Question: Guang Toru Bodhisattva, can you fix it to this level anytime, anywhere? Can Iding be more than just sitting in this form? For example, when talking to people, singing, practicing calligraphy, painting, walking, eating, and sweeping the floor. . So that when doing everything, can you focus on doing one thing wholeheartedly? If so, which one? How to fully implement this kind of routine in daily life? Thank you!
Answer: I can’t. My practice is not yet in place and I need to continue working hard.
What you say in life is different from ordinary meditation. Probably the “Zen” of Mahayana Buddhism can match it.
That state, in Theravada, is roughly equivalent to Yu Nirvana.
In Mahayana, it is about the state of “one line of sham”. Its connotation is “to live, sit and lie, in any situation, to maintain a realistic, intelligent heart.”
(Editor’s Note: Mahayana Samadhi is the practice of Mahayana people, mainly one hundred and eight Samadhis, elaborate on immeasurable Samadhis. Wisdom Samadhis can be cultivated while in motion, and some deep Samadhis can be practiced based on the constant force of the Four Zens The Mahayana Samadhi far surpasses the world ’s four Zens and eight destinies, which are almost incomparable differences of different qualities. A person who practiced the Bodhisattva practiced the Mahayana Samadhi in order to have enough confidence and ability to carry out the vast bodhisattva career. this is Katsuyoshi thing , not significant to say . )
(Appendix: List of one hundred and eighty-three sabbaticals. Those who have heard and remembered these sabbaticals have immeasurable benefits.
(1) Shou Leng Yan San Mei Shou Leng Yan San San. Shou Leng Yan Qin Yan Jianxiang. Know the samadhi lines separately. The degree of phase. Such as the generals know how many troops. The bodhisattva must be samadhi. All troubles and demons. The incompetent bad. Such as the runner holy king. The main soldier Bao lived incompetently. The name Jianxiang Sanmei also.
(2) the three seals of Baoyin and Sanmai. Can be printed in all samaya. In the various treasures. The magic weapon is real. Here and now. Even Nirvana. For the benefit. Such as Buddhist bhikkhu. For Ru saying the so-called French seal. Law is reality. Seal is the door of liberation. Ruosan Tibetan door. Take the three methods as the seal of law. If Capricorn is a religion. But there are laws and truths. Like reality. Corresponding Samadhi. Named Baoyin Samadhi also.
(3) the teacher walked in ignorance. The teacher walks around the sham. The bodhisattva must be samadhi. In all samadhi. In and out delay. All at ease. For example, when the beast plays. If you see the teacher. The rate is terrible. When the teacher plays. In the beasts. The strong kill. The ambush is let go. The same goes for the Buddha. It must be Samadhi. Yu Zhudao. The strong break it. Believers make it. Therefore, the teacher named Sanmei. The next one hundred and fourteen ambiguous. The same should be true. With great wisdom. If you want to know. Let’s find it out.
(4) Miaoyue Samadhi (Sanskrit Su-candra), where the bodhisattva enters this Samadhi, can remove the evil opinions such as the blindness and darkness; it is like a clean full moon, without obstacles, and it can break the darkness.
(5) The Sanmadha of the Moon Tower (Vandra candra-dhvaja-ketu), where the Bodhisattva enters this Sanmadha, all the methods are accessible without obstruction, and they are obedient; like a general: the treasure tower is used as the image of the moon. .
(6) Describing the Dharma of the Laws (Vatican sarva-dharmodgata), and making the Dharma of the Laws, India, and the Dharma of all Laws. The bodhisattva living in this samadhi can make all samadhis grow and grow; it is like raining in time, so that all plants are born.
(7) Viewing the top of the samadhi (Vanok vilokita-mu ^ rdha), the bodhisattva enters this samadhi and can see all the samadhis everywhere, such as living on the top of the mountain and seeing all things.
(8) The Dhamma of Dhamma-dha ^ tu-niyata, and the Dhamma of the Dharma World is determined. Various laws are inexhaustible and difficult to hold. When the bodhisattva enters this samaya, he can decide to know the nature of the law and get a phase; like a void incompetent person, if he has the power of God, he can handle it.
(9) Bi-Down-Phase Samadhi (Vaniya niyata-dhvaja-ketu) and make a decision again. The bodhisattva lives in this samadhi, and can decide to hold the samadhi dharma dharma, the most respected in the samadhi; like a general, he is a man, showing his respectful appearance.
