What is the difference between the four phases?

The four phases of separation: selflessness - do not use the concept of self to understand and look at things, the appearance of no one - do not use the concept of others to understand and look at things, the appearance of non-sentient beings - do not use the concept of worldly concepts to understand and look at things, the appearance of the lifeless - do not use the concept of immortality to understand and look at things.

The other and the self are the most detailed, and the observer in meditation is the self.

Although the longevity phase is not attached to the human body in this life, the human body in this life is not necessarily the human body, this human body is like taking off his clothes, he is not stubborn and the appearance of a person is him, but he is attached to me who has a soul in the six realms of reincarnation.

People are obsessed with each other in this life, and only this life is me.

Sentient beings are more encompassing than the six realms, and as long as they cling to the similar and continuous changes of birth and death before and after, they are all sentient beings, and they are sentient beings.

I am the most detailed and the widest.

I, people, sentient beings, and long-lived beings" The bodhisattvas in front of the earth, the four phases of coarseness, and the four aspects of the earth, and the four aspects of the earth, are mostly broken by adopting the viewpoint of "right and wrong, treating each other as false".

Of course, we can also use the observation method of past, present, and future mental continuity to break our subconscious attachment to knowledge.

Difference (the other and the self are not necessarily continuous, the three fines in the "Theory of Initiation", not yet to the six gross stages), the continuum (the appearance of all beings, including the bodhisattvas on the ground, who change life and death);

A lifetime of continuation) continues to live in life (human appearance, life appearance) (insisting that there is a human self in this life);

After death) reincarnation in the different (six) paths (longevity, taker) (insisting that there is a self reincarnated in the six realms);

It's four of my phases. ”

This is the Bodhisattva of Heavenly Relatives explaining the four phases that distinguish the Diamond Sutra.

The Treatise on Great Wisdom lists sixteen kinds of ordinary knowledge, such as the so-called upbringing (children) and scholars, that should be identified and broken.

The shape of me, the shape of a man, the shape of all beings, the shape of a long-lived person. From the Diamond Sutra

1. Me: "I" refers to me, the perceptual subject. You stabbed me in the flesh with an awl, I jumped in pain, I felt the pain, I got angry. That's when I was able to realize that there was a "me".

2. Human appearance: Human appearance does not refer to you and others other than me. Refers to everything other than me. You, he, it's all human. Others, dogs, pigs, stones, air, and void are all human beings, because they are all outside of me.

3. The appearance of all beings: The appearance of all beings does not mean all living beings. Rather, it speaks of the growth and extinction of all that exists. To put it simply, it is not "sentient beings", but "living beings".

Fourth, the longevity of the person: This actually involves the fundamental theory of the establishment of Buddhism. That is, the basic theories of the opposition between nothing and being, and the impermanence and impermanence. The world is eternal, this is a kind of longevity. It upholds the form of cognition of existence and permanence.

The full name of the Buddhist scriptures is "The Sutra of Being Able to Break the Vajra Prajnaparamita", also known as the "Vajra Prajnaparamita Sutra", referred to as the "Diamond Sutra". Due to its moderate length, it has been widely disseminated, and there are commentaries on the Three Treatises, Tiantai, Xianshou, and Weizhi sects, which are especially valued by Zen Buddhism after Huineng.

There are many commentaries on this sutra, and in India, in addition to the eighty commentaries created by Maitreya, there are also Wuyong's "Treatise on Vajra Prajnaparamita", "Treatise on Vajra Prajnaparamita", "Vajra Prajnaparamita Sutra on Breaking the Appearance of Not Bad Kana", and commentaries written by Shiziyue and Yueguan who have not been translated into Chinese.

In China, from the Eastern Jin Dynasty to the early Republic of China, various families wrote endlessly, mainly including Later Qin Seng Zhao's "Commentary on the Diamond Sutra", Sui Jizang's "Diamond Sutra Yishu", Sui Zhiyi's "Diamond Sutra Shu", Tang Huijing's "Commentary on the Diamond Sutra", Tang Zhiyan's "Diamond Sutra Slightly Sparse", Tang Voyeur's "Praise of the Diamond Sutra", Huineng's "Interpretation of the Diamond Sutra", "Diamond Sutra Formula", Tang Zongmi's "Diamond Sutra Commentary" and other books. There are also many kinds of commentaries on Yinshun's "Lectures on the Vajra Prajnaparamita Sutra".

1. Self-appearance: It means that sentient beings are in the five aggregates, scheming about me and what I do is real.

2. Human appearance: It means that all beings are in the five aggregates, and they are born as human beings and are different from the rest of the realms.

3. The appearance of sentient beings: It means that sentient beings are in the five aggregates, and they are born according to the harmony of the five aggregates, such as seeing, receiving, thinking, acting, and knowing.

