The heart that people in the world are familiar with is consciousness, which is their true self and self-centered. And this kind of cognition and this kind of opinion are the evil thoughts and opinions mentioned in Buddhism.

The first step in the introduction of Buddhism is to judge my opinion-> That is, to kill Jaken and evil thoughts (vernacular is to deny yourself and your body and mind). Only when knowledge is pure can it be regarded as a Taoist instrument and enter the real monastic position.

But the above statement may be too brief, and I am afraid that scholars can't really understand it. Then, we must clearly know what consciousness is. How was consciousness born? What's the role? Why do all sentient beings take consciousness as their true self? With a clear understanding, we can further talk about the general idea of cultivating the mind in Buddhism.

In Agama's place, I just said a very rough sentence: Italian law is fate, and consciousness is life. Then, in the Mahayana classic, it is just a very concise scripture, which takes over the corporality of consciousness. For example, the distinction between knowledge and knowledge mentioned in the Shurangama Sutra is to explain the essence of consciousness, and the distinction between law and dust in the Shurangama Sutra also refers to the corporality of consciousness. Then, after learning to organize their own thinking, simply say the consciousness is as follows:

& lt& lt What is consciousness >>

First of all, as long as consciousness works now, it will be constantly different, whether it is what the eyes see, what the ears hear, what the body touches, what the nose and tongue smell, and so on. This function is called the division of consciousness in Buddhism-the ability to distinguish and recognize the field of five senses contact.

In addition, consciousness can also observe its state at the moment of separation. For example, when driving, you can know that you are driving by what you see in front of you. Similarly, knowing that you are eating, exercising and urinating is also the function of consciousness, which is called self-identity in Buddhism-you can know what kind of state you are in.

Not only that, as long as consciousness exists now, no matter what state it is in, it can reflect on its own existence and know its own existence. This function is called self-nature in Buddhism, which can prove your existence.

Then, when you read this, when you understand the text typed in the background, it is the conscious mind that can understand and recognize the text, and it is also the conscious difference at work.

Then, you will clearly know that you are sitting in front of the computer and looking at the web page, which is also the function of consciousness-self-identity.

If you look back at this moment and observe that you are watching at the computer desk, you still exist, then this is self-proof.

Because consciousness is like a super-function, when we were born in this life, we will look back at our conscious self and be ourselves without parents' teaching and teachers' teaching. Give a few examples to illustrate:

When I was born, the pain of squeezing friction when I passed through the birth canal was very painful. After leaving the birth canal, I was stung by cold air. My mind knows pain. This is the identity of consciousness. I also knew that I was in a very narrow space and uncomfortable environment, but I couldn't express it in words at that time. This is also the self-identity of consciousness. Then, my consciousness will also reflect that I am very uncomfortable. On the other hand, I feel very uncomfortable. These effects will directly make consciousness realize that it is true to live in the world. So, this is my opinion and Jaken's accomplishment.

& lt& lt Why is consciousness not the true self, but the heart denied by Buddhism >>

But consciousness is not the real me, because consciousness is impermanent and easy to die, and the consciousness of every life is brand-new, as explained below:

Realize that when you are asleep, unconscious and completely dead, you must be cut off. We can simply check that when you are asleep and have no dreams, can you look back and see if you are sleeping? Can you know that you are lying in bed? Can you know when you roll over and scratch? Because consciousness is cut off, it doesn't exist at this time, and all ignorance, even if family and friends yell or scribble on their faces, will remain ignorance unless they wake up in the process.

The same is true when you are in a coma, whether it is drug anesthesia or serious injury in a car accident. During this time, you were unconscious, you didn't know what your body had done, your kidney was stolen, your liver was stolen, and you were sent to the emergency room. This is because your consciousness goes out and doesn't exist, so you will be ignorant.

What can be proved now is that consciousness is impermanent, often interrupted, unreal and eternal.

It is not difficult for a wise man to think of one thing. Since consciousness is interrupted from time to time and every night, why do you continue to wake up? Obviously, there is more than one heart, and behind the consciousness, there must be a motive force to make the consciousness endless.

This is what Buddhism wants to explore. Behind this consciousness, the heart that can interrupt consciousness and continue to give birth to consciousness is the heart that Buddhism wants to explore, and this heart is not only the function of giving birth to consciousness, but also has its own views, self-identity and self-identity. But it is too profound for the general public to prove these internal letters. After understanding, I will simply say the following points:

This heart is called Ayatollah in Shurangama Sutra, and it has seven functions-seven kinds of sexual self-nature, but there are only two kinds of self-nature: mass self-nature and collective self-nature.

Arya's knowledge can directly absorb and contact substances. For example, in the mother's fetus, it is Arya's knowledge that determines when to grow a brain and a heart and complete the circulatory system, and even determines the growth rate of humans and animals.

Secondly, the so-called collective self-nature is the self-cultivation function. When we learn a skill, we make it more and more proficient through repeated practice and operation. This is the function that Araya can cultivate seeds-collective self.

In order to become a Buddha, all the functions of Araya must be proved, and the seeds of Araya's troubles must be turned into purity, that is, to cultivate the mind!