Dharma Master Zheng Jing: To learn Buddhism is to find the true self and know oneself

证净法师：学佛就是找回真我认识自性

amitabha. To learn Buddhism and practice is to find your true self and know your nature.

----Zhuge Changqing

amitabha.

Blessed life is limitless.

Many people are learning Buddhism.

Why study Buddhism?

According to Zhuge Changqing, learning Buddhism can be divided into three levels according to people's different pursuits.

One is to study knowledge.

The second is to ask for people's blessings. By learning the wisdom of Buddhism, we can transcend creditors, resolve karma, and improve our well-being, and promote physical health, career success, and family happiness.

The third is to seek to become Buddha. Let yourself learn the wisdom of Buddha and Bodhisattva, get rid of human troubles and sufferings, and enter the bliss of Buddha.

The above three levels, according to the different reasons of each person, decide their own path.

To learn Buddhism, we need to know the purpose and significance of practicing Buddhism.

Zhuge Changqing shared Dharma Master Zheng Jing's teachings on learning Buddhism: To learn Buddhism, first of all, you must find the "true self" and know your own nature.

amitabha!

Today, I will tell you about my experience since practicing Buddhism. Not to mention the Dharma, it is just for the sake of glorifying the Dharma, encouraging ourselves, and reporting our experience since practicing the Dharma to you, and participating in the study with you. The Dharma is infinitely mysterious, and my 30 years of study is just like a drop of water in the sea and a tiny dust in Xumi. If there are any mistakes in the report, I hope you Dharma Masters and Bodhisattvas can criticize and correct them.. Take this opportunity to report to you with a view to attracting comments from Buddhist colleagues and making it an opportunity for exchanges and exchanges. In order to help us take the Buddha as an example and the founder as an example, learn from the Buddha's great will, lofty realm, boundless compassion, complete wisdom and great dedication to mankind, and lead us to experience and prove the Buddha's Dharma along the Buddha's footsteps, and understand the true meaning of the universe and life.

Our purpose of learning Buddhism

Why study Buddhism? We all know that learning Buddhism is to become a Buddha. However, it is conditional to become a Buddha. We all want to become a Buddha. What methods and conditions can we use to achieve Buddhism? What is the great cause of Buddha's coming out of the world? In order to open, show, understand, and enter into the Buddha's knowledge, and reveal the truth of the universe and life, it is a major cause of life and death for all living beings. The Buddha came out of the world because of this great cause, lecturing and preaching. Sakyamuni Buddha said the first sentence after he realized the Tao under the Bodhi tree: Amazing! Amazing! All beings on the earth have the wisdom and virtue of the Tathagata. It can't be proved only because of inversion and persistence. Buddha's words reveal the truth of life in the universe.

After the Buddha realized the Tao, he saw that all living beings on the earth have the wisdom and virtue of the Tathagata. Everyone has the Buddha nature of the Tathagata, and wisdom and virtue are equal to Buddha. We were no different from Buddha. It is to know the nature of all living beings. It is the same as the original Buddha. The heart, Buddha and all living beings are the same. It is only the ear of the delusion. The Tathagata is separated from delusion, so it becomes holy. All sentient beings are obsessed and degenerated into the six paths. Although they have Buddha nature, they are still upside down and unconscious. If they want to become saints, they are only away from "upside down obsession". Because we are clinging to the illusion, we can't recognize our original Buddha nature, and wander between life and death. For forty-nine years, Sakyamuni Buddha preached the wisdom and method of life and death to all living beings, removed the root cause of the endless cycle of life and death of all living beings, saved and settled the people who were born on the other side of the Blissful Land, and quickly achieved the supreme right.

Five hour preaching

My master, Sakyamuni Buddha, preached five times, that is, Huayan time, Ahan time, square equal time, Prajna time and Dharma nirvana time. Sakyamuni Buddha first turned the wheel of Dharma in the 21 days of Shitorin to turn the Huayan Sutra, that is, Huayan time. The Huayan Sutra is the collection of the Tathagata and the mother of all scriptures and teachings. Shudora translated into Chinese is called holding scripture, which is scripture. Huayan is the sea of scriptures. Huayan is also known as the king of scriptures in Buddhism, the most noble and profound. Why did the Buddha turn from Dharma wheel to Huayan at the beginning? Hua Yan is speaking to the best people. The foundation of the supreme man is Bodhisattva. The Huayan Sutra is what the Buddha said in Samadhi. The root mechanism of man, heaven, and the two riders cannot enter Samadhi or Dharma, just as the deaf and blind cannot understand this profound and subtle truth. The Blessed One observed Yan Fu's rooting mechanism and said to himself, "My Dharma is very deep and difficult to understand. All living beings are bound by the Dharma. Those who are unable to understand it, it is better to enter the nirvana music silently." At that time, the Great Brahman and others respectfully asked the Blessed One to turn the Dharma wheel for all living beings three times. Buddha sympathized with all sentient beings, accepted the invitation silently, took the opportunity to observe, followed the various root characteristics of all sentient beings, and administered medicine in response to the disease, so he went to the Deer Garden to speak the "Ahan Sutra". Change the name of the Dharma for all living beings, so that they can understand the reason why they are confused.