Fourth, the longevity of the person: It is said that sentient beings are in the five aggregates, vainly calculating the life span of one period (birth, old age, sickness and death), the length of which is different from person to person.

The clouds and I hail each other. It is the one who is witnessed by the hearts of all living beings. It is the state that we think, know, and attain mentally or conceptually. It can be understood as thinking about yourself in your heart, thinking about yourself from your own point of view.

What kind of person is the cloud. It is said to be the enlightened person of the minds of all sentient beings. The root of human appearance is my appearance, and with my appearance, I feel that I am different from you and him, and human appearance is differentiated from my appearance. Other people's affairs have nothing to do with me, just have the heart of it!

Yun He Shou is the face. It is said that all sentient beings have a pure mind, and all karmic wisdom does not see it and prepares for it, and it is like the root of life. Take life and death more seriously.

The root of the four phases of self, people, sentient beings, and longevity is fundamentally the self-phase. Because with me, there is a concept of me, which is mine, and I think it's right and that's wrong; I like it, I hate to wait for me to have my face. With me, then there is you, him, the public, space, time, world, life and death, that is to say, there are human beings, sentient beings, and longevity.

Therefore, the root of these four phases is the self-phase, as long as the self-phase is removed, there is no one, and all beings are in the same life.

There is attachment to oneself, attachment to others, attachment to sentient beings, attachment to life and death.

From "Diamond Sutra: Mahayana Authenticity": If the Bodhisattva has the appearance of me, the appearance of others, and the appearance of sentient beings.

Explanation: If a bodhisattva still has attachment to himself, attachment to others, attachment to sentient beings, attachment to life and death in his heart, then he is not a bodhisattva.

Diamond Sutra contents:The Buddha is able to reach all sentient beings and bring them into nirvana, which is free from the cycle of birth and death, and in absolute silence.

The realm of attaining the other side of the ideal, but not attaching to the state of life--- that is, not thinking that all beings are destroyed, because the Buddha nature is equal, and all beings can become Buddhas by themselves. Spending all beings apart from our own people is the true wisdom and "authentic" Mahayana principle.

The self-phase is the x-axis, the human phase is the y-axis, and the sentient beings are the z-axis, that is, the three include the sentient beings of the universe, that is, the sentient beings of the three-dimensional space. The phase of longevity is the time axis, which forms a four-dimensional space with the self, the human phase, and the sentient beings. That is, it includes everything.

From the Diamond Sutra

The seventeenth product is not divided by me.

At that time, Subodhi White Buddha said: "World-honored one, good man and good woman, if you develop the three bodhicittas of Anuttara, how can the clouds dwell? How did the clouds subdue their hearts?

The Buddha told Subodhi: "Good men, good women, and those who have attained the three bodhichitta, should be born with such a mind, and I should destroy all sentient beings, and all sentient beings have been destroyed, and there is no one who has actually extinguished all sentient beings." "Why?

Subodhi, if a bodhisattva has the appearance of self, the appearance of people, the appearance of sentient beings, and the appearance of the long-lived, that is, he is not a bodhisattva. "So what? "Subodhi, there is really no way to develop the three bodhichittas.

Su Bodhi, what is the meaning of the clouds? If you come from the Buddha of the Lamp, is there a Dharma to attain the three bodhisattvas? "No, World-Honored One.

As I explained the meaning of the Buddha, the Buddha is in the place where the Buddha is lamped, and there is no way to attain the three bodhisattvas. The Buddha said, "So it is."

Subodhi, there is really no way to attain the three bodhisattvas of Anuttara. Subodhi, if there is a Dharma such as the one who comes to attain the three bodhisattvas of Anuttara, then the Buddha of the lamp will not be with me, and you should be a Buddha in the next life, called Shakyamuni. There is no way to attain the three bodhisattvas of Anuttara, which is why the Buddha of the lamp and I have given a note, and you should be a Buddha in the next life, called Shakyamuni.

"Why? "If it comes, then the law is as righteousness." If someone says that if you come to attain the three bodhisattvas of the three bodhisattvas and the three bodhisattvas, there is no way to attain the Buddha's attainment of the three bodhisattvas.

Subodhi, if you come to get the three bodhisattvas of the three bodhisattvas, then there is no reality in it. That's why all the Dharma is the Dharma. Subodhi, the one who speaks of all the Dharma, that is, not all the Dharma, is called all the Dharma.

Subodhi, such as the growth of a human body. Subodhi said, "World-honored One, if you say that a human body grows up, it is not a great body, but a great body.

Subodhi, the same is true of the Bodhisattva, if I do what I say, I should destroy the immeasurable sentient beings, that is, the nameless Bodhisattva. "Why? ”"Su Bodhi, there is no way, called Bodhisattva.

That's why the Buddha said that all the Dharma, there is no self, no one, no sentient beings, no longevity. Subodhi, if the Bodhisattva is a word, I should be a solemn Buddha land, and I am not a Bodhisattva. ”"Why?

