23.Dispelling Kaihui

Q: Ask the teacher how to enlighten? Benefits to all beings, thank you.

Answer: To be enlightened is to cultivate wisdom.

First of all, why do we need to cultivate wisdom when we open up the case? It is to achieve the goal of learning buddhism. Such as solving escape, seeking enlightenment and so on.

Second, understand what is wisdom. Hui is for the “fan”. In other words, the so-called Xiuhui is to remove confusion. One point of confusion is a point of wisdom.

Therefore, Xiu Hui does not gain new insights or new things, but removes any confusion. Therefore, Xiu Hui is based on “mind without gain, practice without gain, and proof without gain”. That’s the point.

Then, look at Xiu Hui’s deconstruction. The so-called Xiuhui is to remove confusion. There are many kinds of confusion, many levels, many types.

In general, it can be divided into seeing and thinking. From the perspective of confusion (mind, acceptance, law, body), it is divided into upside-down confusion of constant, music, me, and net.

To address these confusions, there is a specific practice to break it. (When we have seen doubts and thoughts have been removed, that is to prove the release of wisdom.) The most important thing is to remove the doubts. It is the confusion of “I” seeing.

Then, Xiu Hui, there is a process from obsession to obsession, that is, the “seven consciousness branches” in the thirty-seven Taoism, and the “she” consciousness branches is enlightenment. The so-called sacrifice means to abandon. What does it abandon? It means to let go of the superstition.

The so-called “I see” confusion is to think of the body as my body. Think of my heart as my heart. Think that there is an “I” eating, doing things, etc.

In order to break this confusion, the Buddha said in the Four Mindfulness Department that he must observe the Fa without self. The so-called observing the law without self is to observe the daily behavior into the causal reaction process of the “law” to observe. If the observation is correct, the seventh consciousness branch will be produced for the second time. When Shakespeare came into being, I would abandon the “law” as my opinion. That’s what I see. (Note that understanding the theory is useless. You must practice and experience it yourself. You will know that you broke your ego when you show up.) Come again and get rid of confusion. The so-called confusion is the habit of mental behavior because of the confusion of opinions. For example, fear of death (fear of “I” disappearing, clinging to the existence of “I”). For example, covetous enjoyment (thinking that “I” is enjoying it, being greedy for pleasure), etc.

To get rid of these confusions, the Buddha said four ways of thinking. The observing body is not clean, the suffering is observing, and the impermanence of observing the mind can be used to dispel confusion. You can choose one or more of them for repair. The dispel of confusion is also the same as the need to raise the Seven Enlightened Branches. When witnessing consciousness, we must abandon the corresponding attachment.

Then, there is an important point. All the repairs are done all at once. In other words, once you revise your conception, it will break. Not broken is equal to Bai Xiu. Next time I will raise the seventh awareness from the beginning. Therefore, continuous cultivation for a long period of time is the basis for guaranteeing a complete rise of the Seven Aesthetics at one time (the second rise of the Seven Aesthetics requires time to accumulate from qualitative change to qualitative change. Qualitative change, quantitative change in front). How long Xiu Guan can last without being scattered is supported by the usual fixed force. Therefore, if you fix it properly, you can sharpen the knife without chopping firewood. Otherwise, the force will not work, or if the time is too short, the firewood cannot be cut.

Briefly on the practice of the Four Minds:

One mind, one’s body is not clean: it is the concept of bones. Or look at the body like a corrupted corpse, continue to look at it, and get tired of staying away.

At the second place, suffering is the concept of suffering: suffering is the feeling of suffering and joy, born of the cause of suffering, and suffering of bitterness. There is no real joy in the world. Hold.

At the Three Minds, the mind is impermanent: it is the mind that can understand. This mind can understand the mind, the mind can be born and die, and when there is no permanent residence, the mind is impermanent. Instead, we must abandon our hearts for the constant “I” obsession.

The concept of the Four Laws means that there is no self in observing the law: that is, observing the name and the opposite of each other, all causal reactions, and no one has the autonomy and self-consciousness.