My teacher, Sakyamuni Buddha, spent twelve years in teaching the "Mahatma Sutra", that is, the time of Mahatma. The "Ahan Sutra" is about small multiplication. Small multiplication is also called circular multiplication. What we practice is the four truths and twelve karma.

Four Truths

The Four Truths Method is practiced by the sound and sound. Let me briefly explain what the four truths are. The four truths are suffering, gathering, extinction and Tao. Bitter is the bitter fruit of our life. If the world is said to be one suffering, if it is said to be two suffering, it is divided into life and death suffering and life and death suffering. If there are three kinds of suffering, they are suffering, bad suffering and practice suffering. If it is the eight sufferings, it is birth, old age, disease, death, love and separation, hatred and anger, inability to seek, and five yin exuberance. Where did the pain come from? It is the karma created by the suffering gathered from the past life. Set, set is the cause of bitter fruit. This set is to create karma, gather all the pain on you, and create the cause of suffering is called set. What about extinction? To destroy the cause of suffering, the cause of suffering and the fruit of suffering, is to lift the fruit of Nirvana to make life happy. How can we cut off the bitter cause of desire to become a happy fruit? Then we need to cultivate. Tao, to teach you how to practice, encourage your heart and cultivate all kinds of moral qualities is the way to achieve Nirvana. The suffering and the gathering belong to the cause and effect of the world, the destruction is the result of the saints coming out of the world, and the Tao is the cause of the saints coming out of the world, so we should "know the suffering, break the gathering, admire the destruction, and cultivate the Tao." For this reason, the Blessed One turns three times and four holy truths, showing, persuading, and proving, that is, showing, practicing and testifying. Bitterness is compulsive, you should know, I know; Gather your emotions, you should break, I have broken; There is no testability. You should prove it. I have proved it; The Tao is cultivable. You should cultivate it, but I have. So that we can understand, believe, accept and practice, and dispel doubts.

The highest point of small multiplication is to realize the origin of emptiness, that is, the emptiness of one thought, which is to one side. I only know that all laws are empty, but I don't know that all laws are not empty.

Twelve Nidanas 

It is the twelve factors that are practiced in the round vision. There is no clear reason to travel, to travel, to know, to know, to know, to touch, to receive, to love, to take, to have, to live, to live, to die, to be sad, and to be distressed. These are twelve reasons. The twelve factors are also a chain of shackles, which are related to each other. There are more circulation doors and return doors.

What is mentioned above is the twelve reasons of the circulation door. Among the Mahayana sages, the Bizhifo is called Reagan. They heard the Buddha say that the relationship between the twelve karma flows and the reason for each other's cause and effect, and realized that the ignorance is the root cause of the suffering in the twelve karma. As soon as Wuming is destroyed, all the other eleven causes will be destroyed together. For example, like cutting down a tree, the root of the tree will be cut off first, and the whole tree will fall down naturally. Only when there is no light and death can the truth be restored and the troubles be eliminated, so it is called "return to the door of destruction". The Buddha of Bi practices twelve karma, which is called sound, sound, perception, and Buddha of Bi.

This is the Eryana people. They are practicing Mahayana, and cannot prove the reality of the Dharma. The reality of all dharma is empty but not empty, not empty but empty, and wonderful things come out of the air. All the Dharma is empty, and the mind is not empty. There is no, there is no, that is, vacuum is wonderful. All laws are empty, but all laws are not empty. All laws are not empty. To say that "all laws are based on emptiness" is the emptiness of departure. To say that "all laws are not empty" is to say that all laws exist after all. But to see the existence of all laws in the air with the air of nature is the existence of the air, and the air is not empty! The mountains and rivers, the earth, everything, everything, it is the law of origin, the law of origin is empty.

Causative method

The law of predestination is born by the combination of predestination and predestination, and dies by the combination of predestination and predestination. For example, when a rice seed is sown in the field in spring, the reason for the seed is that the soil, water and sunshine are all predestined. When both reason and reason are sufficient, the seeds germinate and grow into a rice (born of reason and reason). After fertilization and cultivation, after harvest in autumn, the rice will also die (die out due to karma). This is called the method of karma.

