From: Guangche Wulun 2013-09-24 21:59:13
(The following answers are just personal understanding and summary of experience. For reference only. Practitioners should take precepts as the foundation, concentration and wisdom as the means, classics as the guide, liberation as the goal, and actual practice as verification to practice.)
1. Dependence
Reason for posting: When I first posted this post, I saw someone posting “I am enlightened, you can ask questions if you have any questions” in this group. Immediately after, I posted this post to imitate it, to be unconventional, although I was afraid that people would not believe it and slander it, but in order to establish an atmosphere of practical practice and proof, and to counteract the general atmosphere of talking but not practicing on the Internet, I posted this post impulsively. Over the past few years, although there have been troublemakers, debaters, and slanders, there have also been true practitioners who have come to this post to ask questions and give feedback on progress. Some people also give me feedback on the progress and harvest of spiritual practice on Doumail. Thanks to these brothers and sisters, I feel that my posts still have a little bit of value.
In recent years, most of the people who asked questions in this post did not have any actual practice. Asking some general questions about beliefs also made me feel very boring. I lament that there are many people who entertain the Dharma, but few people practice the Dharma. This post was banned today, which means that the fate is over. But that’s all right. Nine out of ten of my practice experience and experiences have been shared in this post. I believe that brothers who have just entered the door of spiritual practice, if they can read carefully, they will definitely gain something.
The world is impermanent, this post ends here. Gu Deyun: “The day has passed, and the life will also decrease. It is like a fish in a lack of water. What joy is there. Everyone! Be diligent and diligent, just like saving your head, but think about impermanence, be careful not to let go!” Motto!
Finally, I wish all fellow Buddhist practitioners to open up the light of wisdom as soon as possible , and to realize the Dharma joy of great bliss together !
Nanmo Guanshiyin Bodhisattva!
Om mani bei coax!
April 10, 2017
2. Self-cultivation
A netizen asks: How do you fix it? Have you become a teacher?
Guangche Wulun replied: Now I have apprenticeship. But before doing these things, I didn’t learn from a teacher. All self-taught.
A netizen asked: Didn’t you say that you have to learn from a master before practicing meditation? You will go astray if you practice alone. Will you be unable to settle down when you practice?
Guangche Wulun replied: As long as you make a vow to practice Buddhism with renunciation, and don’t seek supernatural powers and weirdness, you will definitely not go astray.
When I practiced, it took me a week to enter into the meditation of breaking the breath, and from then on the meditation was on the road. No difficulties were encountered.
Netizens asked: Are you settled? i think it’s critical
Guangche Wulun replied: Of course. Do you still have to ask?
A netizen asked: Sir, have your breathing and pulse completely stopped?
Light through the five rounds Answer: Breathing stops in the fourth jhana. Stopping the pulse requires stopping the heart. The heart stopped beating, and it was determined to be dead. I did it all.
Netizen asked: Hello, I mean, did the breathing and pulse stop completely?
Guangche five rounds answer: Extinction time is yes. But it was not known at the time of extinction. You will know only after the samadhi is eliminated.
A netizen asked: Sir, if you have completed the four dhyana and eight samadhis as you said, it is free to not eat or drink for a week after entering samadhi. If not, it is probably not the right way. Furthermore, before entering meditation, the stomach must be emptied, that is to say, a hunger strike is required, otherwise talking about entering meditation is self-deception.
Guangche Wulun replied: I don’t know where you got your conclusion. The Buddha still needs to eat. The first paragraph of the Diamond Sutra says that the Buddha “after eating, collect the robe and bowl, wash his feet, and sit on the seat.” What do you think?
What does not eating and drinking have to do with entering samadhi? Of course, I also had the experience of bigu for a long time, but this has no direct connection with practicing the four meditations and eight samadhis.
When we study Buddhism, we must conform to the classics, and more importantly, we must verify it with practical practice. Don’t easily believe in rumors and spread rumors. Otherwise, the merits and virtues have not been built, and the crimes have been reversed for more than N, wouldn’t it be sad?
A netizen asked: If your intestines and stomach are full of food, you will enter meditation. You think about the consequences. Besides, you said that you practice the four meditations and eight meditations. If you can’t enter the meditation for more than a week, then don’t talk about it. One of my seniors meditated for two days (can’t sit), and he also said that he still belongs to relatively rough meditation. Besides, the Four Dhyana and Eight Concentrations are Kung Fu (man-made Kung Fu), so heretics can do it. Don’t think that you are learning Buddhism if you have completed the Four Dhyana and Eight Concentrations!
Guangche Wulun answered: It has nothing to do with the length of time. Being in samadhi for a second is also samadhi. Sitting in meditation for a long time does not mean that concentration is deep. The four jhanas and eight samadhis are all meditation, and the external appearance is meditation, but one day in the first jhana is not as good as one second in the fourth jhana. The Four Chans and Eight Concentrations will be taught by heretics, and those who study Buddhism should also be able to do so. The three studies of precepts, concentration and wisdom, concentration is the basis of keeping precepts and cultivating wisdom. If you don’t practice meditation, but only talk about learning Buddhism, you will most likely embark on the road of mad Zen and mouth Zen. How can one not be careless in order to learn the great wrong way of Buddhism!
A netizen asked: Shakyamuni entered meditation for 3 years, Bodhidharma 9 years, and Jigong also 9 years (including the modern monk Xuyun who also had the experience of meditation for more than one month). Of course, time is not the standard for measuring meditation, but you tell me that you can’t sit still for a week, you say you have reached the four meditations and eight concentration, if you tell me, who will believe it. I’m not saying that it’s wrong to practice meditation, but I really suspect that you haven’t really reached the realm of the four meditations and eight meditations. You may have deceived yourself!
Guangche five rounds answer: Those who doubt doubt themselves. Those who know know themselves. If you have any doubts, practice the proof to get rid of it.
Netizens asked: How to decipher cause and effect?
Guangche Wulun answered: cause and effect cannot be deciphered. Cause and effect itself is the iron law of all laws. If Farr is so, it is like the causal relationship between action force and reaction force.
Netizen asked: Rejoice and praise! Sir, as a beginner, I would like to ask a question. How did you arrange your practice life this year, down to your daily schedule? I really feel that it is very difficult for a layman to practice spiritually. There are too many chores and obstacles.