(10) Vajra Vajra, also known as Vajra. The bodhisattva lives in this samadhi, then the wisdom is strong, and it can break all samadhis; like Vajrayana is strong and not bad, and can break all things.
(11) Entering the law and the Indian samadhi (Vatican sarva-dharma-praves / a-mudra), if a person enters the country, he can enter the country without a seal, and he must not enter without the India; if the Buddha lives in this samadhi, he can enter the realities of the law.
(12) King Samadhi Anri Samadhi (Sanma sama ^ dhi -ra ^ ja ^ -supratis! T! Hita), also established King Samadhi as a good king. The bodhisattva lived in this samadhi, and must be settled in all samadhis; like a king, he lived in the main hall and summoned all his ministers, all obeying his life.
(13) Giving light to the samadhi (Sanskrit ras / mi-pramukta), the bodhisattva lives in this samadhi, and can shine all kinds of light.
(14) Lijin Sanmad (Bala-vyu ^ ha), and he is also a diligent Jinyan. The bodhisattva lives in this samadhi, and he is at ease in the samadhi, and is often able to change and spend all beings.
(15) Higher than the Samadgata (Sanskrit), and then made the Samadgata and wait for the Samadgata. The Bodhisattva lives in this samadhi, and all the wisdom of Ford has grown and all samadhis come out of the heart.
(16) one must enter into the debate only (Sanskrit nirukti-niyata-praves / a), and then enter all the words to determine the samadhi. The bodhisattva lives in this samadhi, and he can argue that all samadhis are indistinguishable from the language of the living beings and the name of the scriptures .
(17) Explain the name Sanmad (Vanadhivacana -praves / a), and then add the name Sanmad and wait for the addition of the word Sanmad. The bodhisattva lives in this samadhi, which can explain the names of samadhi and its meanings, which makes people understand.
(18) Viewing the sacred samadhi (Vatican dig-vilokita), the bodhisattva lives in this samadhi, and the samadhis are free to go in and out, so they can observe the ten living beings with compassion and equality, and all have to escape.
(19) Dharani Indian samadhi (Vatican a ^ dha ^ ran! A-mudra), and also the total holding Indian samadhi. The bodhisattva lives in this samadhi, and can hold the samadhi seals and distinguish the samadhis.
(20) Wu Yan Samadhi (Vatican asam! Pramos! A), and also do not forget Samadhi, without forgetting Samadhi. The bodhisattva lives in this stigma, no love, no concubine, and there is nothing dark about the samaya.
(21) Take photos of the Fahai samamma (Vatican sarva -dharma-samavasaran! A-sa ^ gara-mudra), and also take photos of the Fahai samamma, dharma, and other fascinating seamarks. The bodhisattva lives in this samadhi, and all the three multiplications are absorbed into the samadhi; if all rivers belong to the sea.
(22) Overthrow the Void Sanmad (Vatican a ^ ka ^ s / a -spharan! A), the Bodhisattva lives in this Sanmad, and overwhelms the boundless void with the power of Sanmad, or brightens it, or fills it with sound.
(23) The Vajra-man! D! Ala, the bodhisattva of the Buddha, lives in this samadhi, and can hold all the samadhis in all ways, as if they are in the Dharma.
(24) The sacred samadhi (Van ran! Am! -Jaha), where the bodhisattva lives, can remove all the troubles of the samadhi; if there is a real treasure, he can heal it and make it clean.
(25) Vairocana can be illuminated, and it can be used to illuminate the samadhi, and the samadhi can be illuminated all over. The Bodhisattva lives in this samaya and can shine through the Dharma with wisdom; like sunrise, everything shines on the world.
(26) Do not ask for samadhi (Vanim anis! Is! A), and do not seek samadhi. The Bodhisattva lives in this samaya, and it can follow all the laws, all of which are like illusions.
(27) There is no dwelling samadhi (Sanskrit aniketa-sthita), and another samadhi has nowhere to live and no samadhi. The bodhisattva lives in this samadhi, and he can follow the Dharma, read impermanence, and there is no living aspect.
(28) Inadvertent samadhi (Vanis nis / cinta), and do not think about samadhi. The Bodhisattva lives in this samaya, and the mind and the mental state do nothing.
(29) The net lamp samadhi (Vatica vimala -pradi ^ pa), and also a scaleless lamp samadhi. The bodhisattva lived in this samovar, and it could separate away all the troubles, and the lamp of wisdom could be clean and bright.
(30) Ananta-prabha, also known as Sanma. The Bodhisattva lives in this samadhi, and with wisdom and light, he can understand all beings and countless ways in the boundless world of the ten directions.