In addition, Xiuhui is a mysterious process. I saw it as the first result, and the next time it was removed, it was 2, 3, 4 results. These confusions will regenerate before the ego is completely broken. Just like a tree, those branches can grow back without cutting down the roots. Therefore, Xiuhui has an iterative process. Therefore, usually you need to protect your meditation and mindfulness (that is, to maintain good precepts and practice well). Make troubles obsessed with no growth environment. This is very important.

As worries diminish, the person’s insight and wisdom will gradually increase. The insight improves, so you can see the micro method. Wisdom improves, so you can give up everything. For the sake of liberation, leave the Three Realms. Therefore, to cultivate wisdom in the end, we should leave all realms. That process, in Buddhism, is called emptiness into the card. That is, through meditation, observing all the previous methods is mental creation and keeping away from the mind. When all the methods are not present, then you can get liberated, or emptiness (called the vacancy in the south). (I do n’t dare to be 100% sure whether this last paragraph is liberation, because I have not been liberated and it is not my proof. Therefore, it is for reference only)

The other two articles, “Structured Practice,” which I wrote, are posted here together to make up three articles about Jie Dinghui.

[Original article, please indicate the source]

The first article, the heart of practice.

In this world, everything is created, no cause and effect. There must be cause and effect in the practice of spiritual practice. Therefore, the main point of spiritual practice is to clearly create the cause and effect of “cultivation.” The first step is to be motivated. Without motivation, there is no motivation to practice.

In terms of the structure of the heart, there are reasons, motivations, goals, actions, and actions. And the mind will continue to repeat these steps along with the practice, constantly and firmly.

Reason: Different people learn Buddhism for different reasons. There are differences between being tired of the world, fearing, asking for wealth, seeking longevity, asking for supernatural power, asking for wisdom, asking for blessing, and so on. Here, different intentions lead to different results. Therefore, the purpose of spiritual practice is particularly important. Usually, I agree with the pursuit of wisdom, solution, and freedom. Because this ambition corresponds to the Three Treasures, the merits of spiritual practice tend to converge towards the Buddha.

Goal setting: This is when you have a clear understanding of Buddhism, and you fully believe that you can practice and get a certificate, you have a goal to prove a goal with practice. This is the most basic part of ambition. Without a goal, there is no direction. Different people and different periods of practice can set different goals. But the goal should be simple and clear, and you firmly believe that you can achieve the goal through practice.

As for the determination of the goal, it can be practiced to “a certain meditation”, it can be “attempt to reach the absent mind”, it can be “I want to enter nirvana”, it can also be an attempt to “experience a certain verse” and so on. This kind of ambition must be very interested in achieving this goal, full of confidence, determination and conscious ability to achieve this goal. Interest is very important, Einstein said that interest is the best teacher.

When interest is strong enough, everything around us will turn around, and miracles will happen! We always enjoy the things we are interested in and we always make achievements! So, set a goal and get yourself interested in reaching it.

Putting it into action: As mentioned earlier, after setting a goal, there should be a set of action plans to achieve the goal. I have been on the Internet for N years, and my classmates who have seen too much Buddhism do n’t know how to act, hoping to find a teacher outside, or do their own blind practice. But it’s always halfway. Therefore, how to act is indeed an experience and technology.

For action, we must first decompose the structure of the action and cooperate with the goals to develop an action plan that we can implement.

From the action itself, it can be divided into “body action, mind action”. From the state of action, it can be divided into “actions during special training, actions in daily work, actions during sleep and rest”. We should formulate specific response plans for different types and different states of these actions around the goals to be achieved.