Guangche Wulun: I am unemployed and stay at home. Apart from meditating and practicing every day, I just look up information on the Internet (to find answers to questions about practice). The homework time is basically three sittings a day, one in the morning, one at noon, and one at night before going to bed. 1-2 hours per seat. The most important thing is to uphold the precepts of heart and sexual immorality in order to keep practicing. The heart precept is to abstain from lustful thoughts (not even thinking about beauty, ugliness, and the distinction between men and women), and the precept against fornication is to abstain from fornication. With the improvement of practice and wisdom, this heart precept should be fortified step by step, and the depth of the heart precept should be continuously improved, even in dreams. If you practice in this way, you will not retreat, and your practice will progress very quickly. If you let your mind relax, your practice will regress very quickly.
If a layman wants to manage various things, there must be obstacles to his practice. Therefore, the best way is to specialize in phased retreats. If it is really not possible, it is best to do simple physical labor and less mental work (too much mental work, it is easy to lose righteous thoughts, and if you lose righteous thoughts, your practice will quickly retreat). When doing physical labor, you can maintain a conscious awareness, so you can practice without retreat.
A netizen asked: I was similar to you for a while. I feel that I have reached a higher level, and I don’t know if I misunderstood it or if I became degenerate after getting busy. Anyway, it is impossible for me to recognize what level I have reached now.
But I always feel that if you can’t maintain the state in the complexity of this world, you can’t really be enlightened or attain the Tao.
Now try my best to sit, lie, walk, and move in a calm state. As for the state, I don’t care much about it. Occasionally, I am happy to have a little enlightenment.
Guangche Wulun replied: This practice still has order and methodology. It doesn’t happen overnight. There are too many factors that cause afflictions in life, and if the afflictions are serious, it is impossible to practice insight and wisdom. Therefore, we must uphold the precepts and protect the mind, cultivate concentration and uphold the mind, so we can tame afflictions, so we can cultivate insight and wisdom. Only after you have wisdom can you talk about eradicating afflictions, and afflictions are eradicated by wisdom. The previous practice can only be called subduing afflictions. It comes from temporarily avoiding the causes of afflictions and concentrating on cultivating concentration and wisdom. Therefore, the watershed of all sages is also the attainment of wisdom. Ordinary people who want to cultivate in their daily lives are delusional. It is called to use the body of an ordinary person to dream of practicing the great sage Bodhisattva’s deeds (it is absolutely impossible to not leave the world, but to dream of transcending the world and beyond the world, at most, you can only practice the good dharma of human beings and heaven, and cultivate a little blessing). So cause and effect, the cart before the horse cannot be reversed.
In the later stage, I will fill in the light and cut five rounds. Answer: Recently, I should make some corrections to my previous remarks. It turns out that ordinary people are unable to practice without avoiding adverse conditions. Recently, I discovered that there is indeed a method in Zen Buddhism, which can take all dharmas into one mind, control everything with non-dual views, and practice transcendence without leaving the world. This is not delusional, but feasible and verifiable.
A netizen asked: What is this Zen method called?
Guangche five rounds answer: direct pointing.
(Editor’s note: Zen directly refers to the mind , uses the mind as the Dharma boat, governs all dharmas, and has no practice and no certificate as the antidote. It is free to move, eliminate habits, and go straight to the other shore. It can be Dunchao.)
A netizen asked: How should this method of cultivation be practiced?
Guangche five rounds answer: In one thought, you can see your nature clearly! If not, you still need to practice precepts, concentration and wisdom to complement each other.
Netizen asked: My troubles are quite special-it feels like something that has no center of gravity and believability. Various other philosophies and religions I will be involved in learning. The result is just seeing a variety of different and similar values and worldviews.
Arranged by time and combined with the historical environment at that time, you will find many contexts of its development, and finally it does not seem to be what you originally thought. How many people have actually seen the so-called miracles and miracles, but all kinds of contradictions and fallacies are always so obvious.
As for other troubles in life, they are really annoying when they come, but after thinking about it, there is always a kind of trouble that is the joy of Bodhi. Without those troubles, I don’t think I could have a deeper understanding of many things.
Guangche Wulun replied: Buddhist theories are only used to guide people (in response to the illness of all people), so it is basically impossible to find a logical thread in the theory and delusional integration.
Many of the principles of Buddhism are superconscious, that is to say, they are realms that cannot be reached by thinking. So it is often said that it is incredible.
The Buddhadharma can only be known by witnessing.
Therefore, if a benevolent person has confidence in Buddhism, it is recommended to practice from the foundation, starting from meditation. Afterwards, if one observes the Dharma (five aggregates, eighteen realms, twelve karmic conditions, etc.) and cultivates in this way, one will naturally establish the thirty-seven stages in the order of the mind. Just sow and the harvest will come unexpectedly.
Netizen asked: First of all, I don’t want to master it. Just no comparison, how do you determine your position? It’s like you were born in North Korea, thinking you are the happiest person in the world, and you are going to liberate the whole world. I don’t want to waste my life on a joke.
I believe that Buddhism can be practiced and verified. Mainly because of self-cultivation and understanding. But as for those things that haven’t been cultivated and proved, let me just believe it if you say it. Do I believe that I am lying to myself?
As I said before, just practice. No one guarantees that you will become a Buddha in this life, and no one guarantees that the path you take will definitely work. There are no dualities in returning to the original, and there are many conveniences.
Another question just came to mind. about mysticism.
For ease of understanding I reproduce the explanation below:
Mysticism, the translation of this word in Chinese is easily confused with Occultism. On this point, Mr. Fu Peirong, a famous Taiwanese scholar, believes that mysticism should be translated as “secretism”. Mysticism is close connection. In mysticism, a key concept is “mystical experience” (that is, the experience of feeling one’s soul is connected with a supreme spiritual entity) The word comes from the Greek verb myein, which means “to close” , especially “close your eyes”. The reason to close the eyes is out of disappointment in obtaining truth and wisdom from the phenomenal world through the senses. However, mysticism does not give up the pursuit of truth like skepticism. It only advocates closing the eyes of the body, but at the same time it advocates opening the eyes of the mind, so that the eyes of the mind will not be disturbed by the hustle and bustle of the phenomenal world, so as to return to the self. , to achieve truth and wisdom in the meditation of the mind. Therefore, the interpretation of mysticism in the dictionary is generally “by returning from the external world to the heart, in a state of mind of contemplation, contemplation, or ecstasy, united with God or some supreme principle, or dissolved in it.”
