The fourth edition of "Ding Hui Road".
The Light Master, a Singaporean, attended the Thai Forest Road in 1980 after being relegation in Taiwan, and two years later he was given the Shami Ring in Thailand, and in 1988 he was given the Bicchu Ring in Labrie, the French name Apakaro, translated as Guangguang. He then went to Sri Lanka in 1992 to learn Zen from Amatagavesi, and began teaching Zen in 1995. This "Ding Hui Road" is written into a small manual the meditation content of the six lectures published by the Mage by Ming-Gus, and then added an appendix by the Mage to supplement the relevant theory into a book.
Venerable Amatha Gavesi is the founder of the Devanapati Samatha Vipassana Meditation Centre on the outskirts of Kandy, Sri Lanka's ancient capital, and a rare saint in Sri Lanka's Buddhist community, whose zen heritage dates back to the three centuries BC when two Arohans, a pair of children of the Peacock Dynasty's King Ayu, came to Sri Lanka. Mahinda Picchu and Sangamida Piccione. The honoree was born in 1918 and died on June 11, 2003 at the age of 85. He has been invited to the United States, Australia and Malaysia to teach meditation many times, and in 1992, at the invitation of the Guangchao Mage, he went to Singapore to teach Zen, which has been going on for more than a decade.
Light Mage – Sri Lanka. The Seeker (1918-2003)
— Author: Light-esoteric Mage.
Xiaoxian Buddhism's method of study is mainly four ideas, that is, the view is not clean, the view is suffering, the view is imperflement, the view of the law without me.
And this manual opened the view of the body, subject, heart, law of the second is: the view of the name of the body and the cause and effect of the heart; The reason for this is because awareness is presponsible (break me see), understanding the cause and effect of the body and mind is easy to break my see.
After seeing the taoy is in addition to the trouble habits, the first thought of knowing the heart with the situation is easy to remove the habits, so watch five times the heart. See the first thought to see the five-yun thinking line, at this time began to see the five-yun determined is bitter, so that the heart firmly abandoned the five-yun; As for the wise do not have to rely on this first, that is, look at the name can be aware of no me, bitter, impertinent, silent, view five can also be aware of no me, bitter, imperious, silent, watching the mind can also be aware of impertinent, bitter, no me.
The second place of practice is the food road, see the tao, practice, no learning. See the broken I see is to see once do not see again, and the practice is in addition to trouble habits, unless you no longer return to the state of secular life, otherwise, habits can be smoked back. Among them, the understanding of the unsothical relief of Arohan is full of force, as for the relief of Arohan will be due to lack of ability to lose mind, if the worldly life will be troubled again, so Buddha stressed that Arohan must go through the eight-way life. However, when Hui is freed from the pain of Arohan's death, he must be mind-trying and choosing to leave without nostalgia. Because the urban living environment completely deviates from the world, modern people are difficult to prove Rohango, so modern man-made serre is not so-called repair, such as watching five times, back to the worldly life more things, distractions and loss of mind, must be repaired from time to time, view five times.
The book "Ding Hui Road" was originally about 70 pages of manuals, in order to answer all kinds of questions cited in the Code, supplementing information about 100 pages, including the North-South transmission of various ministries on the practice of the record. Readers should read more appendix material, read the main thing is that all the classics in the circulation process has been parted— each said that their own classics are Buddha said. Because Hinduism was eliminated by Islam, Buddhism outside India was mainly the copper ministry of Southern Buddhism, which led later generations to regard the copper temple as primitive Buddhism. In fact, the Ministry of Copper is only a minister of Buddhism, the ministry is to follow the views of the various ministries of the ancestral teachers, there is no original Buddhism.
From the reality, when the Buddha was alive, there was no primitive Buddhism at all, because the Buddha accepted all beings with all kinds of solutions, in the Buddha's great disciples, Da jiaye, Schalliver, Yuva left, A difficult, etc. are all in their own way, each spread the Buddha said— Moreover, the Buddha did not say: "A disciple can pass on the D.D. law without bias." "
After the Buddha's demise, the Buddha disciples discovered that the D.D.S. spread by the Arohans was different, that is, there were different personal versions of the D.A. Therefore, in order to unify the statement, da Jiaye launched the first collection of classics; Moreover, in addition to the cave collection presided over by Da jiaye, there were so-called out-of-the-hole collections, resulting in the spread of the Buddha, from the beginning there were two collection versions and many personal versions. Therefore, a hundred years later buddhists in the contiguous house and again set the classics, of which 700 people on the upper part of the collection, while there are tens of thousands of people in the mass assembly, at this time Buddhism officially split into the upper house, the masses of the two factions. More than two hundred years after the buddha's death – the period of King Ayu, the Buddhist debate is fierce and divided, at this time the Ministry is in a state of disprotonment, Ayu King is at a difficult time. As a result, Ayu Wang supported the leader of the third collection of classics in the city of Fahrenheit, at this time there is the so-called Copper Ministry, which later formed in Ceylon today's Southern Buddhism. Therefore, the Ministry of Copper is the original Buddhism of Ceyland. And the Northern Buddhism accepted the classics from various ministries, called the Ministry of Copper, called the Southern Buddhism, and called the rest the Northern Buddhism.
After understanding the history of The Division of Buddhism, and then look at the appendix, do not insist on using the classics of Southern Buddhism to deny the small multiplier classics of the North, or insist on the negation of the Southern Biography of the North, but according to law not according to people – not according to a certain ministry.