Respectfully ask for the Dharma, why are sentient beings lost in their own nature?

Knowing is reincarnated between the six realms, and all the sufferings that come after attaining the six roots are due to this knowledge. Cognition comes from action, and action is born from ignorance. Therefore, ignorance is the source, and the ignorance of the mind is the confusion of the distinction between delusion and delusion, and the clarity of the mind is clear, and the delusion and delusion are extinguished.

If there is no delusion in the mind, why do sentient beings have delusion? The non-delusional nature of the mind is the undeluded consciousness of the alayya, not the undeluded consciousness of the shallow consciousness of sentient beings.

Sentient beings have lost their self-nature since the beginning of **? What moment do you start thinking about from putting on your clothes and eating cooked food.

Man is in ignorance until the moment of enlightenment.

Why is this question asked?

If you really want to ask, you must first ask why sentient beings should have a clear mind.

The Buddha will also appear in the form of sentient beings, and on the surface, it also shows the lost nature, which is the same as all sentient beings, so is it different?

Stunned, he said that his sexual sense was wonderful, and he was vainly enlightened.

Of course, sentient beings have their own nature, and self-nature means that each Dharma has a true and unchanging, pure and unadulterated personality. Ordinary people are unable to manifest their true nature because of attachment and delusion.

In fact, the difference between sentient beings and Buddhas is confusion and enlightenment.

All sentient beings and Buddhas are ultimately equal and inherently perfect.

Self-nature here refers to the absence of self-nature.

All dharmas arise from causes, and they have no self-nature, that is, emptiness, and this emptiness (truthfulness) is precisely based on the non-self-nature as its self-nature.

You can also say that it is the nature of the mind, the nature of the Dharma, the nature of the self, the mind and the mind, and so on, and so on, in this sense, the mind, Buddha, and sentient beings, there is no difference between the three.

Life and death are nirvana, and afflictions are bodhi.

All dharmas have no self-nature, they arise from karma, and their self-nature has nothing to do with delusion, nor does it have anything to do with Buddhas and sentient beings.

Don't try to understand these things, they are all empirical, if there is no empirical evidence, you will not really understand, it is very likely to enter the sea and settle the sand, more and more confused, the director is the same.

Agree with yuanaheng2526's statement! (Your name is so long).

The self-nature of sentient beings is no different from that of a Buddha, but because the acquired habits have overshadowed the self-nature, if you have realized your self-nature and eliminated the habits, you are a Buddha.

Explain the profound in simple terms.

There are two kinds of Buddhist practice, enlightenment and gradualization, among which there are countless methods.

When it comes to enlightenment, your views and thoughts have very little impact on you, and how can you realize Buddhism as a kind of knowledge and viewpoint? There are some truths that affect oneself only when they have a deep understanding. Enlightenment is a deeper and higher realization than understanding.

One thought, ten thousand thoughts. If there is no attachment, there is no self. Sumeru realized self-nature.

Gradually: Precept and wisdom, take hold, gradually change bad habits, follow the Dharma to practice, improve day by day, you will be able to generate wisdom, cultivate and break the attachment, wisdom and view are one, after the kung fu is deepened, you will go deep into the obstacles, break the deep attachment, and thus obtain results.

Step 1: The body is a Bodhi tree, the heart is like a mirror, always wipe diligently, do not cause dust.

The body of sentient beings is a tree of wisdom that requires constant enlightenment, and the minds of sentient beings are like a dusty mirror. It must be dusted and rubbed at all times, so that it does not become polluted by dirt and obscures its bright nature.

Specifically, the hearts of sentient beings are filled with desires, delusions, separations, and attachments, and these "dusts" pollute the otherwise bright and unhindered body and mind. If we want to return to our true self, we need to rely on precept and wisdom to eliminate greed and hatred, just like using a broom to sweep away the dust, and to clean up the greed, hatred, and confusion in our hearts little by little, that is, to practice diligently.

Step 2: Bodhi has no tree, the mirror is not a platform, there is nothing originally, where to stir up dust.

Bodhi didn't have a tree in the first place, and the bright mirror wasn't a platform. There is nothing in the first place, what dust will be stained there?

When the heart is pure to a certain extent, you will realize that everything is empty, there is nothing, and everything is born out of delusion. At this point, there is no self, no one, no sentient beings, no longevity, even no heaven and no earth, no death and no life, separated from all appearances, vacuum, immortal and immortal, what dust is there?

Personal opinions, if there is something wrong, I hope that Dade will correct it.

Amitabha!

Epiphany requires chance, and generally requires a more painful experience.

The heavens will descend on the people, and they must first suffer their minds, strain their muscles and bones, empty their bodies, and act chaotically, and then move their hearts and endures to gain what they cannot.

You need to have a deeper introspection of yourself, just like the cabbage worm needs to be cocooned and bound to itself, and then it can break the cocoon and turn into a butterfly.

All beings have different foundations and different causes, so the process will be different. Let it be.

Linji has cakes, Zhaozhou has no tea, and Yunmen takes a stick.

Individual approaches are different. But there is one thing in common, which is to think, also called stopping.