And psychology tells us that if our mind firmly believes in something, then the body will actually respond. Teacher Nan Huaijin’s description of the phenomenon of meditation in his book also states that there will be different feelings and reactions due to different knowledge that no one has access to (such as the veins in China or the three chakras and seven chakras in India). Then I doubt whether the experience of mysticism is caused by this psychological factor.
Guangche Wulun answers: Dharma practice is not mysticism or esotericism as you mentioned. In terms of Buddhism, all realms, psychological and physical, are illusions. Taking illusions as real and establishing self-attachment in them is delusion and the sea of suffering in samsara. Dharma practice is to leave illusion. Lihuan is not a fit for a higher mystical realm. But all phases should be separated. When it reaches the ultimate level, the true heart (it is just a metaphor, there is no real true heart, but no illusion) is like the clouds clearing away, without the illusion of illusion, and naked. This is the time to see your mind clearly. When you come to the world again, you will no longer be confused (some people still need to keep the job), but you can see the reality of all dharmas, so you can transform all things, get the freedom of karma, and get the bliss of Nirvana. This is the principle of Buddhism.
Belief in Buddha is the foundation of motivation. If you don’t believe it, you can only read more Buddhist scriptures first, cultivate your knowledge and thinking, and when your confidence matures, you should start doing it yourself.
A netizen asked: “Extinct” means to eliminate all the minds of the six consciousnesses, and even eliminate the attachment to the eighth consciousness called “I” — “self-attachment”. May I ask how you know that you have cultivated to the level of extinction concentration?
Guangche Wulun replied: Because it is only a moment to enter and exit concentration (more than an hour has passed, and I can enter concentration in one thought, that is to say, I can enter concentration in one second). But when he came out, he found that his body was cold and his blood stopped flowing. Dead light body. Intuition is death. Then condense energy to reactivate the body before it can be used. Comparing with the scriptures, this is only possible if the extinction is determined. Without assumptions, this phenomenon will definitely not happen.
Netizen asked: I think that if you work for a living, you may not be able to maintain your Dingjing. So, what are the landlord’s plans for the future?
Guangche Wulun answers: Working to make a living, before wisdom is not strong enough, it will indeed cause a very big obstacle. Therefore, Hinayana says to live a life of the Noble Eightfold Path. Otherwise it will fall back.
But Mahayana has the wisdom of reality. If you can enter Prajna Paramita, you can enter the non-dual Dharma door, see the truth in all things, the dharma lives in the dharma, and the world is permanent, so you can work and make a living that is practice. So I intend to tend to Prajna Paramita!
Concentration that cannot be maintained is non-positive concentration, which is what this post has been discussing so far. There is no going in and out of Zhengdao, and there is absolutely no hindrance to walking, standing, sitting or lying down.
There must be a mundane world and a supramundane one.
The non-exiting and non-entry concentration is the original awakening, the Buddha nature, the Tathagatagarbage , and the non-dwelling Nirvana. There is no going in or out of right concentration, but it is something after enlightenment, not for ordinary people.
Ordinary people still have to practice mundane samadhi, and then they can go beyond the mundane, and then they can transcend the mundane and go beyond the mundane. Only then can there be no discrepancies!
A netizen asked: The problem is that mental work is hard to avoid. It seems too difficult to maintain righteous thoughts while doing mental work.
Guangche five rounds answer: Multitasking with one mind will make it difficult to accomplish anything. So it is best to specialize in the initial stage. After the power of wisdom and samadhi are stabilized, one can practice in the world.
Otherwise, you can only practice the path of accumulation, such as listening and thinking, reciting mantras, releasing animals, worshiping Buddha, making offerings, etc. Occasionally practice precepts, concentration and wisdom, but this practice is always difficult to advance and easy to retreat. So everything needs to be chosen by the benevolent!
A netizen asked: I feel like I finally found an expert! Ask a few superficial questions: I have been practicing meditation for 7 months, but I don’t know the method that suits me. I feel that it is suitable, but I don’t know whether it is the right way.
Example: At the very beginning, I read “8-Minute Happiness Therapy” written by a foreigner. I used observation of breathing (I don’t know if it is considered “observation”), and I found some feeling slightly. I was able to sit for nearly an hour for the first time with a loose body, and I was in a peaceful state of mind. It feels wonderful. Later, I began to search around on the Internet, and felt that this was not the right way, so I started to practice single set. I am not young, and it is very painful. Using the Anapana method (I don’t know if it is correct), but I can’t calm down, and I often fall into a drowsy state, so now I have the idea of retreating.
Is this a method problem or something else? looking for advice
Another: I usually seldom go to Douban. If I have any questions in the future, I hope I can reply through Douban
Guangche Wulun’s answer: To break through in the early stage of meditation requires a certain amount of determination and persistence. The most important thing in practicing Buddhism is to cultivate the concentration of the Four Dhyanas. With this power of meditation, the mind can tend to self-control, so that it can practice insight and wisdom.
Contemplating breathing is the nectar method, and it is a method suitable for everyone to practice. You can study on your own. The specific practice method can be found in the Baidu book “The Road to Dinghui”, which explains it very clearly.
In the initial stage, it is best to practice intensive meditation, focusing on meditation several times a day (more than 3 times), one hour at a time. Until you can enter the four meditations in one breath, and stay stable for 1 hour. After reaching this state, you can turn to practice meditation (or practice meditation). That way you can hit the road quickly. If you don’t have enough confidence, read the biographies of the patriarch (such as Mira Riba Biography), or other meditation diaries (such as Jin Manci’s meditation diary) to increase your confidence and strengthen your determination to practice!
Netizen asked: Hello, brother, may I ask if the premise that the brother said is to have a certain degree of health guarantee, and please recommend a few guide books for beginners to practice certificates, thank you brother
Guangche Wulun Answer: Health is good for concentration, and concentration is good for health.