The action plan can be said to be our selection and application of the practice method. For example, for the goal of “solving off”, the plan can be: “Acting: No prostitution, no makeup, no eating, etc.”, “Mind behavior: No prostitution, bad beauty, bad food, etc.” “Ding, Xiuhui, etc.”, “In daily work: hold the five precepts, hold the body precepts, heart precepts, etc.”, “when sleeping and resting: hold bright and wait”. The above is a plan for action. There is no time limit for those who have strong confidence and can practice according to their actions for a long time. If you believe in a bodhisattva, you can do your best in the future. If you are not confident, you can vomit a time period of spiritual practice, such as 7 days, or an N multiple of 7 days as the period, and add a votive period. Within this time period, vowed you must do it. This is a process of weaving the inner “dam” with the heart. This “dike” is “jie”, and the establishment of “dikes” is “jie body”. This is very, very important. Everything starts from here. Without this, spiritual practice cannot be talked about. Remember, spiritual practice is to establish bodhicitta in your heart, and then change your body and mind.

Part two, practice of meditation

[Original, please indicate the source]

Zen Ding is the “Ding Xue” in the three disciplines of Jie Ding Hui. It is also said that cultivation is cultivation. The so-called stop concept. In fact, only verbs are nouns. The cause is the cause. In a word, it depends on repair.

There are many ways to practice meditation, such as appreciating breathing, appreciating bones, appreciating Buddha, consciousness, consciousness, ideology, and any realm. The so-called repair only ends in one place.

As far as Famen is concerned, personally I recommend the general public to practice the breathing, because the breathing is one of the two nectars.

From the perspective of the practice structure of meditation, it can be divided into fascination, taking phase, stopping at phase, living phase, continuous living phase, aligning to get the fine phase, and then stopping at phase, living phase, jumping to live phase, making decisions, etc. process.

Therefore, to cultivate, you must first have the heart, have the determination, perseverance, and willingness to cultivate your mind and body to reach the setting. For details, please refer to the first article “The Heart of Practice”

Secondly, the method of revision should be selected. Here is the method of watching breathing.

First of all, the meditation position is best with double plates, second with single plates, loosening the plates again, and sitting on the stool again. Regardless of the posture, push the cercariae apart to keep the spine straight and keep your body comfortable and relaxed.

After relaxation, it is the instruction to repair:

1, take the phase: take the phase of breathing. That is to be aware of the breath. Breathing air has such phases as “hot and cold”, “thickness”, “slippery”, “length”, “in and out”. Take any pair or one and experience the breath phase. Generally take the gas in the part of the human body. The so-called observing nose is white (white means qi, and the breath exhaled in winter is white). That is, taking a photo is to feel that cold or hot. Feeling is a verb, and cold or heat is the “substance” that is felt (substance is the breath of breath). When I breathe myself, I feel cold, I feel cold, I feel hot, I feel hot, cold and heat alternate, and the awareness itself always exists (remember this is the point). This continuous and clear sense of a substance is a matter of phase. ——– Remember the technique of taking phase (verb, or feel the phase) is the key to cultivation!