All laws are born and died by fate. It is empty, not eternal. If we have seen through all these laws, we will not be attached to them.

Small multiplication is to see that everything is empty and there is no me. The small multiplication breaks the ego phase, and the non-ego phase breaks the "I". Without me, there would be no me in all the Dharma, so the Mahayana Dharma cultivates three Dharma seals. The three dharma seals refer to the selflessness, impermanence and silence of all dharma. All laws have no self. All laws have no self. All laws are illusory and unreal. All material phenomena, including our body, are also false. Its origin is the four false combinations, composed of earth, water, fire and wind. There are four outside our bodies: temperature, wind, water and soil. There are four big fake combinations in our body: earth, water, fire and wind. For example, the hair, claws and teeth, skin, flesh, muscles and bones belong to the big ground, saliva, pus and blood, body fluid saliva, sputum and tears, and constipation belong to the big water, body temperature belongs to the big fire, and breathing belongs to the big wind. Therefore, the earth, water, fire and wind are the elements of all the ten thousand laws, and all the ten thousand laws are combined from the four. When the four great powers are dispersed, all laws will be destroyed. All laws formed by the four great powers have no real self, so the four great powers are empty. The four primordial emptiness and the five aggregates have no self. The five aggregates are: color, feeling, thinking, action and awareness. Color belongs to the material world. Receiving, thinking, acting and knowing belong to the spiritual world. The four great emptys and the five aggregates have no self. Now, when the light shines back, find out where I am? Ah, there was no me! I am a fake. I was born and died by fate and combination. The pain and joy you suffer are the persistence of one thought. Where am I? Without me, it's all unreal and unreal. It's not me who comes to be reported by the industry newspaper. When the newspaper industry in the previous life is gone, it will die. Death is not the end, but the end of this life. This period of karma is gone, and the next life depends on the karma, good karma, bad karma, and newspaper industry of this life to be reborn into hell, evil spirits, beasts, people, heaven, and Ashura. We have been living in this cycle since the beginning, from birth to death, to rebirth, and death, endless cycle. This is called circulation with industry. It is only because we beings do not know how to return to our own nature, so we are suffering from reincarnation in vain.

To learn Buddhism, first of all, we should find the "true self" and know our own nature

Buddha said that all beings on the earth are full of wisdom and virtue. Our self-nature already exists. Because the persistence of one thought has no clear fate. From the moment of mindlessness, there are three kinds of subtle doubts, namely, phase division, phase division, and positive division. Phase division is the karmic phase, phase division is the transformation phase, and positive division is the observation phase (state delusion view). These are the three subtle phases of the eighth knowledge. Then the six coarse phases are born. The six coarse phases are the continuous phases of wisdom (innate law enforcement) (separate law enforcement). These two phases belong to the seventh knowledge, and the grasping phase (innate law enforcement) and the name phase (separate law enforcement). These two phases belong to the sixth knowledge, as well as the initiation phase and the karmic bitterness phase. This is called "one mindless mind generates three fine things, and the boundary is the length of the boundary and six coarse things." The six roots, the eyes, ears, nose, tongue, body, and mind, the six dust of the boundary, the color, sound, fragrance, taste, touch, and method form six senses, and the eye, ear, nose, tongue, body, and consciousness form the eighteen realms, which leads to attachment, separation, and the creation of karma. In this case, if we want to learn Buddhism, we need to get into the Buddha to know and see, get rid of life and death, break away from ignorance, and return to the truth. It is not only to realize the four primordial emptiness and the five aggregates without self, but also to be open-minded and find our true colors. First understand the wonderful mind, practice the practice without practice, and prove the evidence without certificate. You don't need to go outside and just return to the light.

The Dharma is "materialistic" and "materialistic". The ultimate of Mahayana Buddhism is to realize the "idealism of all dharma". If you can know your true heart, practice it, and don't persist, you can see your nature. The Buddha said: "To become a Buddha, you must first know your heart. If you know your heart, you will not know your cause and effect, and if you see your nature, you will become a Buddha." If you do not know your heart, you will seek the supreme Buddha. If you cook rice in sand, you will never become a rice. Goodall said, "One mind is to integrate all laws, and all laws are originally one mind".

This single-mindedness is mindlessness, that is, there is no difference, there is no persistence, and phase is sex, and sex is phase, and there is no opposition. The emptiness of all laws is the origin of all laws. At present, it is emptiness after all. All laws cannot be obtained. Eating and dressing are all Tao. One mind is self nature, and self nature is Buddha nature. Where is the Buddha nature? Look with your eyes, smell with your ears, smell with your nose, taste with your tongue, and touch with your body. The six door heads never leave us. The ancients said that the hero (self nature) did not leave us when eating and sleeping. But we didn't know the hero, so we wandered to death. To learn Buddhism, we must first know the hero. Know the "true self" of "one heart". For this reason, Gu Dade told us: "We must really understand the meaning of the word" self mind ". The word" self mind "refers to the heart that does not follow him, the heart that does not live, the heart that lives with no place to live, and the heart that lives with no place to live, all of which are the false knowledge of the separation of the past and the future, not the heart that is enlightened by the light.