For the revision guide, you can read the Agama Sutra. See also The Road to Dinghui.
A netizen asked: I just started to study, and what you said is too profound to understand, so please tell me, I just started to study and can only recite and copy scriptures, is it possible? But when I do my homework, I always think of many things, and I really do it sincerely and seriously.
Guangche Wulun replied: Copying scriptures and chanting scriptures is very good. Of course, it is also one of the good ways to cultivate confidence and blessings in the Three Jewels.
But the essence of Buddhist scriptures is the meaning of the scriptures, not the scriptures. Only by understanding the meaning of the scriptures and practicing according to the principles is one who believes in the Buddha and follows the Buddha. Only then can we enter the stream of Dharma and achieve Buddhahood.
3. Beginning
A netizen asked: Well, can you teach me how to get started? Now I recite the Heart Sutra and copy the Sangha Tha Sutra every day. Originally, I had a wish and I had always believed in Buddhism, so I started to study. Now I slowly feel that everything is going with the flow, and I want to study hard. But I don’t know where to start so as to avoid detours. Thank you~
Guangche Wulun Answer: Start with the heart.
First, the heart of practice.
The world is born in the world, all phases are created, and there is no cause and effect. The reason why practice can be done must have cause and effect in it. Therefore, the key to practice is to clearly create the cause and effect of “practice”. The first step is to make up your mind. If there is no motivation, there is no motivation to practice.
How to arouse the heart, from the structure of the aspiration, there are reasons, motives, setting goals, aspirations, and putting them into action. There are several steps. And the motivation will be accompanied by the practice, and these steps will be repeated continuously, so as to constantly arouse and strengthen the aspiration.
Reason: Different people learn Buddhism for different reasons. There are differences such as world-weariness, fear of suffering, seeking wealth, longevity, supernatural powers, wisdom, and blessings. Here, different intentions will lead to different results. So the motivation to practice is very important. Usually, I agree with such motivations as seeking wisdom, liberation, and freedom. Because this kind of aspiration corresponds to the Three Jewels, the merits and virtues of practice are easily aggregated and directed towards Buddhism.
Goal establishment: When you set your mind, you have a clear understanding of the Buddhist principles and fully believe that you can practice to achieve a certain goal. This is the most basic part of motivation. Without goals, there is no direction. Different people and different periods of practice can set up different motivational goals. But the goal is best to be simple and clear, and you firmly believe that the goal can be achieved through practice.
For the determination of the goal, it can be to practice “a certain meditation”, it can be “trying to achieve no place to dwell”, it can be “I want to enter Nirvana”, or it can be trying to “experience a certain scripture” and so on. This kind of motivation must be very interested in achieving this goal, and you must be confident, determined, and consciously capable of achieving this goal. Interest is very important. Einstein said that interest is the best teacher.
When the interest is strong enough, everything will revolve around the interest, and miracles will happen! We can always enjoy the things we are interested in, and we can always make achievements! So, set goals and make yourself interested in reaching them.
Put 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 I have seen too many students who study Buddhism and don’t know how to act. I hope to find a teacher outside, or I am busy practicing blindly. But it always falls by the wayside. Therefore, how to act is indeed a kind of experience and technology.
For actions, first of all, we need to decompose the structure of the action, cooperate with the goal, and formulate an action plan that we can implement.
From the perspective of action itself, it can be divided into “body action and mind action”. From the state of action, it can be divided into “actions during professional training, actions during daily work, and actions during sleep and rest”. We should formulate special solutions for different types and states of these actions around the achieved goals.
The action plan can be said to be our selection and application of practice methods. For example, for the goal of “seeking liberation”, the plan can be: “Physical conduct: no prostitution, no makeup, no meat, etc.”, “mind conduct: don’t want to be sexually explicit, not good at beauty, not good at food, etc.”, “When practicing: practice samadhi, cultivating wisdom, etc.”, “in daily work: keep the five precepts, the precepts of body and mind, etc. mentioned above”, “while sleeping and resting: hold the light and think about it”. The above is a plan for action. For those who have strong faith and can practice according to their aspirations for a long time, there is no time limit. If you believe in a bodhisattva, you can make up your mind to do certain things in the future. If you are not confident enough, you can set a time period for practicing, for example, 7 days, or N multiples of 7 days, and add an aspiration, within this time period, vow to do it. This is a process of weaving the inner “dam” with the heart. This “dam” is the “precept”, and the establishment of the “dam” is the “precept body”. This is very, very important. Everything starts from here. Without this, practice is impossible. Remember, practice is to establish the path of Bodhi in the heart, and then change the body and mind.
A netizen asked: I usually read the works of the deceased monk Master Shengyan in Taiwan. Are these books helpful for spiritual practice?
Guangche Wulun replied: I don’t understand his books. It is recommended to read the original Buddhist scriptures.
A netizen asked: “The Road to Dinghui” that you recommended is already being read. The method is very detailed. Thank you for the recommendation.
After reading it, I have a problem: I have too thick a heart, I can’t feel the breath of people, and it hurts my confidence a bit
Guangche Wulun Answer: Practice a lot, the breath has hot and cold, thick and thin, long and short, slippery and astringent. You can take any pair of views. When the mind is thick, you can observe the long and short phases, and when you are thin-hearted, you can turn to other phases. Practice more, and you will find a way.
In the later stage, I will make up the light and go through the five rounds Answer: A fellow practitioner asked about Zen practice, and the answer is as follows:
Feelings of heat, cold, numbness, bloating, itching, enlargement and shrinkage, rotation, etc. during meditation are mostly common in the early stages of meditation (it will disappear after a long time), and hints in the mind will aggravate these feelings. The right thing to do is to ignore these feelings. Stay awake and don’t let your mind wander. You can only watch the breath, not find pleasant feelings. Even if the pleasant feeling comes, you can’t take care of it, just and only watch the breath. When you sit down, you cannot open your eyes immediately. You should adjust your focused breathing to focus on relaxation. Relax sequentially from head to toe. And move your feet slightly. Sit down with your eyes open after your feet are comfortable.
Netizens asked: Why come here after repairing?
