What do the four phases mean in Buddhist scriptures?

It should be: no self, no one, no beings, no longevity.

Meaning: there is no obsessive self-image; Thinking that I am a bodhisattva, I have to do everything according to a standard, which is incompatible with the world, so I can't get close to sentient beings, how to save sentient beings.

The verse is from the Diamond Sutra, that is, there is no self, no one, no beings, and no longevity, and in fact these four aspects are all about the same thing, which is "me". The human appearance is the appearance of others, the other person who is always opposite you, the bodhisattva has to have this appearance, how to save you, you will think about why he wants to save me, what good is it for him, what advantage he wants to take advantage of me, and he will never be able to save you on the other side of you.

Therefore, the bodhisattva must have no appearance. In the six realms of reincarnation, if the Bodhisattva wants to have any of the phases, it will be difficult to transform the sentient beings of the other realms, and the appearance of ghosts and beasts will despise him, and many people will judge people by their appearance, and the appearance of human beings, heaven and man, the three evil realms will feel unattainable, and the present asura path will scare people and the beings of the three evil realms, so the Bodhisattva must have no sentient beings.

I look, people look, sentient beings, longevity.

At the end of the study, the four phases are mainly based on "my phase"; If there is "no self", the other three will also be cut off one after another.

And there are countless masters in ancient times, and the most difficult one to cut off is this "me"!

Cutting off self-seeing, empirically proving that this "me" who "can see, hear, perceive, and think" is originally false; And to resolutely give up this "false self" is to embark on the track of "leaving the Three Realms";

However, the self-seeing is only the first fruit of the shravaka vehicle: "Sudra Huan", followed by the "shravaka extreme fruit" (arhat); At this time, it is still impossible to measure the wisdom of the bodhisattvas after Mahayana enlightenment, let alone the realm of the Buddhas!

There are no four phases that are Buddhas", which can be regarded as "shallow" Buddhism. It doesn't make sense!

The supreme and profound subtle law, millions of calamities are encountered;

I have seen and heard it now, and I am willing to understand the true righteousness of the future.

Nan no Master Shakyamuni Buddha.

There is no Amitabha Buddha in the south.

The so-called "no one, no self, no sentient beings, no longevity".

The easiest, most effective, and only way to achieve the state of "selflessness" is to not think, discriminate, or cling to all realms! It is heartlessness, and "heartlessness" is not "heartlessness and no lungs" in our ordinary sense, but thinking without attachment.

The meaning of the four phases mentioned in the Diamond Sutra.

Attaching the false union of the aggregates to me as my appearance;

The Tontegara who lives in the same continuum is a human being who dwells in the leaky world according to the body of the leakage;

Rebirth in the Three Realms with karma and afflictions is the reincarnation of all beings;

At the same time, the unripe fruit is the same, and the continuous lifespan can be maintained as the longevity phase. Wishing for a long life or being afraid of death is also a kind of coarse attachment, and in reality there is no such thing as longevity, and there should be no longevity.

Attachment is the greatest obstacle to liberation, and if you have the four phases of attachment, you can't attain true Buddhahood.

All appearances, including the Buddha's appearances, are illusory, and the condition for seeing the Dharmakaya is that is"See what is not the same", that is, the emptiness seen by the discerning eye, or what the Dharma eye sees"Color is emptiness"That's what it means"Seeing everything is like seeing emptiness and loneliness".

What is the appearance of a Buddha? This is what is said in the Diamond Sutra"I can't help but think about each other"The "Diamond Sutra" affirms the good law, people should do good deeds, and the same is true for bodhisattvas, but the premise is that the mind does not dwell on the same side, and there is no good karma for doing good deeds like this. Bad karma is defilement for bodhisattvas, and good karma is also defilement for bodhisattvas, so bodhisattvas should do good deeds and not have good karma. "

Explanation of the four phases.

During the Three Kingdoms, Zhu Hu or Ge Liang, Jiang Wan, Fei Yi, and Dong Yun successively served as Shu Ministers (Shang Shuling), and were called "Four Phases" at the time. Because of his virtuous name, he is also known as "Siying". Jin Changxuan, "Huayang National Chronicles: Liu Hou's Main Chronicles":

At that time, the Shu people took Zhuge Liang, Jiang, Fei and Yun as the four phases, one number and four Ying. Buddhism is based on the four phases of detachment, union, disobedience, and obedience. "Lengyan Sutra" volume 3:

If it comes from the root, there will be no separation, union, violation, and conformity. Emperor Jianwen of Liang in the Southern Dynasty "Solemn Master Min Cheng Shi Treatise on Righteousness and Order": "The four phases are the sword of impermanence, and the three gatherings are the quality of the bitter family.