The Shurangama Sutra says: It is not because of the mind that you know.

People who learn the Tao value knowing the heart, and the details are the most difficult to find,

It can be found nowhere, and always believes that the common mind is the Buddha's heart.

This verse can be said to be good at understanding one's own mind. Every time a pedestrian uses the word "self mind" to describe one's own mind and understanding one's own mind, this is an inverted delusion, such as flowers in the air and February. It is urgent to turn back and reflect. No matter what religion you believe in, no matter what method you practice, as long as you haven't realized your true nature, found your "one mind", "true self", and returned to your own nature, you are practicing the paganism.

Now Buddhism is very prosperous. There are countless Buddhists, and there are many great virtues and Dharma masters. Such as the contemporary wise Dharma Master, who has spread the Dharma all over the world, has made great contributions. We have seen a lot of videos. The most important thing is that we should know ourselves, as the magicians have said. I would like to say that one more time will give you one more impression. It is to emphasize that we should find the "me" and the "real me". What is the real me? The "true self" is nothing, nothing, nothing, nothing, everything is perfect, everywhere, invisible and untouchable. Where can I find it? Today we will talk about this "I" in detail. Where is the "real me"? After finding it, we can practice it again.

In our practice, we should realize that all dharma are created by reason. The more empty, the more empty. How to say that the more empty the more? For example, this Buddha chanting hall, which now exists, can listen to the scriptures, hear the Dharma, chant Buddha and sit in silence. If there is no Buddha chanting hall, this is the open air. We can't do anything in the open air, can't we? It is a virtue. There is the house of Nian Buddha Hall, which is called virtue. How did it come from? Predestined. It was built by workers with cement, steel, etc. However, this chanting hall will not exist forever. One day, it will be destroyed and returned to the earth. Once the earth is burned, it will be empty. Ten thousand laws are empty, five aggregates have no me! This is all fake. Don't be turned by this fake. We should really recognize these false appearances. Our body is also fake. Don't take this body as the real me. Don't stick to this fake me. We have been cheated by this fake me all our lives. We have been cheated by the six ways of reincarnation all our lives. We have been cheated very hard. So we should put down the false self and return to the "real self".

To learn Buddhism at the beginning, we should first recognize this point. The Buddha told Dahui in the Shurangama Sutra that if anyone wants to practice, he should see all the Dharma as illusory and get the Supreme Enlightenment