Guangche Wulun replied: To show off. Because people in the country don’t believe that one can enter meditation, I’m here to show off and let people know that meditation is not difficult.
A netizen asked: How many Zen days have you practiced? Celestial beings in Zen Heaven should not have to eat, right? Is there a horse hidden phase? Is the proof of extinction definitely the fruit of the proof? Is there any leak? Is it not affected by getting married after enlightenment? (The question is lost, and the righteousness is added)
Guangche five rounds answer: First of all, the practice of samadhi is only at the time of samadhi, which is the one-pointedness of the mind and transcends the troubles of the desire world. Those who need to eat and sleep still have the ability to perform their desires. Second, beyond the five lower fetters, there will be the shadow of a horse (temporary obedience due to greed), but this is not absolute. When a person retreats in practice (or intentionally creates desire), greed can arise again in the desire realm, and at this time Will restore the ability to drive. Third, Mieju must be an arhat with three fruits and above, but the three fruits may be lost. In the same way, once the afflictions in the world of desire have been subdued temporarily, it is not necessarily a permanent severance. If the cause and condition turn back, the desire will arise again. Fourth, the three fruits can enter into cessation and complete concentration, but they are not liberated into exhaustion. Fifth, starting a family after enlightenment is in terms of the difficulty of practice. There are too many entanglements to start a family without enlightenment, and it is difficult to practice, and it is difficult to get out once you lose your life. After enlightenment, he got married, and although he retired, he was able to protect his life, and died because of his strong merit.
A netizen asked: “Getting married after enlightenment is based on the difficulty of practice. If you don’t realize it and get married, there are too many entanglements. The fact of practice is difficult. Once you lose your life, it is difficult to get out. After enlightenment, you can get married. Even if you retire, you can keep your body. , died due to the strong meritorious deeds.”
I think there are at least two problems here:
1. After enlightenment and getting married, will the bondage be reduced?
The fact is that once you have a child, the child needs to eat, study, and grow up, and you still have to spend time managing and educating the child, otherwise what will happen if the child fails to learn. In order to support your family, you have to worry about making money all day, because the money will not find you by itself, and your heart can no longer be settled, because your heart is always concerned about work, children, and family. Working, raising a family and raising children is like being forced to pay debts. There are a lot of troubles. How do you get into meditation?
2. Even if you retreat, you can keep your body intact, and die because of your strong merits?
I don’t know what you mean by “strong merits and virtues”. How can you “protect your body from loss”?
Does this “powerful merit” refer to the “supernatural power” obtained through practice?
Will this “powerful virtue” not retreat?
Guangche Wulun replied: I said that after enlightenment, at least the “non-self” has been realized. Because of the realization that there is no self, there are strong merits and virtues to guard the body, and if you do not commit the five serious crimes in life, you will surely have a clear and bright soul when you die. In the end, he must return to the heavens seven times to be liberated. Therefore, one should overcome all difficulties (that is, temporarily leave adverse conditions, such as starting a family, etc.) and concentrate on practicing, with the first goal of attaining the realization of selflessness. If not, it will be difficult to meet the Buddhadharma after a mediocre life, once entering samsara.
A netizen asked: Is the metaphysics of philosophy the original meaning of Buddhism? (The question is lost, and the righteousness is added)
Guangche Wulun answered: It is wrong to use philosophy to study Buddhism. It is quantitative and cannot fit into the nature. Because “unbelievable”.
Idealism and materialism, from the perspective of Buddhism, are not contradictory, but unified. Because “mind and matter are united”.
In Buddhism, the unit of mind and matter is also called the heart. Such as, true heart, true suchness, tathagatagarbha, original nature, self-nature, dharmakaya, nirvana, one true dharma realm and so on.
This heart is not real, and it needs to be contracted without income. But if you want something, you will not get it. The so-called door without door is exactly what it means.
In the study of Buddhism, one should use the body and mind as a tool, the scriptures as a handbook, practice as a verification, and only after one has entered into the Buddhadharma can one truly understand it. Otherwise, it is all evil thinking and evil deeds, and reckless murder!
Netizens asked: What do beginners learn?
Guangche Wulun answers: Beginners start with listening, thinking, and aspiration. Read the original Buddhist scriptures, download a Buddhist dictionary and read slowly. For practical practice, start from meditation.
A netizen asked: Master, I would like to ask, is there a certain number of times for chanting sutras? Can I decide the number of times by myself? In addition, is it necessary to recite the scriptures the same every day? Can I take turns reciting?
Guangche Wulun replied: Since you are determined to chant sutras, you can set a homework schedule and set the frequency and time yourself. First, you can do precepts (with precepts and good deeds, and your merits will increase), and second, there are rules to follow, which is convenient for practice.
A netizen asked: How to deal with XX troubles at home. (The question is lost, and the righteousness is added)
Guangche Wulun answered: I will not answer any questions that are not about the practice of Buddhism. Things in life, but ask yourself “conscience”, follow the good, and refrain from doing evil.
A netizen asked: I like philosophy very much, but I have little contact with Buddhist theory. Today, I can’t help but feel a sense of enlightenment when I read the landlord’s discussion. But only on this basis, because I am noncommittal about these specific supernatural powers. On the contrary, I think the so-called esotericism you quoted by Professor Fu Peirong has more practical significance in practice.
Guangche Wulun replied: I don’t understand philosophy. Buddhism is to speak in response to illness, that is to say, when sentient beings have any illness, they can talk about it. Therefore, there is a sequence of “reasons are not hindered, things are not hindered, directors are not hindered, and everything is not hindered”. In the end, Buddhism disappeared, and it was all jokes. Only everything is okay.
Ha ha, so, if philosophy wants to approach Buddhism, it must be understood in order to understand things without getting in the way.
4. Qimai Theory
Netizen asked: Hello fellow practitioners, may I ask if you have completed the practice of the four dhyanas, eight samadhis and mitigating samadhis, can the central channel and the seven chakras be opened up? At what stage does the celestial eye appear and the out-of-body stage occur?
Guangche five rounds Answer: Explicit teaching does not talk about Qimai and seven chakras. Only hidden secrets can be said.
