have no phase, and there is no me and my place." Dragon Tree Bodhisattva said, "Without me, there would be no place for me; Destroy me, I am too famous and have no wisdom. " The five aggregates are empty and changeable, so there is no' me and what am I' in the five aggregates. Since there is no "I", there is naturally no "I". If you stay away from the "I" as opposed to the "I" that can be made, you can enter the concept of no-ego, observe that the origin method is the master of no-ego, thus getting rid of the delusion of "I" and gradually realizing the wisdom of no-ego.

Therefore, ordinary people can only get rid of their ignorance by constantly hearing and learning the meaning of the law of selflessness preached by the Buddha. Once the correct concept of selflessness is established, they can get rid of the drama theory of breaking customs and staying away from the two sides of the strait. Only in this way can we gradually change our habits and strong self-thinking. All I think about in my life is mine. I am hurt, I am happy, I am happy or arrogant, angry and so on. When my thoughts are established without me, I can clearly feel the feeling of happiness or sadness. In fact, it's all my own delusion, impermanence, bitterness, emptiness and no self. All the fame, status, money and so on. You also have karma in real life, which is self-emptiness. Only in this way can I gradually change my strong self and my slow or even complete self-cognition, so as to realize the wisdom of Buddhism and live without me!