Since beginninglessness, most of the time, our subjective consciousness has been too strong, and there is a so-called "me" that has always existed in us. In fact, this "me", when you really want to look for it, from hair to toenails, you can't find it. However, when someone else says something unpleasant, or when there is no voice of admiration, that "I" will run out and generate all kinds of emotions that will very strongly indicate its existence. This "me" is the so-called "man has me".

Before we had a name, we pointed to our chests and thought that the person's body was ourselves; Later, when our parents helped us choose a name, we would think it would be "me" regardless of whether there was anyone with the same name and surname. Whenever someone mentions the name in any place, we react to it as if it were related to the flesh. When there is "self-grasping", there is a lot of "dharma self-grasping" incidentally. "Dharma self-grasping" means that when you develop a subjective consciousness of a strong attachment to the self, you will think that "this is my heart, this is my liver, this is my hands, my feet", and this attachment will gradually expand outward to clothes, tables, chairs, houses, and cars that are not related to our physical body, and then slowly expand to "the community I live in", "the city I live in", "the country I live in", "the planet I live in", and even maybe "the universe I live in". When we treat an object as our own possession, if we don't cling to it, we don't feel reluctant, but once we start clinging to it, we feel very reluctant, and all kinds of emotions and troubles arise.

For example, let's say you have a house for sale and you often pass by. One day, when you see someone splashing paint or banging on the door, you won't feel it because it's someone else's house. Later, if you want to buy a house and think that the house is good, when you think about whether to buy it, if someone does something like spilling paint again, you will feel resentment and reluctance. When you're sure you want to own this house, it's a big deal, and if someone does it again, you're going to be furious. From this process of emotional transformation, we will find that in the process of owning this house before and after owning it, you actually do not own it, but your attachment has been slowly growing; Then, you slowly like it, and after liking it, you feel that it may be your possession, and in the process you have slowly integrated the external object into your subjective consciousness. When you've paid a deposit, if someone knocks on the house again, you'll feel as if you're going to skin you.

This is the development process of a person's persistence, and for those who do not belong to the scope of our attachment, the feeling is relatively relaxed and indifferent; When this thing has some connection with ourselves, and it slowly develops from "self-grasping", we will regard other people or things as ourselves, and all our troubles and sufferings will arise from it.

It would be nice to think about it from the other side, to think of all sentient beings as one with oneself, and to have a sense of sharing weal and woe with them. Others are hurting and feel as if they are hurting; The destruction of the outer nature is like the destruction of one's own garden. If you can develop a strong sense of compassion in the moment of such a strong feeling, you may soon be liberated, because you have developed a sense of selflessness and broad compassion.

It is relatively quick to break the attachment that everything is owned by me. However, if this attachment develops according to the subjective "self-grasping", the owner of everything becomes the "me", and it is very difficult to break it when the attachment grows more and more. In fact, when we let our hearts really settle down, and then think about it, we will find that there is nothing real that belongs to us. If "my heart, mind, and thoughts," which dominates everything, do not belong to us, then what external things belong to us? Your physical body does not belong to you at all, as long as the sentient beings in it are diseased, they may rot at any time. It's like a world where no one can control where there is a war. In the same way, the house does not belong to us, the objects do not belong to us, and the utensils in the house do not belong to us. The flesh, too, is beyond our control. Eventually, if you can't even grasp the mind that you think can dominate everything, you will become more and more illusory.

We think that we have an inner self, "self-grasping", and we think that the illusory outside world is our own, when in fact we never really own anything. We deceive ourselves and force ourselves to think that everything is under our control and that everything belongs to us. In turn, it also allows me to constantly strive to maintain this attachment and make it stronger and stronger.

Nothing in the world is eternal. Our illusions begin to shatter when our possessions are lost, when the body is affected by illness, when the inner mind cannot be fulfilled with the desires that we want to achieve. It's like a balloon that has been pierced, and with each hole, the more air is less and less in it, and in the end you will find that everything exists in a dreamlike attachment.

Those who study the Dharma will know that this kind of dependent birth and extinction is a very normal process. If you don't study Buddhism, you will be disappointed and hopeless when faced with all kinds of impermanence. A student of Buddhism must first seek out his own mind before he can recognize himself and analyze it, and then understand that all external possessions are like dreams, and that this is the illusory possession of them in a transient and illusory manner. Being able to see things in this way is very helpful to us so that we don't suffer from excessive attachment.

There was a wise man in Tibet who once received the teachings of Manjushri, which said: 'If you cling to this life, you are not a practitioner; If you cling to the world, there is no renunciation; clinging to one's own purpose, not having bodhichitta; When attachment arises, right view is lost. No matter what we cling to, the direction of seeing the path will be deviated, and when the "self-grasping" is removed, the "self-grasping of the Dharma" also needs to be broken, but before that, the purpose of hearing and thinking about the Dharma is to make us understand that "self-grasping" is the cause of suffering in samsara, and it is also the skill of using one attachment to first break another attachment, but the final path to liberation is for us to let go of all attachments, which requires a process.