Find the Dharma scriptures to verify yourself, and other people's Dharma may not be suitable for you.

My Tao is at ease in my heart, and the Dharma is small. The true Buddha is no different from the Tao, and non-action is the Tao. Why do you need to read books to understand your nature, and be obsessed with books, isn't it just a matter of looking?

The Buddha left sutras to teach sentient beings to seek self and transcend themselves.

In fact, everyone's heart is seeking a way for their own detachment.

Attaching to the Dharma is also a matter of obsession.

Although all sentient beings have appearances, why do they all have the same appearance, because they all have the opportunity to become Buddhas, Buddhas do not have the appearance of sentient beings, so they will not be the same as sentient beings, so the void is all over the clouds of the Myoho-renge-kyo The World-Honored One rose serenely from Samadhi and said to Sariputta: 'The wisdom of the Buddhas is immeasurable, and the door of their wisdom is difficult to solve and difficult to enter. The Buddha has been close to hundreds of trillions of countless Buddhas, practicing the immeasurable Taoism of all Buddhas, bravely and diligently, and his name is widely heard.

There has never been a law for profound achievements, and it is difficult to understand what it is appropriate to say. Sariputta, I have come from becoming a Buddha, all kinds of causes, all kinds of parables, extensive speeches and teachings, countless conveniences, guidance for sentient beings, and separation from all writings. So what's the case.

If it is convenient to know the paramita, it is sufficient. Sariputta, if you come to know, is vast and far-reaching, immeasurable, unhindered, powerful, fearless, meditative, liberated from samadhi, penetrating into the boundless, accomplishing all the unattained dharmas. Sariputta, if you come to be able to make all kinds of distinctions, skillfully speak the Dharma, speak softly, and please the hearts of all people.

Sariputta, to put it simply, there is no Dharma in the immeasurable and boundless, and the Buddha has attained it. ’』

Here it is noted that all the shravakas are in the Hinayana realm of the four fruits, like an arhat. The Buddha of the Middle Theravada Buddha realm practices the 12 karmas.

The wisdom of the Buddha is immeasurable and boundless, and it is all over the void, which can be imagined by man's delusional attachments, and we just practice assiduously to get rid of our own disturbing habits, such as hatred, greed, and obsession. It's hard to get rid of it, so the purpose of studying Buddhism is to get rid of your bad habits, which is easy to say, and you can remember for yourself how many bad habits you can fix in a month. Buddha means enlightenment.

What a Buddha means is that every sentient being has the possibility of becoming a Buddha, and every sentient being can develop bodhichitta depending on the cause. It's like hiding jade in a stone, do you say this is a stone or jade? After a thousand tempers, the stone will turn into beautiful jade.

If there is a way to eternal life, why not ask for it? The Tao is very good, and it is very good.

All living beings have an own nature, and this is an important concept that often appears in Buddhist texts. However, due to the different core ideas of each school, the meanings given are often different.

The essence of this "self-nature" is the "delusion of separation", and the essence of this "self-nature" is not the delusional mind, the discriminating mind, and the attachment mind of birth, dwelling, alienation, and extinction, but the pure mind without delusional reversal, without love and hatred, and without attachment to separation, immovability, and unshaking, and without birth and immortality.

This mind is the "same truth" of "containing life", "but it is covered by the delusion of the guest dust", which everyone has and does not seek otherwise. The self-nature that the intellectuals say, "self" is to distinguish it from righteousness; "Sexuality" is the meaning of body and quality. It is said to be a phenomenon formed by the aggregation of causes and conditions, which has a relative constitution and a function that is simply different from it, and is called "self-nature".

From this point of view, "self-nature" is "other".

In the quotations of Zen scholars, it is said that it is the original face, or the nature, or the Buddha nature, or the self-nature, etc. "When the self-nature is self-pure, when the self-nature is not born and destroyed, when the self-nature is self-sufficient, when the self-nature is unshakable, and when the self-nature is born ten thousand laws. In this way, it seems that everyone's nature is the same, but it cannot be said that it is shared.

The self-nature of the Sarvastivada refers to the self-nature that has self-generated, self-contained, and eternal existence among the phenomena of cause and effect, and the self-nature of the Enlightenment refers to all the phenomena that arise according to him, each with a relatively independent constitution and a function that is simply different from it, and the self-nature of the Zen family refers to the true Buddha-nature that we have as a person. The core idea of Madhyamaka is dependent voidness.

Dependent arising, that is, all the phenomena of existence in the universe arise from the harmony of conditions. Emptiness means that all phenomena that arise from the harmony of causes and conditions have no self-nature. The object of Madhyamaka's destruction is mainly the self-nature that Arisarvastivada said.

As for what Wisdom and Zen Buddhism say, from the point of view of Nagarjuna's motivation for breaking attachment, it is obvious that it is not what he wants to break, and if someone insists that it is real, Madhyamaka will also break it.

The nature of self-nature, even if sentient beings are lost, also has the mind of being born and not dying, "in the holy does not increase, in the mortal does not decrease". It's a pity that sentient beings regard the false realms of birth and death as true, and follow these realms to generate "what I see, what I hear, what I love, what I hate, what I have, what I have lost......”