阿弥陀佛。学佛修行，就是找回真我、认识自性。

---- 诸葛长青

   阿弥陀佛。

   福生无量天尊。

   很多人都在学习佛法。

   为何学习佛法？

   诸葛长青认为，学佛根据人的追求不同，可以分为三个层面。

   一是为了研究学问。

    二是求人天福报。通过学习佛法智慧，超度债主、化解业障、提升福报，促进身体健康、事业顺利、家庭幸福等等。

   三是求成佛。让自己学习佛菩萨智慧，脱离人间烦恼痛苦，进入佛国极乐。

   以上三个层面，具体根据每个人因缘不同，决定自己选择的道路。

   学佛，就要知道学佛的修行目的意义。

   诸葛长青分享证净法师关于学佛的开示：学佛首先要找到“真我”，认识自己本来的自性。

   阿弥陀佛！

   今天给大家讲一讲我修习佛法以来的一点体会。谈不上讲法，仅是为了光大佛法，自勉自励，将自己修行佛法以来的心得体会向大家做以汇报，与大家共同参学而已。佛法奥妙无穷，我三十年之修学也只如同大海的一滴水，须弥的一微尘。汇报中如有错误之处，希望各位法师、各位老菩萨批评指正。。借此机会向大家汇报，以期抛砖引玉，得到佛教同仁的指正，使之成为一个交流与切磋的机会。以利于我们共同以佛陀为榜样，以祖师为榜样，学习佛陀宏大的愿力，崇高的境界，无量的慈悲心，圆满的智慧和对人类伟大的奉献精神，引领大家沿着佛陀的足迹，去体验与亲证佛法，彻悟宇宙与人生的真谛。
     我们学佛的目的
    学佛，为什么要学佛？学佛是为了成佛，这个大家都知道。但成佛是有条件的，我们都想成佛，用什么方法，什么条件来成就佛道呢？佛出世间一大因缘，是什么呢？就为开、示、悟、入佛知见，开显宇宙人生之真实相，了众生生死的一大因缘。佛因这一大因缘而出于世间，讲经说教。释迦牟尼佛在菩提树下悟道以后，说的第一句话就是:奇哉！奇哉！大地众生皆具如来智慧德相。只因颠倒、执着不能证得。佛这句话，道出了宇宙人生的真相。
   佛悟道以后，看到了大地众生本来就具有如来的智慧德相。每个人都具有如来的佛性，智慧德相跟佛是平等的。我们本来跟佛无二无别。是知众生心性，与佛原同，心、佛、众生，三无差别，只为迷悟之分耳。如来离妄，所以成圣。众生执妄，沉沦六道，虽然本具佛性，依旧颠倒、昏迷不觉，若欲转凡成圣，只在远离“颠倒执着”。因我们执着假相，不能认知自己本来的佛性，而流浪生死。释迦牟尼佛讲经说法四十九年，对众生宣讲他证得的智慧和了生死的方法，拔除众生无始轮转生死苦海之本因，救度安顿众生于极乐彼岸，速成无上正等正觉。
   五时说教
   本师释迦牟尼佛五时说教，即华严时、阿含时、方等时、般若时及法华涅槃时。释迦牟尼佛初转法轮于士多林用二十一天先转《华严经》，即华严时。《华严经》是如来藏，是一切经教之母，一切的修多罗门都从华严流出。修多罗翻译成汉语叫持经，就是经。华严是经中之海，无所不摄。华严在佛法中又称为经中之王，最尊贵、最高深。为什么佛初转法轮转华严呢？华严是对着上上乘人讲的。上上乘人的根基是菩萨。《华严经》是佛在三昧定中讲的，人、天、二乘人的根机，不能入三昧，不能入法界，就如同聋子、瞎子，不能明了这深刻微妙的道理。世尊观察阎浮提众生根机,自言：“我法甚深，难解难知，一切众生缚着世法，无能解者，不如默然入涅槃乐。”是时，大梵天王等，三次恭敬礼请世尊为众生转法轮。佛陀哀愍众生，默然受请，入定观机，随顺众生种种根性，应病投药，于是转到鹿野苑讲《阿含经》。为众生改说阿含法门，使他们明白惑业缘起的道理。
   本师释迦牟尼佛讲《阿含经》用了十二年，即阿含时。《阿含经》讲的是小乘法。小乘法也叫声闻圆觉乘。修的是四谛、十二因缘。
   四谛
   声闻乘修的是四谛法。我粗浅的解释一下什么是四谛。四谛就是苦、集、灭、道。苦，就是我们生命的苦果。世间如果总称就是一个苦，如果说是两个苦，就是分段生死苦和变易生死苦。如果说是三苦，就是苦苦、坏苦、行苦。如果说是八苦，就是生、老、病、死、爱别离、怨憎恚、求不得、五阴炽盛。这苦是哪儿来的呢？是前世无量劫来聚集起来的苦因而造的业障。集，集就是带来苦果的因。这个集就是去造业，集合一切痛苦在你的身上，造苦因叫做集。灭呢？令灭众苦之因，苦因永灭，苦果永灭，就是举涅槃果令生欣乐。怎么能断除苦因欲成乐果呢？那就要修道。道，教你怎样修行，勉令发心，修诸道品，就是达到涅槃的方法。苦与集属于世间因果，灭为圣者出世间之果，道为圣者出世间之因，所以我们要“知苦、断集、慕灭、修道。”为此，世尊三转四圣谛，示转、劝转、证转，也就是示相、勤修和作证。苦有逼迫性，汝应知，我已知；集有招感性，汝应断，我已断；灭有可证性，汝应证，我已证；道有可修性，汝应修，我已修。以使我们一闻即悟，信受奉行，破除疑虑。
小乘法最高的极至是体悟到缘起本空，就是一念的偏空，偏到一边了，它只知道空，不知道空中生妙有。只知道万法本空，不知道万法本来不空。
   十二因缘
   圆觉乘修的是十二因缘法。无明缘行，行缘识，识缘名色，名色缘六入，六入缘触，触缘受，受缘爱，爱缘取，取缘有，有缘生，生缘老死忧悲苦恼，这就是十二因缘。十二因缘又是一个连环钩锁，相互牵连的关系。更有流转门和还灭门。