(31) Can be used as the Ming samadhi (Vatican prabha ^ -kara), and also as a light samadhi. The bodhisattva lives in this samadhi, and it can illuminate the dharma; it is like burning a torch in the dark: nothing is clear.
(32) The general lighting samaya, and the general lighting samaya, the general lighting samaya. The bodhisattva lives in this samadhi, and it can shine on all kinds of samadhi gates; it is like the orb of the king of kings, which illuminates all sides.
(33) Pursuit of the samadhi (Sanskrit s / uddha -sa ^ ra), and also purify the samadhi. The bodhisattva lived in this samiya can keep all samyas clean and firm, and not be damaged by all the dirt.
(34) Vimala-prabha, also known as Vimala-prabha. The bodhisattva lives in this samadhi, and can break away from all the samadhis, break away all the troubles of ignorance of love, and can also follow all samadhis.
(35) rejoicing samadhi (Vatican rati-kara), and doing samadhi and samadhi. The bodhisattva lives in this samaya, and can produce boundless and boundless magic.
(36) Electric light Samadhi (Vatican vidyut -pradi ^ pa), and also electric light Samadhi. The Bodhisattva lived in this samadhi, and the way he lost since the beginning of time is still able to gain, such as the temporary appearance of electricity and light to guide the pedestrians to find a way.
(37) The endless samadhi (Vatican aks! Aya), the bodhisattva lives in this samadhi, destroys the impermanence of the law, that is, the truth that does not destroy the birth.
(38) Weide Samadhi (Vatican tejovati ^), also made with awesome Samadhi. The bodhisattva lives in this samaya, and can obtain immeasurable majesty.
(39) The savannah (Vanks ks! Aya ^ pagata) where the bodhisattva lives, the bodhisattva lives in this savannah, can see the endlessness of the savannah, and reaches the end of the merits of the various merits and deeds, and stays away from the annihilation. Opinion.
(40) Do not move the samadhi (Vanan anin ~ jya), and do not move the samadhi. The bodhisattva lives in this samadhi and can know the reality of the Dharma. After all, emptiness, wisdom and sanmadam correspond to all samadhis and all the laws.
(41) Don’t retreat to Sanmad (Vatican avivarta), and also to be solemn Sanmad and flawless Sanmad. The Bodhisattva lives in this sabbatical and often does not retreat.
(42) Nikko Samadhi (Sanskrit su ^ rya -pradi ^ pa), and also Nikko Samadhi. The Bodhisattva lives in this samaya, and it can shine through all kinds of methods and samayas; it is like sunrise, it can shine in all the world, and it can shine in the dark room.
(43) Yuejing Sanmad (Vatican Candra-vimala), also known as Yueyue Sanmad. The bodhisattva lives in this samadhi, wisdom is pure, benefits all beings, and it can break the ignorance of samadhi; as the moon is bright, it breaks the darkness.
(44) Jingming Samadhi (Sanskrit s / uddha -prabha ^ sa), and also as Jingguang Samadhi. The bodhisattva lives in this samadhi, and he can understand the laws without obstacles.
(45) Can be used as the Ming Sanmad (Vatican a ^ loka -kara), and invented the Sanmad. The Bodhisattva lives in this Samadhi, corresponding to the Prajna Wisdom, and the cave lights up the Samadhi gates.
(46) Acting as a samadhi (Vatican ka ^ ra ^ ka ^ ra), and as a great Prajna Samadhi. The bodhisattva lives in this samadhi, and can initiate the samadhi previously obtained.
(47) The sages of the sages (Sanskrit jn ~ a ^ na-ketu), also known as the sages of the saints. The bodhisattva lives in this samadhi, and among all the samadhis, there is a true wisdom.
(48) Like Vajropama, the Bodhisattva lives in this samadhi, and it can break through all the troubles, and there is no extravagance.
(49) The dharma citta-sthiti, and the dharma samiti. The minds of all sentient beings are very changeable and difficult to control. It is difficult for the bodhisattva to live in this sacred state, but it can be scattered and unmoved.
(50) Puming Samadhi (Sanskrit samanta ^ loka), again and again according to Samadhi. The Bodhisattva lived in this sham, in all ways, sees the light, there is no darkness, and with the power of God, it shines on the world.
(51) Establish the samadhi (Vatican supratis! T! Hita), and do the samadhi of good living. The Bodhisattva lives in this samadhi, and in all merits and virtues, stands firmly, as if Mount Sumi is immobile.