Qimai and seven chakras are completely achieved in wisdom and sambhogakaya in Tibetan secrets. Once you get through it, your wisdom will be stable, and you will be able to make wonderful use of the present. (i.e. becoming a Buddha)
In the Xianjiao, the completion of the nine meditations does not necessarily mean that the central channel and the seven chakras have been opened. It may not necessarily be able to use the present.
Leaving the celestial eye and leaving the body are related to each person’s karma, and do not necessarily appear at a fixed stage. There are also people who have these supernatural powers without practicing meditation. Generally speaking, Jiuding can make a pass. It may also not be issued. After completing the nine meditations, one does not necessarily have supernatural powers. So there is no necessary connection.
A netizen asked: After practicing meditation for nine times, it may not be possible to connect the seven chakras of the central channel? Is this still called practice?
Guangche five rounds Answer: First of all, Buddhist teachings do not talk about the seven chakras of Qimai. Sutras emphasize impermanence, illusion, and emptiness, and there is no real law there.
Esoteric Buddhism talks about Qimai, seven rounds. You must know that the meaning of Qimai in Esoteric Buddhism is the category of sambhogakaya practice, and it is the practice of the power of wisdom. It’s not something with a picture. You know, Buddhism is about nirvana. This body is going to perish. Cultivating qi channels is the practice of meritorious deeds. Don’t think it’s something from qigong or heretics.
Cultivating the four meditations, eight samadhis, and even extinction samadhi does not necessarily achieve the merits of the sambhogakaya (of course, it is also the basis for practicing the sambhogakaya). The sambhogakaya is built on the basis of bodhichitta. Otherwise, Buddhism does not need sambhogakaya. Just stop worrying and it’s over.
Because we want to save lives, adorn the pure land of Buddha, and cultivate blessings to give to sentient beings, there is such a thing as the sambhogakaya and the pure land. (I haven’t achieved Sambhogakaya yet, so it’s just speculation based on personal understanding, not necessarily correct, for reference)
All of these must first understand emptiness. Otherwise it’s all nonsense.
5. Difference between Buddhism and Taoism
A netizen asked: Is it not suitable to practice Buddhism with the heart of Taoism?
Guangche Wulun replied: Taoism is not the same as that of Buddhism in the early days.
Taoism emphasizes cultivating immortality and stabilizing the spirit. The so-called cultivation of alchemy is to get out of the shell, abandon the shell and ascend, so-called becoming an immortal.
Buddhism emphasizes that there is no birth through cultivation, all suffering is suffering, the self-independent self stays away from the illusion of the three realms, and is liberated from the fire house.
In the later period, Taoism merged with Buddhism, emphasizing that refining the spirit can return the emptiness, and refining the emptiness can be combined with the Tao. That would have a similar meaning to liberation.
In my opinion, Taoism only renounces renunciation at the stage of refining the spirit and returning to the void.
As for how to choose and harmonize, it depends on each person’s wisdom.
Netizen asks: Ask! I recently started the fetal breath when I entered the fourth meditation. I feel that the breath is not really completely gone, but very subtle, that is, the fetal breath has risen, and the lower abdomen keeps trembling, driving the breath, but it is very slow. Paused process. I have also checked a lot of information, which generally talk about “the cessation of breathing in and out of the four meditations” or “broken breathing”. Of course, I also studied ” The Road to Dinghui “, Master Guangchao explained it very clearly, but the Four Chan places also directly mentioned the cessation of breathing, etc., and did not describe it in detail.
My question now is just wondering if the Four Zens really stop completely? Is my situation still between the third jhana and the fourth jhana? Is it still Sizen? Although I believe in my practice, I still want to know, thank you!
Guangche five rounds answer: The fundamental samadhi of the fourth dhyana is the complete cessation of breathing.
Fetal breath is the stop of external respiration and the start of internal respiration. In fact, it can also be said that breathing has not stopped, but it is not mouth and nose breathing.
The fetal breath is the state of the four dhyanas. rather than into meditation.
Fetal breath has a body, attachment, and attachment to breathing, so it turns into a fine inner breath.
The four meditations have no body, no attachment to the body, and no thought of breathing, so there is no breathing.
Here is a point of view to remember, the breath is broken when the mind is broken. The reason why the breath is continuous is because the delusional mind is not broken (the delusional need to breathe to blow, and the breathing and the delusional are coexisting at the same time). The reason why the fourth dhyana can stop breathing is because of the purity of equanimity.
In your case, it is because you are attached to breath and sensation. You should forget the concept of breath and body (or call it the concept of emptiness and breath), and focus on the experience of being in the middle of the human body. If the breath stops completely, the body is nothing, and the body is clear, then you can enter the fourth meditation.
6. Fetal breath and cessation of breath
A netizen asked: I can’t do it completely, I feel suffocated, and it’s uncomfortable to stop.
May I ask if it is right to enter the fetal breath? Is it through the fetal breath to slowly enter the fourth jhana concentration or directly?
Also, I feel that there is air coming in and out of the nose and mouth of the fetal breath, but it is very slow, and the breathing is initiated from the lower abdomen, not from the chest, right?
Guangche Wulun answered: If there is an attachment to breathing, breathing will never be broken. (Attachments are purely conceptual, and you will pass this test if you let go of the concept). But if you hold your breath now, you have to stop it, which means that you already have the ability to enter the fourth meditation, but the attachment to breathing hinders you.
At this time, first of all, we must believe that people will not die if they do not breathe in meditation, and they must deliberately try not to breathe for a long time (while emptying the concept of breathing). Then there is a convenience. At this time, change the mind that focuses on breathing to focus on the void 3 inches above the head. After the breathing stops, turn back and focus on the feeling of being in the middle of the human being (don’t look for the breath, if you look for it, you will breathe, and you will fall into the fourth dhyana). If there is no bodily feeling in the realm, you only need to focus on that pure realm.
A netizen asked: It is still impossible to completely cut off the qi. I still can’t comprehend the method that the brother said for the time being. It seems that I should continue to work harder on the first three meditations, and slowly comprehend them gradually. I feel that the fourth meditation is indeed a hurdle, which is much more difficult than entering the first meditation.