   上面所讲的就是流转门的十二因缘道理。辟支佛在小乘圣人中称为利根。他们听到佛说十二因缘流转门的互相关系，互为因果的道理，觉悟到无明这一支，正是十二支因缘中苦因苦果的总根源。无明一灭掉，所有其它的十一支因缘就会一起断灭了。譬喻砍树一样，先砍树根，树根一断，而整棵大树，便自然倒下。无明灭才能复还真性，灭除烦恼，所以叫还灭门。辟之佛就修十二因缘法，这叫声闻圆觉乘和辟之佛乘。
   这是二乘人，他们修的是小乘，不能证到诸法实相。诸法实相，就是空而不空，不空而空，空中生出妙有。一切法本空，心即不无，不无即妙有。有亦没有，没有即有，即真空妙有。一切法本空，但是一切法它又不空。万法非空非有。说“万法本空”是离相见性之空。说“万法不空”是万法毕竟相有。但以性空照见万法相有，是空中之有、空而不空也！山河大地，万物万有，一切的一切，它都是缘起法，缘起法本空。
   缘起法
   缘起法就是因缘和合而生，因缘和合而灭，缘生缘灭。比如，春天在田地里播下一粒水稻的种子，种子是因，泥土、水分、阳光等都是缘。当因、缘俱足时，种子发芽长成一棵水稻（因缘和合而生）。经过施肥耕作，到秋天收获后，这颗水稻也就死了（因缘和合而灭）。这叫因缘法，缘起法。
万法都是缘生缘灭的，它是空的，不是永恒不变的。我们看破了这些缘生缘灭的万法，就不会对它执着了。
   小乘法，就是看到了一切万法本空，本来无我。小乘法就破了我相，无我相，把“我”就破了。没有我，万法本来无我，所以小乘法修的是三法印。三法印是指诸法无我、诸行无常、寂静涅槃。诸法无我，一切万法本来没我，一切法都是虚幻不实的，一切物质现象，包括我们这个身体也是假的。它的缘起就是四大假合，由地、水、火、风组成。我们身体外边有四大：温度、风、水、土。我们身体内有四大，地、水、火、风四大假合。比如毛发爪齿、皮肉筋骨属于地大，唾涕脓血，津液涎沫，痰泪便溺，属于水大，体温属于火大，呼吸属于风大。因此，地、水、火、风这四大，为一切万法的元素，一切万法，均由此四大合成。四大分散，万法即归于坏灭，四大所成的一切法，都没有真实的自体，所以说四大本空。四大本空，五蕴无我。五蕴就是：色、受、想、行、识。色，属于物质界。受、想、行、识，属于精神界。四大本空，五蕴无我，当下回光一照，找一找我在哪里？啊，本来没我啊！我是个假的，是因缘和合而生，因缘和合而灭。受的苦啊、乐啊，那是一念的执着啊。哪里是我？没我啊，都是虚幻不实的，随业报身来受报的，本来没我。等到前世的报业没了，就死掉了。死掉了并不是终结，只是这一段的生命了结了。这段因缘灭了，来生靠这一生的因缘业力、善业、恶业、报业而去投生到地狱、恶鬼、畜牲、人、天、阿修罗等六道。我们无始劫以来一直生存于这个轮回中，从生至死，到再生，又死，无尽期地轮回着。这叫随业流转，因缘果报。只因我等众生不知回归自性，所以枉受轮回之苦。              
　　学佛首先要找到“真我”，认识自己本来的自性
   佛说，大地众生本来俱足如来智慧德相。我们的自性本来就存在。因为一念的执着无明缘行。一念无明起，就有三种细惑而生，就是相分、见分、正分，相分即是业相，见分即是转相，正分即是观相（境界妄观）这都是第八识的三细相。然后生出六粗，六粗相是智相（俱生法执）相续相（分别法执），这两相属于第七识，还有执取相（俱生我执）计名字相（分别我执）这两相属于第六识，另外还有起业相和业系苦相。这叫“一念无明生三细，境界为缘长六粗。”六根，眼、耳、鼻、舌、身、意，缘六尘，色、声、香、味、触、法形成六识，眼识、耳识、鼻识、舌识、身识、意识，组成十八界，这就造成了执着、分别，由此而造业。我们在这种情况下，学佛要入佛知见，了脱生死，断无明，复还真性，就不仅是认识到四大本空，五蕴无我，更要明心见性，找到自己的本来面目。先悟妙心，行无修之修，证无证之证，不用向外驰求，只自回光便了。
   佛法是“唯心所现”、“唯识所变”，大乘佛法的极至是体悟到“万法唯心”。若能自识本心，念念磨练，不执着，即自见性。佛言：“欲成佛道，先要明心。心明则因果不昧，见性则成佛无疑。”不识本心，求无上佛道，如沙煮饭，终不成饭。古大德说，“一心融通万法，万法本是一心”。
   这个一心就是无心，就是没有分别，没有执着，相即是性，性即是相，没有对立的存在。万法本空就是一切的缘起法，当下就是毕竟空性，一切法不可得，吃饭、穿衣通通都是道了，都是本来面目啊。一心就是自性，自性就是佛性。佛性在哪里呢？用眼在观，用耳在闻，用鼻在嗅，用舌尝味，身在触，六根门头时时没离开我们。古人讲，这个主人公（自性）吃饭、睡觉时时也没离开我们。但我们却没有认识这个主人公，所以流浪生死。我们学佛，首先要认识主人公。认识“一心”这个“真我”。为此，古大德告诉我们：“须真了悟自心二字，究系何指，曰自心者，谓不依他而起之心也，谓无所住而生之心也，依他而起，有住而生，皆是前尘缘影分别之妄识，非是圆明普照之心也。

