Q: What else do I need to pay attention to when visiting the conversation?
A: Regarding the reference head or the self-study, I have summarized three main points, as follows:
1, when we move our hands, we used to think that "my" hands are moving. What we think of as "I" is basically a collection of "physical + mental world + identity labels" (identity labels, which refer to things like occupation, status, fame, family origin, etc.).
But we have understood that the fundamental reason why we can move our fingers is our own nature, our Buddha-nature. Now, when we delve into the question, "Who is the Buddha?" or "Who am I?" "When it comes to being able to determine that my true identity is self-nature.
2. When looking at the self, it is important to do what Marhahi said is the source of the deep self. Mahari pointed out: "To investigate the source of 'I' is to find the root of the 'I am'. In other words, following the 'I' to find the source of the self, and to realize this source, means to necessarily transcend all forms of the self. ”
(See Toward Silence, As You Were))
Therefore, when talking to the head, we must go deep into the source of the self, deep, deep and deep, and not just stay at the usual level of self-awareness. In fact, this in-depth inquiry itself is the process of deeper understanding of oneself.
3. Refer to "Who is the Buddha?" or "Who am I?" "When we use the elimination method that we usually use in the exam, it is to eliminate them one by one, and finally the correct answer is left. The Upanishads mention that the Vedantas often described self-nature in terms of negative statements such as "not this, not that." In fact, this is the law of exclusion.