(52) Baoju Sanma (Vatican ratna -kot! I), also as Baoding Sanmai and Baoji Sanmai. The bodhisattva lives in this samadhi, and it can turn all the patriarchs into seven treasures.
(53) The magical method is printed on the samadhi (Vana-dharma-mudra), the bodhisattva lives in this samadhi, and the Buddhas and Bodhisattvas have the profound merit, wisdom, and wisdom of the samadhi.
(54) Dharma and other samadhis (Vatican sarva -dharma-samata ^), and all the samadhis are equal. The Bodhisattva lives in this samaya, and it is equal to all beings and all laws.
(55) Desolation of joy and sanmadism (Vatican rati-jaha), and also of life and joy of samadhi and sacrifice of love and joy. The Bodhisattva lives in this samaya, and can observe the aspects of suffering, emptiness, impermanence, selflessness, and impureness.
(56) To Dharmodgata, then to Dhammodgata. The Bodhisattva lives in this samaya, and can reach the top of Fashan with the power of Prajna.
(57) can disperse the samadhi (Vank vikraram! A), and also disperse the samadhi. The bodhisattva lived in this samaya, corresponding to the emptiness of wisdom, can break all the laws.
(58) Distinguish the samaya of the various grammars (Sanva-dharma-pada-prabheda), and destroy the shamam of the various grammars and separate the shamma of the different grammars. The Bodhisattva lives in this samadhi, which can distinguish all the French language sentences and speak for all beings.
(59) Characters such as Sanma (Sanma ^ sama ^ ks! Ara ^ vaka ^ ra), and the same word Sanmai. The Bodhisattva lived in this sham, observing the various words and expressions, all are equal, swearing and admiring, there is no hatred.
(60) Lizi Sanmad (Sanskrit aks! Ara ^ pagata) and Lizi Sanmad. The Bodhisattva lived in this samaya, and achieved the true meaning of the various dharmas, without being hindered by the interpretation of the words. Therefore, in the sea of righteousness, there is no vain sight of the existence of words; The true meaning and away from the attachment of words and names.
(61) Broken Condition Samadhi (Vatican a ^ ramban! A -cchedana), and also a broken condition Samadhi. The bodhisattva lives in this samadhi, and can live without joy and joy in suffering, without complaint in suffering, without suffering and unhappiness in these three sufferings; all stay away from it and die Off.
(62) is not bad samadhi (Vanika avika ^ ra), and samadhi without mutation. The Bodhisattva lived in this samaya, and after knowing the nature of the law, after all, it is vacant, and the drama cannot be broken, and impermanence cannot be changed.
(63) Sanmai (bran apraka ^ ra), and Sanmai without category. The bodhisattva lived in this sham, knowing that there are no phases in the Dharma, but not all aspects of the Dharma.
(64) Nowhere to do the samadhi (Sanskrit aniketa -ca ^ rin), and to do no other way to do the samadhi. The Bodhisattva lives in this samaya, and can know that the three poisonous fires of greed, indifference, and infatuation are burning in the Three Realms, so the heart does not rest; after all, Nirvana is empty, so it does not rest.
(65) Limo ambiguity and san madness (Vatican timira ^ pagata). The bodhisattva lives in this samadhi, and it can be found in all samadhis, slightly ignorant of ignorance, and so on.
(66) There is no go to samadhi (Bhakti ca ^ ritravati ^), the bodhisattva lives in this samadhi, without seeing all the ways that all the ways come and go.
(67) do not change the samadhi (Vatican acala), and do not change the samadhi, do not change the samadhi. The bodhisattva lives in this samadhi, and he can see all the samadhis, but there is no variation in his appearance.
(68) the degree of ambivalence (Van! Vis! Aya -tirn! A), and the realm of degree ambivalence. The Bodhisattva lives in this samaya, and all the troubles in Liuchen are completely destroyed. He can live in the six dusts of the sea, and can surpass all samiya’s wisdom.
(69) merging all merits and samadhis (Vansar sarva -gun! A-sam! Caya-gata), and also all merits and samadhis. The bodhisattva lives in this samadhi and cultivates all the virtues of good roots. The first night and the second night, without rest, is like the sun and the moon running continuously.
(70) live inadvertently samadhi (Sanskrit sthita-nis / citta), and live inadvertently samadhi. The Bodhisattva lives in this samaya, living only with wisdom and not with the heart, in the realities of the Dharma.