   《楞严经》云：圆明了知，不因心念。
   学道之人贵识心，细中之细最难寻，
   可中寻到无寻处，始信凡心是佛心。
   此偈可谓善识自心矣，行人每于自心二字，作吾心、我心解，此是颠倒妄见，如空中花及第二月，急宜回头猛省。不管你信仰哪种宗教，也不管你修哪种法门，只要你还没有认识到自己的本来面目，还没有找到“一心”、“真我”，还没有回归自性，你修的就是外道。
   现在佛法非常兴盛，学佛人无量无边，讲法的大德、法师也很多。如当代的慧律法师，全世界弘法，功德无量。大家影碟看得很多了。最重要的是我们要认识自己啊，法师们都讲过。我还要讲，多讲一次，大家多一次印象。就是强调大家把“我”，这个“真我”要找到。什么是真我？ “真我”即是无相、无住、无求、无着，一切圆满，无处不在，看不见摸不着。上哪去找呢？今天我们就详细谈这个“我”。“真我”在哪里？把它找到以后，然后再修行，就得力了。
   我们在修行当中，大家要认识到，一切万法都是缘起的，越空越有，越有越空。怎么说越有越空呢？比方这个念佛堂，它现在是存在的，我们在里面可以听经闻法，可以念佛，静坐。如果没有这个念佛堂，这里就是露天地。我们在露天地里就什么也做不了，对不对？它就是一个德，有念佛堂这个屋，这叫德。它怎么来的呢？缘生缘灭的。因缘和合，工人用水泥、钢筋等筑成的。但这念佛堂也不会永远存在，终有一天，它还会灭掉，回归大地。大地劫火一烧，还归于空。万法本空啊，五蕴无我！这都是假相，别被这种假相所转。要真正的认识这些假相。我们的身体也是假的，别把这个身体当成真我。千万不要执着这个假我，我们生生世世都被这个假我骗了，骗得我们生生世世轮回六道，骗得我们很苦啊。所以要放下这个假我，回归那个“真我”。
   我们初级学佛，首先要认清这一点。佛在《楞伽经》告诉大慧，如果有人想要修行，应当观一切法如幻，疾得阿耨多羅三藐三菩提，很快就成佛。《金刚经》上讲：“一切有为法，如梦幻泡影，如露亦如电，应作如是观”。一切有为法，像梦幻泡影一样，都是暂时存在的，虚幻不实的。像露水珠和闪电一样刹那生灭。如何作观呢？五蕴无我，四大本空，什么都没有。找一找“我”在哪里？找不到。是不是没有啊，找不到。当没有“我”的时候，你的心就跟虚空平等了。佛在经上讲：心包太虚，量周沙界。我们的心跟佛是平等的。心能包容虚空，整个虚空都能包得下。这么大的心，而不是这个肉团心。肉团心是个假东西。千万别认奴为郎，认贼为父。
   佛初转华严就把这个真理告诉我们，入法界，一真法界就是我们的本体。就是我们的“真我”，回归空性这个真我。“一真法界”，悟道的人可以“一”中解“无量”，“无量”中解“一”。入一法中解众多法，众多法中解一法，法法相融，参而不杂。一即一切，一切即一，一切万法皆是佛的清净法身、平等无二。“无我”就是“真我”。所以我们修行人要借假修真，就是要透过四大假合的身体这个幻相，而识得自己的本来面目。也就是我们与三世诸佛无二无别的，那个无始无终、不生不死、永恒不灭的佛性。从自性本体起修，修到初住菩萨体悟到绝对空性的真理，然后再如理如法地修行，空身、空心、空性、空法，时时回归自性，时时启用般若智慧，断无明、改习气、祛毛病，再继续保任，直到八地菩萨大彻大悟，心如如不动时，生死才彻底解决。
为此世尊告诫我们：“有求佛者，一用斋戒，为佛基址。二投明师，指示功程。三识心性，了了分明。四用作福，助发根苗。五用结缘，增自善本。六明因果，不妄主为。七破邪魔，远离外道。八用通理，不着有为。九用精进，习佛行德。十用通达，法法精明。若人具此十种功德，速成阿耨多羅三藐三菩提。”
   佛陀说五戒、十善、四谛、十二因缘，原本是不得已的方便，他的密意仍是在华严一乘成佛的根本大教，哪里知道二乘人，执着自己所证悟的境界为究竟，停滞在自己的果位上，不肯再向前迈进，不愿意再修持六度万行，以趋向佛果的体证。由于如此，所以世尊便为他们说《方等经》，即方等时，方等时用了八年。方等经是大乘小乘齐讲，它属于通教。
   方等时佛既说小乘，更演维摩、楞伽等大乘经，令二乘行者，耻小乘而慕大乘。这是为回小向大，引导小乘向大乘所设的法门。比方一个宅子起了大火，小孩在火宅里头玩耍嬉戏，对于大火浑然不觉，眼看火就要烧到小孩了，孩子的父亲在外面喊：“我这里有好玩的车，有羊车、有鹿车、还有大白牛车，你喜欢什么？赶紧出来！”这小孩一听外面有玩的东西，赶紧跑出来了，就躲开了火宅的火。世尊为大众说“火宅喻”，即是用世间的父与子，喻出世间的佛与佛子。火宅比喻的就是“众苦充满，甚可怖畏”的三界。沉溺火宅的诸子，比喻的就是不觉“三毒之火”的刚强众生，耽着于五欲生活，不知出离三界苦海。