I have another question, dear teacher, the joy I feel in the first three meditations is not as strong as it was when I first entered it. At that time, I felt that the three meditations were really incomparably comfortable. Now I also feel that the degree of comfort is not so high, as if I don’t care much about this feeling. It may also be that I am sometimes not very clear about which jhana I am in, or that I have not observed the jhana factors in concentration. Only when I observe seriously can I know whether I am in the second jhana or the third jhana. The problem is that the feeling of happiness is not as high as before, and you will feel that you are still in the first meditation.
Is there something wrong with my situation, or does it happen in meditation after a long time?
Guangche Wulun answered: For anything, the impression is particularly deep when you taste it for the first time. The same goes for meditation. When I entered for the first time, I felt that the joy was very strong, but after entering it many times, I felt that it was not so strong. Later, there is no feeling at all. this is normal. Even later, from the first meditation to the third meditation, I felt that there was not much difference. Only the fourth jhana is more obvious, because it is really pure (without a little movement) because of the cessation of breathing.
If you can’t enter the fourth meditation, you will sit for a long time and sit for the third meditation. Because many people have a body adaptation process. After sitting for a long time in the third meditation, the body adapts, and the fourth meditation will be relaxed.
In fact, this also illustrates a truth, joy, etc., are contrasted. is unreal. Therefore, Buddhism says that the so-called happiness is nothing more than less suffering. In fact, it is still bitter. The so-called suffering is suffering.
A netizen asked: Brother, hello. I would like to ask three questions, 1: From the third meditation to the fourth meditation, you should place your mind 3 inches above your head. I tried it once and felt that my feet were floating in the air, so I dare not keep it up. Focus on the mind. Before, it calmed down after 5 minutes. So I want to know: Is it true that if you stick to it, after a long time, it will naturally stabilize? 2: After the fourth meditation, I really don’t understand, is it still keeping the mind or observing the state? 3: Answer this question if you can. You said that for more than a year, if you have practiced to the point of cessation of feelings, is it counted from the first jhana? Because I am also at home, if I understand, I can probably make a time plan. Thanks!
Guangche Wulun’s answer: 1. The mention of the top of the head is just a convenient method. It is not necessary. Used to temporarily divert attachment to breathing. The point is, to relax and not to pay too much attention to the top of the head. After the off-breathing is stable for a few minutes, it can be transferred back and continue to be placed on the human touch.
2. After the four meditations have arrived, it is enough to maintain concentration in a clear state of concentration. Practice meditation after the concentration is stable.
3. I have been doing nothing for more than a year. Completely groundless.
7. Zen light
A netizen asked: Is there any light in your meditation? (The question is lost, and the righteousness is added)
Answer of the five rounds of light: First of all, meditation in the form realm does not necessarily have a bright appearance. Now it is only the Pa-Auk Zen School that makes this special requirement for this meditation. The so-called light nimitta can only be entered into meditation. The reason is that the so-called “you must be in the form realm to be the form realm Zen”, seems very reasonable, but the fact is Not necessarily so. For example, if you practice the meditation on loving-kindness, you can go to the three meditations, and the object is loving-kindness. For example, if you practice the Four Realms Discrimination View, you can go to the first meditation. The Four Realms Discrimination View is the object of the practice of ground, water, fire, and wind. The object is movement, hardness, humidity, and heat, and there is no light.
On the Northern Chuan side, those who practice silent illumination meditation are purely silent meditation, and they can also enter the fourth meditation without breathing, but they may not have light.
Therefore, the Pa-Aok system emphasizes that “you must” have a bright nimitta to enter the first jhana. I am against it. Because it is too absolute.
Of course, it is also good to have light in meditation, and it is better to have light. But the light must be manifested, not imagined. If you practice meditation and imagine the light, you will enter the solitary shadow state and become a daydream.
A netizen asked: Eight touches and ten merits are the phenomenon of entering the first meditation. The enlightenment of the ten merits means that there will be light. How dare you say that you have verified meditation without light? (The question is lost, and the righteousness is added)
Light through the five rounds Answer: Eight touches, itching, severity, coldness, warmth, astringency, ten merits: emptiness, clarity, concentration, wisdom, kindness, softness, joy, joy, liberation, and corresponding realms. There is no light here. The “brightness” of the ten merits refers to the meaning of being mentally clear and sober. Knowing that being awake is in the realm of reality, there may not necessarily be any bright appearance. For example, when resting, close your eyes and rest your mind, and be aware of your body’s feelings. The state of bodily sensation is form, but there is no light at that time. In the same way, it is the same for the first jhana to the fourth jhana.
As far as I know, many people become samadhi through contemplation of the body, the breath can be stopped, but the light does not necessarily arise. If the breathing can be stopped for a long time (for example, one hour), it is said that it is not entering the fourth meditation because there is no light, then what kind of Zen can stop breathing?
In order to avoid pointless disputes from each other, this topic will be stopped here, and no further discussion will be made.
8. Meditation and supernatural powers
Netizen asked: Excuse me, the host, you have completed the four dhyanas, eight samadhis and extinction samadhis, and you have obtained the supernatural power of great freedom. Please enlighten me, what is Buddhism?
Guangche Wulun answered: Cultivating meditation and cultivating supernatural powers are two different things. Supernatural powers are used for determination. If you only practice meditation and do not practice supernatural powers, you may not necessarily have supernatural powers.
Dazizi refers specifically to liberation in Buddhism. Buddhism is to teach everyone to practice away from the sea of suffering of samsara.
A netizen asked: Your understanding of the eight touches and ten merits is not correct, etc. . Arguing about right and wrong. Defamation of ** mages and so on. (The question is lost, and the righteousness is added)
Guangche Wulun replied: I have explained clearly. Because of the wisdom of each person, each person has different understandings and views on Buddhist scriptures since ancient times, so there are divisions of Buddhist sects. Scholars should not participate in such battles where each claims that they are right, but should take what they need and help them move toward liberation. Whether it is correct or not, you can only choose yourself, and use actual practice as the test. Buddhist scriptures are written by humans, and it is not impossible for the editors or translators to add their own understanding.
When the Buddha passed away, he said: Do not rely on people according to the law;
There is also Gu Deyun, interpreting the meaning according to the text, the Buddha of the third generation has been wronged. It can be seen that it is not feasible to study Buddhism only at the superficial level. It must be proven.