For example, those who say solemn Buddha land are not solemn, but solemn. Subodhi, if a bodhisattva has attained the dharma of selflessness, such as saying that the name is really a bodhisattva. ”

My appearance is not only my appearance, but also my thoughts, opinions, and emotions that are manifested externally, and all the mental functions that arise from the center of me are my appearance. Anger and anger are my phase, and hatred is also my phase. There is always an object for anger and hatred, and this object is called the human appearance.

A human doesn't have to be human, and you can also be angry with a dog. Another example is when you always can't do well, and you say that I really hate it to death, although you yourself don't know whether you hate yourself. Or do you hate it?

Or hate something else, these are also my looks. If there is more than one object, it becomes the appearance of all beings. Whoever has the concept of time is the phase of longevity.

No matter how long it is, whether there is a past, a present, a future or just a moment, it is the appearance of longevity. Therefore, using space and time to show the four phases of self, people, sentient beings, and longevity also has unique insights. In short, the four phases of self, people, sentient beings, and long-lived beings really include everything in life, and all of them are false and unreal, but we are intoxicated with these four phases, and we can't jump out of them, and we think that they are real and clinging to them, and all the troubles and sufferings arise from this, and all the ignorance and circulation also arise from this.

That's why the Buddha said in the Diamond Sutra that if a bodhisattva has the appearance of self, the appearance of people, the appearance of sentient beings, and the appearance of the long-lived, he is not a bodhisattva. He also said, "If you are separated from all appearances, you will be called Buddhas." He also said that if you practice all the good dharmas with those who have no self, no one, no sentient beings, and no longevity, you will attain the three bodhisattvas, which is also known as the Buddhas.

It can be seen that the four phases of self, people, sentient beings, and longevity are not only important, but also the only way to learn the bodhisattva path, seek the Buddha's path, and transform sentient beings.

These four aspects refer to all phenomena, and I am talking about my physical appearance;

The human appearance is not necessarily about the human being, you have to regard the human being as all the human beings, the scope is too small, the human appearance is other than the self appearance, all the physical aspects are represented by one person, and its meaning is here. Except for me, the opposite of me is human beings, and all phenomena, the Ten Dharma Realms are called human beings according to their righteousness and solemnity, and its meaning is so widespread.

What are the faces of all beings? That is to say, I and all sentient beings, and all external phenomena, are born of the harmony of all beings, and this is what the appearance of all beings means; It's not that there are many, many phenomena, no, then you are wrong. All the appearances, the appearance of me, and everything other than me are called human appearances, how did this appearance come about?

It is all born of the harmony of all fates, that is, it is manifested by the mind and changed by the consciousness.

The longevity phase refers to the length of time for which these phenomena appear, which are called longevity.

- Compendium of the Great Prajna Sutra (Part 3) 1997 2 Huazang Lecture Hall, Taipei, Taiwan.

This question is big and difficult to understand, don't worry, I'll explain it to you one by one now.

Any state that can prove the existence of (me) is the self, such as suffering or happiness, so that you can realize (you) existence, if you don't have it, you won't feel pain and happiness, such as relieving the causes of poverty, not killing, developing bodhichitta and so on, it is enough to prove that I am in existence, if the bodhisattva has a delusional mind to be subdued, and there are immeasurable beings to be extinguished, this is the self aspect.

Whoever is able to comprehend the truth, sad to choose any realm, this is the human appearance, for example, the comprehension of the afflictions are born from the (me) appearance, so do not take the self appearance, this is the human appearance, even the lower animals only have a little understanding is also the human appearance, if the bodhisattva has little enlightenment, thinking that the realization is real, although he does not take the appearance of me, but there is a human appearance.

All the realms that can be attained and those who can comprehend the truth, in addition to the self and human appearances, there are also those who distinguish all realms and sentient beings (awareness), and all sentient beings who have this awareness whether they go to hell, go to heaven, become animals, become ghosts, become bodhisattvas, or become Buddhas, they all follow each other with their minds.

If someone manifests this awareness, some people call it the essence, God, God, and some people call it Brahman, Truthfulness, Self-Nature, Dharma Realm, Nyoraizang, and so on, and if the Bodhisattva thinks that the self-appearance of others and all beings are not the same, but the unborn and immortal body of the one and the immortal body falls exactly in the aspect of the long-lived being, then this is the fundamental ignorance, for example, if a person first has life, and then he has the appearance of this long-lived person, then he has the body and mind, and then he has pain and happiness, and then he wants to be free from suffering and be happy. Then, if he has not truthfully comprehended the supreme enlightenment of the supreme enlightenment that he has given the instructions of the Buddha, he is not called a bodhisattva, but only a good man and a good woman.

It's hard and hard to understand, so please read it a few times.