   羊车喻声闻圆觉乘，鹿车喻大乘别教，牛车就是大乘圆顿教。

   再如“黄叶止小儿啼”就是小孩在哭，佛拿着黄色树叶逗小孩说：“别哭，别哭！”小孩就不哭了。佛陀做这些譬喻，实在是因为众生根机不同。通过譬喻，让各种根机的众生都能焕然释疑，有所解悟。

   以欲勾牵，就是逗你上路，从基础上引导你上路，最初用三乘法引导，方便说法，至法华会上，世尊见众生根机渐熟，方得开权显实，会三乘法归一乘佛法，最后再以圆教最上乘法度脱，这就是《法华经》上讲的“先以欲勾牵，后令入佛智。”从方等开始引导，法住法位，即法有法的位置，位置不是瞎讲的。（摘录自证净法师《念佛奥义》）

 (This article is an original article by Zhuge Changqing, and the pictures are selected from the Internet. Welcome to forward it, and please indicate the source for forwarding)

Introduction to Zhuge Changqing: Zhuge Changqing, the inheritor and promoter of traditional Chinese culture, is willing to "learn from sages, promote virtue, revitalize China and benefit the world" together with people with the same ideals in the world.

(Zhuge Changqing: zhuge8031@163.com ）

Zhuge Changqing mailbox：

zhuge8031@163.com

Zhuge Changqing's Chinese Dream

Learn from sages and carry forward virtue

Revitalizing China for the benefit of the world

 （本文是诸葛长青原创文章，图片选自网络。欢迎转发，转发引用请注明出处）

诸葛长青简介：诸葛长青，中国国学传统文化传承弘扬者，愿与天下志同道合者一起“学习圣贤、弘扬善德、振兴中华、造福世界”。

（诸葛长青：zhuge8031@163.com）

Zhuge Changqing mailbox：

zhuge8031@163.com

  诸葛长青中国梦  

学习圣贤 弘扬善德

振兴中华 造福世界

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1The wisdom of traditional Chinese culture changes the destiny: filial piety to parents+five in one+self-improvement

1 国学智慧改命运：孝敬父母+五合一+自强不息

2Zhuge Changqing's Three Golden Keys to Changing Destiny

2诸葛长青改命运三把金钥匙诸葛长青施食仪轨 （十五步简洁版）

3Zhuge Changqing's Greeting Ritual (15 Steps Concise Version)

3 诸葛长青施食仪轨 （十五步简洁版）

4How to repent: the ritual of repentance and the method of repentance (full version)

4   如何忏悔：忏悔仪轨忏悔方法（完整版）

5How to read the Dizang Sutra: Methods for reciting Dizang Sutra (complete version)

5 如何念地藏经：念地藏经仪轨方法（完整版）

6How to release? The ritual of releasing life

6怎样放生？放生仪轨

7Zhuge Changqing's Repentance Culture: A Case Study of Repentance Methods for Changing Destiny

7诸葛长青忏悔文化：改变命运忏悔方法案例

8Free Life Culture: Free Life Culture in Ancient China

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9施食震撼照片：佛菩萨护法神亲临现场

10Feeding Rite Return: the return is changed to simple return

10施食仪轨回向：回向修改为简洁回向