(71) Jing Miaohua Samadhi (Sanskrit s / ubha -pus! Pita-s / uddhi), and also make Jing Miaohua Samadhi. The bodhisattva lives in this samadhi, and in the samadhis, he can open flowers of merits and virtues to be solemn and solemn; like a tree blossom, the tree is strictly decorated.
(72) Bodhy-an% gavati ^, the bodhisattva lived in this samadhi, so that all samadhis have no leakage, corresponding to the seven enlightenments.
(73) Infinite Debate Samadhi (Vanana ananta -pratibha ^ na), and also as the conscious support Samadhi. The Bodhisattva lived in this sage, and had to be infinitely debated, and he was happy to say that it would not be exhausted.
(74) Sanma (Vatican asama-sama), the Bodhisattva lives in this Sanma, and observes all sentient beings as Buddha, and observes all the laws are the same as Dharma.
(75) Degrees of the Dharma (Vatican sarva -dharma ^ tikraman! A), and also the Dharma of the Supreme Master. The Bodhisattva lives in this sabbatical, can enter the three liberation gates, go beyond the three realms, and save three living beings.
(76) separate the Dhamma of the Dharma (Vatican pariccheda-dara), and make the final judgment of the Dharma of the Dhamma. The bodhisattva lives in this samaya, and can distinguish the good, bad, leaky, non-leak, active, and inactive aspects of the Dharma.
(77) Sanskrit Sanmad (Vatican vimati -vikiran! A) and Sanskrit Sanmad. The Bodhisattva lives in this samaya, and can understand the net of doubt in all the Dharma, and obtain all the truths of the Dharma.
(78t) Sanmadhi with no place to live (Van niradhis! T! Ha ^ na), and Sanmadhi with no place to live. The bodhisattva lives in this samadhi, but he has access to the various laws without clinging to a certain rule of one law.
(79) one solemn samadhi (Sanskrit eka -vyu ^ ha), and one aspect samadhi and one solemn samadhi. The bodhisattva lives in this samadhi, and can see that all the Dharma is the same. Whether there is a phase, no phase, or all the emptiness, you can understand the principle of ‘all is one’, and use the wisdom of one phase to solemnize the samadhi.
(80) San Xia San (Van a ^ ka ^ ra ^ bhi ^ nirha ^ ra), and act to cause San Xia. The bodhisattva lives in this samadhi, and can observe all kinds of appearances, incoming, living, and outgoing, if all the phases are empty.
(81) One line of Sanmad (Vanka eka ^ ka ^ ra), and another line of Sanmad. The bodhisattva lived in this samaya, corresponding to the emptiness after all, has more room to spare.
(82) Not one line of samadhi (Vatican a ^ ka ^ ra ^ navaka ^ ra), and another line of samadhi. The bodhisattva lives in this samadhi, and does not see the single form of samadhi, so that samadhi can also perform the rest of the various observations and actions.
(83) the wonderful deeds (Sanskrit su -ca ^ rin), and the decisive deeds of the good deeds. The bodhisattva lives in this samadhi, but there are more than two kinds of hybrids in the samadhi, but the only thing that is empty is the corresponding samadhi, so all the drama cannot be broken.
(84) Dharma with all bottoms and scattered samadhis (Vanad nairvedhika-sarva-bhava-talopagata), and again with Dharma with bottoms and scattered bad samads. The Bodhisattva lives in this samadhi, and can communicate the three things with the wisdom of no leakage.
(85) Enter the famous language Samadhi (San sam! Keta -ruta-praves / a), and then enter the language Samadhi. The Bodhisattva lives in this samadhi, and he can understand all beings, all things, all law names, all languages.
(86) Lima sounds Sanmad (Sanskrit nirghos! A ^ ksara -vimukta), and liberation sounds and sounds Sanmad. The Bodhisattva lived in this sham, observing all the methods are silent and often disappear.
(87) Ran (burning) torch samadhi (Sanskrit jvalanolka), also as a torch burnt samadhi. The Bodhisattva lives in this samadhi, and can use the torch of wisdom to illuminate all the methods, without any intricacies; such as burning a torch at night, not falling into danger.
(88) Laks! An! A-paris / odhana. The bodhisattva lives in this samadhi, can be pure and full, solemn thirty-two phases, and can observe the different aspects of the dharma as the law, and can also observe the innocence of the dharma.
