Buddhists are often taught to break self-grasping, because it is the ego that makes us float and sink in the sea of afflictions, birth and death, samsara. Once self-grasping is gone, anytime and anywhere is Nirvana.
Self means me, me, or me, and self is mine, mine or yours. We ordinary people often understand that the self is us, which is made up of five aggregates: form, feeling, perception, mental formations, and consciousness.
The Buddha saw that sentient beings were attached to a self and a self, so depending on that, he explained that: “Like two hands clapping together, a sound is born”. In the same way, the so-called self is actually a combination of the five aggregates of karma and craving, both of which are not self. The Buddha said: There is no self and no self, that very self is “hopeful self”, but ordinary beings are deluded by their attachment to their own body as real, so they love their own body, defend their ideas, and protect their own ideas. protect their possessions such as houses, fields, gardens, vehicles, wives and children… It is because of this self-grasping that hundreds of thousands of afflictions are born, suffering and falling in the sea of birth and death.
Live and die with the teaching of selflessness
There are at least four forms of self-grasping:
1- Grasping the body of these five aggregates is me (clinging to the self).
2- Grasping the body of this five aggregates of mine (accepting the self).
3- Grasping this body of the five aggregates is not me, nor is it mine, but in the self there is a body, and in the body there is a self.
4- Accepting the universe is me, I am the universe, the universe is the permanent universe, is eternal.
When it comes to attachment, we must know that there are two types of attachment: self-grasping and dharma-grasping. As for these two attachments, people are not wise. Self-grasping is not realizing that the human body is due to the temporary harmony of the five aggregates, but we assume that this body is real, and thus give rise to afflictions, delusions, joy and sorrow, and suffering. And to adhere to the law is to not know that all dharmas are born of causes and conditions: everything is virtual, like a transformation, at first, not at first, and inherently non-permanent and eternal. However, we still accept that it is real, lasting forever… There is a notion that the afflictions and sufferings of human beings are caused by the thought that recognizes the self, that is, the self arises and wants to destroy the self. This perception is to be countered with dhamma perception, that is, contemplation of dharma, because they think that there is no self but there is dharma.
What I don’t have, but there are thoughts that make me what I am. When you reflect like this, you will see that it is not your self that has birth and death, but only the arising and passing away of dharmas. According to this concept, not clinging to the self, but still stuck to the dharma. They believe that dharmas are impermanent, non-self, and this is what makes people suffer. Right form, sound, smell, taste, touch, and dharmas are perverse dharmas, so they must be separated from them in order to have a realm free of afflictions and suffering, that realm is Nirvana.
But from the point of view of Mahayana Buddhism, the dharmas and factors that give us an idea of self are also absent. Neither the self nor the Dharma, and the Nirvana mentioned above is only Nirvana transformed into, not the real Nirvana. The Buddha said: “Good man! As people say: there are seas, there are great seas, there are rivers, there are great rivers, there are mountains, there are great mountains… Nirvana is the same: there is Nirvana and there is Great Nirvana. What is Great Nirvana? Just like when people are hungry, they can only eat a little rice, that is called happiness. Just like a sick person is cured, it is called a happy one… All of the above happiness is also called Nirvana, but it is not called Great Nirvana because it is still in the relative scope.
Thus, Nirvana is really the Great Nirvana, including all four virtues: Eternal, Happy, Self, and Pure. Great Nirvana is also Buddha nature, the Middle Way. Because sentient beings cannot see the Buddha-nature, they are impermanent, without bliss, without self, and without purity. And that Buddha-nature, that Great Nirvana, has always been in sentient beings, but from time immemorial, sentient beings have been obscured by immeasurable defilements, so they cannot be seen.
So, how can we get to the real Nirvana? It is to leave all notions and concepts of self and self, of existence and non-being, of permanence and cessation, of inside and outside, to be free from all opposites of the phenomenal world such as good and evil, good and bad, yes or no, samsara and nirvana to make the mind pure. If you cling to existence, you will see permanent view, if you cling to nothing, you will see the cessation of view, if you cling to it, you will also see it as boundary, and if you will accept it, then you will be able to grasp it.
The Madhyamaka Treatise (shelf 360 and 361) states that:
Predestined birth dharma
The theory of ego means no
Hiccup is pretending to be
Heron means the middle way.
The best friend of the Dharma
Irrespective of predestined birth
The market is necessarily legal
Invisible, not fake.
The Dharmas of Dependent Origination
I mean no
Also called impersonation
It is also the middle way.
There has never been a dharma
Not from predestined birth
So all dharmas
All is not all.
That is, all things in this world are caused by causes and conditions, and because of causes and conditions, they are destroyed by causes and conditions, so there is no self-nature. Because there is no self-nature, everything is empty. If all things have their own nature, then that thing or thing does not need to wait for a condition that is in harmony with birth or death. Because it does not have a fixed character, it is called emptiness, and also because everything should not, new things arise and pass away. “No” here should not be misunderstood as all empty, nothing at all. Thousand dharmas of birth and death depend on causes and conditions; that the cause and effect of birth and death are not real, only temporary, so it is called fake name, fake existence. All of those things are just fake names and are also the meaning of the middle path.
The Middle Way means transcending the concept of yes and no. No, pseudoscience and the middle way are three names for one reality. But when referring to a reality, one name also implies the other two names, for example: the car in front is due to the combination of many factors and is called, or named. It is a so-called pseudo-monger to distinguish it from other things, which is itself unreal and also the middle way.
As for self, self, and self-grasping, we should understand that they are just concepts, made up of many factors and caused by harmonious conditions. Because of the harmony of causes and conditions, they have no intrinsic nature and therefore are empty. Seeing the nature of the self as emptiness means we also see the nature of Nirvana as emptiness, the middle path. The void transcends all categories of yes and no as a means of destroying all views, biases and wrong views beyond all self-grasping and dharma-grasping; the cause of suffering and samsara.
The path taught by the Buddha is the middle way, which transcends the dualistic view of the phenomenal world. Buddha depending on the conditions of sentient beings that explain; Seeing that sentient beings are attached to the self, that is, they are attached to the permanent. Buddha said not to be attached to the permanent. When he heard the Buddha say that, sentient beings would cling to the cessation, and just like that, the Buddha broke all the views of sentient beings to lead living beings to an inconceivable thing, which must be experienced by sentient beings themselves. experience) it. Writing here, suddenly remembered the Western philosophical sentence “It is it, but it is not it, it is it”, this philosophical sentence also touches the not-self of Buddhism.