Word decomposition Explanation of four ì several names, three plus one (often capitalized on banknotes and documents): four squares. Quadrilateral.

Four prefaces (i.e., "The Four Seasons of Trousers"). Quadruple Body (a refers to the limbs of a person; b refers to Kai, grass, Li, seal four fonts). Four libraries (the name of the ancient books, history, children, and the collection of the four respects and destruction departments.

Also known as the "Four Parts"). 4. Interpretation of the gentleman's phase Xiang ā interaction, behavior and action come from both sides: mutual.

Equal. Same. Acquaintance.

Legend (俷). Match. Have.

Phase (刵 ). Dwarfed by. complement each other (the two cooperate with each other, showing the strengths of both parties).

The action comes from one side and has a certain object: believing. Annoying. Ask each other.

The four phases are also called the four elephants, and the four elephants refer to the green dragon, the white tiger, the red bird, and the Xuanwu in traditional Chinese culture, which represent the four directions of the left and right, the front and back, or the east, west, north and south.

All the Dharmas of Existence have the four phases mentioned above, and the self of these four phases is also the Dharma of Being, so there must be another Dharma that causes them to be born, live, different, and extinguish, that is, the four aspects of birth, dwelling, alienation, and extinction, which are called the phases and the small phases. In contrast to this, birth, dwelling, alienation, and extinction are called the original phase and the great phase. In order to generate the Dharma, there must be nine Dharmas, that is, the self-body of the Dharma, and the four original phases and the four accompanying phases, all of which arise at the same time and are indispensable.

Among them, the role of the four essences involves the eight dharmas in addition to itself; The role of the four phases only extends to the one method of each aspect, which is called the ability of the eight one and the function of the eighty-one. This interaction is continuous and never erroneous.

There is a claim that the four phases are present in an instant, that is, when the causes and conditions of the six causes and the four conditions are combined, the generation and even the extinction phases arise. However, in the thirty-eighth volume of the Mahavibhasha Treatise, the four phases mentioned above are called the momentary appearance, the subtle appearance, and the profound truth. On the contrary, there is a phase of a continuous phase, which is called the aspect of subdivision, the aspect of coarseness, and the aspect of worldly truth, that is, the aspect of the person who is missing the first birth, the dwelling phase of the young and strong, the old phase of the decay of the roots, and the phase of death when the person dies.

In the twelfth volume of the North Bennipan Sutra, the four sufferings of birth, old age, sickness, and death are called the four phases of the first phase and the four phases of the rough draft. [The first preface to the Lotus Sutra, the Shunzheng Theory Volume.]

Ten. 3. Abhidharma Sutra Book VII].

The three minds are "the mind of the past, the mind of the present, and the mind of the future", and the reason why sentient beings suffer is that they are too attached to the thoughts of the past, the anxieties of today, and the worries of the future.

The four phases are "me, people, sentient beings, and long-lived beings", that is, ordinary people understand the life of the world and the universe with dualistic opposites, so there are advantages and shortcomings.

1. About me:

Charming and possessed treasures, learning, and family names, and despised all people, and their names and names. This is the deep-seated ego, which is what psychology calls self-awareness.

2. About human appearance:

It is to look at others with a discriminating mind, thinking that he is a good person, a very capable person, or a villain, an unsociable person, and so on. If it is really a bodhisattva, the mind will see the original nirvana of all sentient beings, see the Buddha nature of sentient beings, and see the appearance of the Dharma realm.

3. Appearance of all beings:

It is to transcend the self and human appearances, and no longer distinguish them, but to divide all beings into two categories, one is Buddhas and Bodhisattvas, and the other is sentient beings. Sentient beings have not yet attained enlightenment, while bodhisattvas and Buddhas are enlightened. If we look at it this way, we see delusion and enlightenment as two different things, that is, we have not seen the Buddha-nature of all beings as equals with all Buddhas, and we have not realized the emptiness of all dharmas.

4. The appearance of the longevity:

It refers to the fact that there is a life root, which is much more subtle than the self, the human face, and the sentient beings, and there is no distinction between you, me and him, but there is a sense of continuity of existence and life, eternal longevity, eternal life, and immortality as the Taoist Neidan talks about.