(89) Anamhilaks! Ita, another unmarked samadhi. The Bodhisattva lives in this Samadhi. Then you do n’t see all the phases of law
(90) All kinds of wonderful samadhi (Vatican sarva ^ ka ^ ra-varopeta), and all kinds of wonderful samadhi. The bodhisattva lives in this samadhi and can be solemnly meditated with merits and virtues, so that it is pure and full of all wonderful things.
(91) I do n’t like bitterness and samadhi (Vansar sarva -sukha-duh! Kha-nirabhinandi ^), and I do n’t like bitterness and samadhi, and I do n’t like all bitterness and samadhi. The Bodhisattva lives in this samadhi, and can watch the joys of the world, suffering too much, upside down, and not cute; watching the sufferings of the world is like illness, like an arrow, and the heart is not happy. With all the imagination, bitter joy is no joy.
(92) The endless phase of samadhi (Vanaks aks! Aya -karan! D! A), and the endless phase of samadhi, the endless phase of samadhi. The Bodhisattva lives in this samaya, can see all the ways, and is constantly inexhaustible.
(93) Dharani Samadhi (Vanadha dran ^ ran! I ^ mat), and also as Datura Samadhi, with Dharani Samadhi. The bodhisattva lives in this samadhi and can hold all samadhis, and the dharma is naturally derived.
(94) Take pictures of all evils and samadhi (Sanamyaktva-mithya ^ tva-sarva-sam! Grahan! A), and take all the evil and evils and take all positive evils. The Bodhisattva lives in this samadhi, and all sentient beings in the Zhengding, the evil, and the indeterminate gatherings are all abandoned and devoted in one heart, but no evil positive phase is seen.
(95) Animodha ^ pratirodha is extinct and hateful. The bodhisattva lives in this samadhi, which can destroy all kinds of abhorrence, not love in the gratifying law, and no love in the wicked law.
(96) Reversing the obedience and samadhi (Vansar sarva -rodha-virodha-sam! Pras / amana), and resting for all the violation and obedience samadhi. The bodhisattva lives in this samaya, and can be free from obedience in the Dharma .
(97) The pure light samadhi (Vatica-prabha), and the innocent samadhi. The bodhisattva lives in this samadhi, and the samadhi is bright and clean, and all the troubles are not available.
(98) strong samadhi (Vatican sa ^ ravat), also made with strong samadhi. The Bodhisattva lives in this samaya, and it is based on the reality of the Dharma, the wisdom corresponding to it, all known to be solid; it is like vanity and indestructible.
(99) The full moon of pure light (Sanskrit paripu ^ rn! A -candra-vimala-prabha), the bodhisattva lives here, and the wisdom of the Buddha is full of light. , Break the darkness, cool Cola.
(100) Majestic samadhi (Van Maha ^ -vyu ^ ha), the bodhisattva lived in this samadhi, then the majestic achievement, see Shifang such as the Gangesa sand and other worlds, with Qibao Huaxiang majestic Buddha, such as solemn merit, Nothing in mind.
(101) can be based on all the world’s samadhi (Vatican sarva ^ ka ^ ra-prabha ^ -kara), and can also be based on all the world’s samadhi. The bodhisattva lives in this samadhi, and it can follow all the ways of the living world, the living world, and the five worlds.
(102) Samadhi and other Samadhis (Sanma sama ^ dhi-samata ^), as well as waiting for Samadhi and equating Samadhi. The Bodhisattva lives in this samadhi, and can view samadhi equally, but there is no difference in depth. It is that all promising methods are born from the cause, and they are equal to the samadhi.
(103) Photographs of all sacred and sacred sages (Van aran! A -saran! A-sarva- samavasaran! A), and sham and sacred savanas and sane sages. The bodhisattva lives in this samadhi, and can be accessible in all the ways, without seeing the law as the phase, not seeing the law as the phase, and there is no good ugly argument in all beings, just follow its heart and deprivation Of it.
(104) Unhappy with all the residences of Samadhi (Vanalimibha-niketa-nirata), and again as a residenceless Samadhi. The Bodhisattva lives in this samadhi, and he is not happy to live in the world, because of the impermanence of the world; he is also unhappy to live in the world, and is not attached to the cause of the air.
(105) If dwelling samadhi (Vatican tathata ^ -sthita-nis / cita), then make a decision to live as samatu. The Bodhisattva lives in this Samadhi. Then you know that all the laws are truthful, but no one can surpass them.
(106) bad body samadhi (Van ka ^ ya -kali-sam! Pramathana), and also become bad body samadhi, leaving the body dirty and evil samadhi. The Bodhisattva lived in this samadhi, and used wisdom to break down all kinds of natural decay of the body.