All kinds of delusional minds, attachments, and birth and destruction minds, and even taking the functions of these delusional minds, attachments, and birth and destruction minds (seeing, receiving, thinking, acting, and knowing) as oneself, one loses one's own nature. This is the so-called "overturned by the delusion of the guest dust, and cannot be revealed".

Orthodox belief is more useful than supernatural powers, if supernatural powers can solve everything, then, the outer way also has supernatural powers, isn't the Laoshan Taoist priest the same supernatural powers? Your own greed and hatred can't be solved, don't say that others show supernatural powers to save you, even if you have supernatural powers, you will have the same troubles. American movies and television often see people with superpowers, and their troubles are not at all more than ours, which is an excellent example.

Of course, there are often examples of bodhisattvas showing supernatural powers in Buddhist scriptures, which is to sense the Tao. Modern beings have deep wisdom and shallow wisdom, and evil views are empty, and these are all signs of the manifestation of the end of the Dharma. In fact, our own consciousness is inherent, and we naturally have supernatural powers.

It's just that because of confusion, I can't see my own treasure.

The great compassion of the Buddhas and Bodhisattvas is reflected in teaching us how to turn into enlightenment, and when we are enlightened, we will be bright and unhindered, and we will be worried about not having supernatural powers, hehe.

There is no Amitabha Buddha in the south!

Hearts together!

Sentient beings pursue supernatural powers because of envy of supernatural powers, fall into the outer way, and then return to the right, it is difficult!

The Buddhist scriptures have revealed everything, and for the Buddhist scriptures, one belief solves all doubts.

Why do you want to show your supernatural powers, cling to supernatural powers and not being able to understand them, clinging to them and not being able to liberate them, so what you mean is a misunderstanding.

The truth is at your feet, but unfortunately some people don't see it, and some people don't believe it. It is the cause and effect that have not yet arrived, and the calamity has not yet been exhausted. Although the sound and the pure wind come, the foolish will not see the light.

This question has also puzzled me, and I asked for advice before I was puzzled, mainly the following points: 1Magical powers can indeed make life confident, but it will undoubtedly make many people pursue magical powers, think about the various drawbacks caused by qigong a few years ago, so supernatural powers must not be played casually.

2.The Dharma is plain, there is no need to engage in those things, and you can't engage in 3The karma of sentient beings is like this, and everyone is pursuing material pleasures, pursuing external things, so there is no opportunity to see the manifestation of supernatural powers.

The avenue is formless and phaseless, how to"Physiognomy"Show? Not to be confused?

Cultivation is self-cultivation, not seeking the Buddha. Don't ask!

Because it's equal! It's like a gold mine, it all contains gold! So the gold mine is originally gold, and the removal of stone is. All sentient beings are Buddhas, and they are free from delusional attachments.

Sentient beings become sentient beings because of their ignorance and delusion into the true nature. Regardless of whether it is a Buddha or a sentient being, the nature of the Buddha is the same, it is the same Sentient beings are Buddhas when they do not have a single thought, and they become sentient beings because of a single thought, so I personally think that a Buddha is a lifetime because of a single thought, and all sentient beings become Buddhas because they are cut off from one thought, but the nature of the Dharma, which is true and the Dharma, is the same.

What are sentient beings? One thought is ignorant, lost in one's nature and unconscious, and I am constantly attached to the Dharma and the two attachments, and I am all sentient beings. Sentient beings have broken their ignorance, broken their self-dharma attachments, realized their own nature, and manifested their wisdom as Buddhas. Once enlightened and eternal, the Buddha will not become sentient beings again.

Personally, I believe that all living beings have Buddha nature, and all living beings have the opportunity to become Buddha and realize Zen, and the Buddha is the enlightenment that is free from the appearance of all living beings.

Buddha-nature is something we have, but we can't see it when we get lost, so we have to get it back. Amitabha!

There are no sentient beings to be saved, and there is no Buddha to achieve. Read more of the Sutra and don't talk nonsense.

This is the essence of China's traditional culture.

True Dharma nature (the Dharmakaya of a Buddha) is a sentient being, a sentient being is ignorance, sentient beings are confused, a Buddha is a sober sentient being.

If all living beings are transformed from Buddhas, wouldn't everyone be Buddhas, so what else do you need Buddhas for?

Do you believe that there are ghosts in the world?

If you read my reply, you will understand that a person cultivates to the point where heaven and man are one, and one with the universe. It seems to be a very high realm, but in fact this is a wrong idea.

The correct idea is: I don't need to cultivate, I am already one with the universe at this moment, and everyone I see is myself.

And I had a delusion: I think he is him, I am me, and the universe is the universe. We are two individuals living in the middle of the universe at the same time; And they also develop attachments, attachments to this wrong thinking, and think that this wrong thinking is correct.

We need to use poison to fight poison, and practice (one poison) to get rid of delusions (another poison).

If you are deluded, you will think, I am a human being, how can I cultivate to become a Buddha?

If you are enlightened, you will know that I myself have always been a Buddha.