  1. Stop at the phase: When we can take the phase clearly and continue to feel the “material”, at this time, the people who are newly established often forget to take the phase because they are accustomed to the disorder, and run away to get distracted. Things, or to feel the feelings of other parts of the body, etc., this situation is scattered, that is, there is no “taking photo.” Therefore, we should stay awake, keep controlling our minds, and keep taking photos.
  2. Living phase: If the control mind continues to take the phase according to the above, slowly, our hearts will leave the phase less and less, so we are used to taking phase. In this way, our ability to advance will come up, and the heart will continue to take the phase very stably, without special control. At this time, it is the phase. This is also known as “entering”.
  3. Sustained Faith: When we maintain sustained Faith for a period of time, it is the so-called “Residence”. It is better to keep the phase of staying at about 30-40 minutes (because the cultivation requires such a long time to stabilize the force). How to train this continuous living phase, we should be willing to live for a certain length of time during the votive phase (or when sitting). In this way, when the time is up, we will decide for ourselves because of our blessing .
  4. Focus on the details: After we have the ability to enter the setting, we also need to master a skill to train up and down meditation. How to meditate up and down is to adjust the concentration of the mind and the fineness of the phase. Usually you have to go to meditation, you need to adjust to focus more on the phase, and the phase is more subtle. Although no matter whether it is the first, second, or third zen, taking pictures is the touch of breathing, but there are differences between coarse and fine. If we succeed in adjusting our mind to subtle phases, we will feel that the realm of meditation is deeper, more stable, and less susceptible to interference from outside sounds. At the time of the four zens, breathing will break. At this time, the phase is still the tactile sensation in the part of the person. It is just that many people are obsessed with breathing, which will cause the breathing to be interrupted continuously and cannot live in the four Zens firmly. At this time, we must forget the concept of breathing, and simply take the touch. The next meditation is the opposite of the upper meditation. You should adjust your mind to take a rough picture, and realize the difference between the “phase” in different meditations.
  5. Jumping and living: If we train upper and lower meditation as above, after more training, we will be very familiar with the difference between the same phase in different meditations. At this time, we can train to get into a certain meditation For example, if you think of four meditations, you will stay for 5 minutes, then you will go out, and you will get 2 meditations. This will train 1,2,3,4 Zen jumps. This kind of training is conducive to the freedom of the mind (if you have the ability to practice the four emptiness and extinction, this training can achieve the lion’s jumping samadhi and transcend Zen, which is the basis of the mental freedom training).
  6. Determining: At the end of the cultivation, it is necessary to train the definitive movements. It is clear that the control and the mind are not in phase, but return to the usual relaxed state. And relax, rub your legs. The most important thing is that after the decision is made, you should return to the public with merit (such as returning to the concept of compassion). This is a very important point, which can improve the cultivation merit and reduce violations.

 

Question: Master, did you have a good temper before you practiced meditation? Is it harder for a tempered person to practice meditation?

A: I have a big temper, but I just raised my heart. The greedy infatuation exists in the hearts of everyone who is not liberated. As long as the cause is caused, there will be fear.

Mindfulness is definitely not good for meditation practice. But that’s not to say that a tempered person cannot fix it. No matter how angry you are, you will never lose your temper all day long. There will always be times of calm. When the mood is calm, just like ordinary people, there is no difference and you can fix it.

Furthermore, a person who has a good meditation practice may have a stronger temper. Because, the person who practices meditation or abstinence usually breaks out of the restraint (precepts) fence and has a stronger temper. But this is a big setback.

Also, losing your temper can have an unclean effect on your body. Observed in meditation, the body after burning the heart will suffer like fire (as opposed to Qing’an), and cause more unclean habituation on the body, which will affect the freedom of meditation practice.

Therefore, a person with a strong temper should base his practice on abstinence. And minored in compassion. More merit returns. If you repair in this way, it is not difficult to deal with this worry. . .

 Question: Can you share your cultivation experience, including the experience of entering and leaving,

A: There is too much experience and it is not useful to talk in general. The classics clearly state the state of the four zens. Why don’t I stumble again.

Ask questions, need to practice, there are doubts about the repair, there are questions and answers. If it is greed, such as monkeys gnawing corn, learning one method, throwing one method, soaking in the Dharma all day without practicing, it will eventually become an old churros. All the way to learn the law, but no Dharma can be touched, and nothing is achieved!

 Q: How does the Bodhisattva learn knowledge in the Four Zens? Thank you.

Answer: You cannot learn in the Four Zens. Make no mistake.

The four Zens are settled. Pureness and purity are cultivated in Dingxin and the four Zen meditations.

Although I have proved the four Zens, I can learn everything and achieve it at will. That is to say, the practice of the Four Zen Meditations can make the mind clearer and easier to learn various causes, including supernatural powers and even Nirvana. But this does not mean learning in the Four Zens.

另外推荐这篇文章:

《我已修完四禅八定和灭尽定,有问题的可以问问》

想实修实证的强烈推荐阅读此文哦!
支持长按扫码支付宝打赏长按扫码微信打赏
随喜发心❤福慧增长!

喜欢就打赏支持

为您推荐

Leave a Reply

Your email address will not be published. Required fields are marked *

允许通知(Enable Notifications) 好的(OK) 不(No thanks)