(107) Bad words such as vanadium samadhi (Van va ^ k -kali-vidhvam! Sana-gagana-kalpa), and a linguistic obscenity and evil samadhi. The Bodhisattva lives in this samadhi, but the samadhi language industry is not heard, such as vanity, illusion, and no love.
(108) From the void, unstained samadhi (Van a ^ ka ^ s / a ^ san% ga -vimukti-nirupalepa), and again, unstained like the void samadhi. The Bodhisattva practiced like a paramit, and after all the dharma views were empty and immortal, as if in vain; despite this samadhi, the form of this samadhi is also unaffected. [Great Wisdom Theory Volume 5] )
Question: Guang Toru Bodhisattva, when reading the third interpretation of Nanshi ’s book, “What the Diamond Sutra Says,” I saw this paragraph: “True practice, those who have been meditated for the first time, have no delusions. 2 The zen-breathing, the so-called breath-opening of the breath, stopped the external breathing. The three zen-breathing, the pulse no longer beats, and even the heart beats very slowly. The four zens are pure mindfulness, and the whole body and mind are lost, without feeling. In order to achieve the state of qi and stagnation, we must first change the twelve types of oviparous, wet, viviparous, and metaplasia on our body, and the whole change can be done, which is the changing temperament of Confucianism. If our body It is impossible to practice without conversion.
Therefore, when we really talk about spiritual practice, we are untied and transforming our psychological behavior. Psychological behavior has changed, and we can further develop wisdom and break ideological and opinion prejudices, which is called liberation. The study of Buddhism, regardless of the Mahayana and the Mahayana, are all five procedures, precepts, fixation, wisdom, liberation, and liberation. ”
I would like to ask, do you have any experience in the conversion of color body? Are there any changes in physiology and Qi? If so, can you share it?
Answer: It’s hard to say. Buddhism does not take these seriously. Because these are the immediate reactions of merit (or karma), and they are results. Practitioners have different merits and karma, and the process is very different. When it comes to these, they are also very different. There is nothing to talk about.
The transformation of body is more talked about in Mahayana Buddhism and Taoism. Theravada Buddhism does not speak.
The Taoism is about demonstrating imagination, and the qi is self-clearing, and then the qi is united and full. This is the body transformation.
In Buddhism, transformation is a process of purification of karma, while purification of body and mind is a transformation.
Transformation experience is generally not allowed to say. Because it is a personal phenomenon, it is equivalent to personal karma or merit manifestation. Speaking to others does not seem to be of much benefit except to attract others ‘envy or disturb others’ consciousness and make others look.
Gas engine. . . Is a typical Taoist noun. He has his theory (I Ching) and processing methods.
Buddhism Xianzong does not talk about this set, anyway, it is to leave the phase, leave the country, and centrifuge to the end. When wisdom is realized, the body and veins of nature will naturally change, and no artificial manipulation is required. Turning phenomenon is comfortable, all kinds of comfort. . All kinds of energy qi are very bright and so on. As the mind changes, the feeling and state will change. If people are lazy in practice, Ding Hui retreats, and troubles arise, these phenomena may also be lost. Before it is completely turned, it is estimated that it is no different from ordinary people, at most it is healthy. Those phenomena of Qi and Pulse are just their own feelings in the final analysis, don’t take them too seriously. For those who have the ability to empty the realm, these Qi pulse phenomena can be empty and clean. (Of course, it ’s a complete turn, and it ’s a terrible thing. That ’s the achievement of Hongguang Body. Then it ’s not called Zhuan Shuang, but it should be called “Magic”.
Question: Hello Master, this time I went to the Nan Chuan to practice meditation. The master who taught us said that the two Venerables who had completed the competition had to complete the time. One of them could be eight hours and the other could be sixteen hours. All of you think that the death is complete. In fact, they just fall into something. Do you say that the death that you entered is also a part?
A: On this issue, I specifically consulted Theravada’s commentary (“Abidaharma”). In general, it means that there is a definite status, that is, the mind door, and so on. We even found a noun called “divided zen”, which explained that there are four zens in the color realm and four zens in the colorless realm are extinction.
Regarding points, there are many contradictory explanations in terms of explanations based on the information consulted.
Personal understanding is divided into “awareness” itself. It is just that the Abhidhamma theory has made a lot of refinements and classifications of this awareness, and refers to awareness that does not have a clear target as “participant.”
Well, in your question, it is said that the completeness of the destruction is actually a part of it, and that is just a theoretical explanation of how it is the completeness of the destruction. As said, unconsciousness can be thoughtless or extinction, and there is not much problem in this statement.
Your question is, will you be mistaken for the endlessness when you enter the uncertainty or fall asleep without dreams?
As for the differences between the four zens and extinction, and the differences after the release, I have already talked about it before. You can check it.
I can add that there are two situations in which entry and extinction are certain. One is to perish in the non-ideal situation. The other is to enter into extinction (such as the Lion Samadhi, which can jump directly from any meditation to extinction.). The former is inadvertent. Not intentional. The second type is to deliberately enter directly after experiencing the former situation and after having experience. This is intentional.
In both cases, it was clear that nothing was known at the time. Clearly know how the mind goes from the state of mind to the mindless state, and from the extinction, it also knows how to go from the mindless state to the mindful state How it happened). This is inconsistent with the general confusion, away from the state of God (if it falls into this state, it is impossible to talk about it without mind), and the state of mindlessness with which it is undefined. Difference.
( Editor’s Note: At that time, because you were unconscious, you didn’t know that you were unconscious. The description of unintentional is only that you know that you were unconscious, ignorant, and conscious after recalling.)
Question: Hello Brother, may I ask if you have reached the extinction of the Taoist Ma Yin Tibetan? Is there a phenomenon of pseudo impotence? Thank you!
Answer: It is not necessary to revise the extinction before the Ma Yin Tibetan phase appears. As long as you are reluctant to sacrifice to a certain level, there will be a Ma Yin Tibetan image. This is not a Taoist term. Buddhism has it in itself and is one of the thirty-two phases of the Buddha.
Correct practice cannot lead to impotence. Even if you have attained the Ma Yin Tibetan phase, as long as you are tempted, you can immediately restore the ability of ordinary people. There is no such thing as impotence.
Question: Also, can you see Heaven and Earth in Shending?
Answer: Never seen it. It’s better to go and see the magical powers yourself. (Advice: without centrifugation, simple devotion to repair magical powers is easy to be demonized).
Q: Hello, Master. Ask a somewhat vulgar question
I’m not married.
I am really ready to fix the road of wisdom
I think you said before: The four meditations, the eight meditations, and the annihilation, the most important thing is to hold on to immorality. Otherwise Bai Xiu. All leaked
Then what if I get it done and get married in the future? There will always be marriages and children. Is it possible to break a leak and clean it all at once?
Answer: In principle, it will not work once. Missed once, Ding Hui retreated very much. For those who haven’t worked out the results (the initial results are broken), it basically means that their previous achievements have been abandoned.
However, for those who have achieved the results, once missed, Ding Huili will also retreat, but it is relatively easy to repair.
Therefore, for those who have not achieved results, my advice is to keep improving and don’t give up.
For those who have achieved the results, you have to do your responsibilities, etc. You can do it, but it will slow down the time to complete the goal, but you will not lose confidence and ingenuity. The general direction of this life and the future life can be basically grasped.
Question: Ask the landlord, did you first enter the first jhana when you entered jhana? What do you think about the effect of light on definiteness? Thank you! Correction of Zen
A: I didn’t have any knowledge about Zen when I was young. It’s just the awareness of taking the breath, calming down, and breathing will stop naturally when the distractions stop completely. At this moment, the realm is a feeling without a body, as if it were dark but transparent at night. There is no light (but if you sit for a long time like this, there will be light with the accumulation of energy, but the light does not take the breath phase, but the natural accumulation of energy after purification and appearance).
Later, there was also a meditation for cultivating light, which took the light phase as the cause, and caused the small light phase to turn into the light and so on.
Therefore, I think that whether light occurs in the Zen phase has a corresponding relationship with the situation during meditation practice.
It is a good thing to have light in meditation, but this light is not conceived, but the mind is pure (focused) to a certain degree, and it happens naturally. If there is no light, you can practice, and you can also enter the Four Zens. And bright is relatively better.
Question: I found that it ’s easy to get into a daze as soon as I do something. I do n’t like meat, and occasionally I ’m diarrhea. When I was in a daze at the entrance of the market last Sunday, a bird was passing over my head. Cheerful, it turns out that not only moods and sorrows come out of the heart, mountains and rivers, birds and beasts, winds and clouds, and long hair fluttering from the heart, no wonder there will be “not a wind, nor a tree, but a moving case” . Mindfulness seems to be the key,
Answer: Very good. This is the performance of spiritual practice, and continue to work hard! Come on!