Master Guangchao is the master of Jude, the inheritor of Zen, Theravada, and Tantra, and the master of Dzogchen. I respect and trust him. If you have no real practice, it is recommended not to deny practitioners easily. Real knowledge comes from practice.
Also I’m not interested in arguing with you. What you say here is also not convincing, the views are confusing, and the Buddhist evidence is not listed. It is recommended that you open another post, give examples of evidence, and systematically demonstrate your point of view.
A netizen asked: Since the end of affliction is the end of wisdom, why not directly cultivate wisdom, why bother to cultivate concentration? (The question is lost, and the righteousness is added)
Light penetrates the five rounds Answer: Master Tsongkhapa said: only the view of detachment is like a candle in the wind, the yogi’s mind is scattered and unable to hold on, and does not give birth to clear wisdom and light, so it should be double cultivation.
What do brothers think? The words I quoted from Tsongkhapa are to designate dual cultivation of wisdom and wisdom.
A netizen asked: Master has a lot of insights in practice, and I think it is amazing that you are willing to share so selflessly.
Could you share with me some operational guidelines: how to effectively distinguish between the concentration of no thoughts and the concentration of thoughts and emotions?
Guangche five rounds answer: no thought is to enter into no thought. In terms of consciousness only, it is called the sixth consciousness. After entering meditation, I don’t know anything, just like falling asleep. Immediately after coming out of meditation, the feeling of the body can be restored without any discomfort.
Extinction is determined to be the extinction of self-attachment, and the seventh consciousness is also extinguished on consciousness-only. After entering meditation, you don’t know anything. After you leave meditation, you will know that your body’s functions have stopped (the heart stops beating, the blood stops flowing), and you know death intuitively. In this case, there are two options. One option is to abandon this physical body, which is the so-called sit and stand. Another option is to reactivate this physical body. The body will be cold for a long time (for example, one hour). After coming out of concentration, activating the physical body will feel uncomfortable. Therefore, if the concentration of entering and extinction is too long, this physical body is not suitable for use.
The difference between the two lies in the cause and condition of entering meditation. No idea is to insist on entering without thinking. Extinction must be the entry of extinction. How to distinguish in practice depends on your own wisdom to judge. Those who enter into extinction must have the experience of experiencing the four dhyanas and the four empty samadhis, and can clarify the appearance of self-attachment and be able to judge themselves. And without thinking, all you need is the experience of the Four Dhyanas.
A netizen asked: Senior brother, is this extinction determination related to the eighth consciousness, Alaya consciousness?
Guangche Wulun replied: It doesn’t matter. Just borrowing some consciousness-only names to explain this matter.
9. Extinction determination and fruition
A netizen asked: Extinction must be attained only by saints with three fruits and above. Saints with three fruits have already eliminated hatred knots. May I ask the great saints, will you be angry?
Guangche Wulun answers: There will be advances and retreats in practice. The three fruits have not been completely liberated, and the afflictions that have been cut off are temporarily subdued. When encountering unfavorable causes and conditions, it is possible to retreat (otherwise, arhats may also retreat. Therefore, there is the saying of retreating arhats), if retreat, the afflictions will come again rising.
Question from a netizen: That’s right. I judge from your description of the experience of attaining “Mirror Concentration”. The attainment of your so-called “Mirror Concentration” does not conform to the description in Buddhism. I have been working hard on meditation since 2007, and I am very rich in various realms and experiences, and I am well aware of all the details. In recent years, I occasionally give lectures on meditation and meditation in some monasteries, and I also answer questions for some senior brothers. I often meet some fellow practitioners similar to you, and I have gained some experiences. Some of these experiences are very delicate, and some It’s wonderful, and some are incredible. However, experience is just experience, and accurate judgment of experience is another kind of wisdom. Let’s take your “destroyer concentration” as an example. It is said in the classics that only those who have attained the three fruits and above can attain it.
Guangche Wulun answered: Where is it not in conformity? I checked a lot of information, Buddhist scriptures, legends, great virtues preaching scriptures, etc., and I found that this is the case. You just said that you have to practice meditation first to see through and break through the self-view before you can enter into extinction and complete samadhi. This is your understanding of adding “order”. My understanding is different. I think that when he reaches the concentration of non-perception and non-perception, before entering into extinction and complete concentration, because he insists on equanimity, even the perception of “I” will be eliminated. At this time, he is Dinghui and other contemplation. With this kind of equanimity, you can break through the subtle confusion at the top of the three realms, and then enter into extinction. (His self-view was broken in the moment before entering into extinction.) In the Shurangama Sutra, the twenty-five sages talk about the practice method, and the Venerable Kassapa practiced into extinction and attained perfection.
A netizen asked: Narrow-minded. May I ask how to do it. Also, how to be a sunny person?
Guangche five rounds answer: build up merit and dedicate to giving. Freeing animals to make offerings to help the poor. All kinds of good deeds nourish the roots of goodness. Righteousness is stable, and light is self-generated.
A netizen asked: Brother: I don’t feel like I’m me when I meditate and observe the body, but it’s me when I sit together. I want to ask you how to see through the body? Thanks
Guangche Wulun replied: This is the difference between seeing confusion and thinking confusion. If you see confusion, you will know that everything is caused by fate, and there is no me who can be the master. But I still can’t do it in action, the habitual ego is still so strong, and I still have all kinds of greed, hatred and ignorance.
To break one’s own view is to break one’s own view. The method is to meditate. Mainly based on the concept of cause and effect. Seeing the cause and effect sequence of cause and effect, and realizing that there is no one way is “I can be the master”. Thus breaking my opinion.
The second step is to dispel doubts. Change your attachments from your behavioral habits. Stay away from greed, hatred and ignorance.
For details on how to practice, you can read “The Road to Dinghui” on Baidu .
Netizen asked: Rejoice! How do you know that you have completed cultivation? is there any sign
Guangche Wulun Answer: Are you talking about meditation? You can know whether meditation is successful or not by comparing it with the classics. There are descriptions of meditation in the classics. You can compare it yourself. Of course, you may also misunderstand and speculate that some of your hallucinations are so-and-so meditation. However, there are two most obvious phenomena that cannot be misunderstood, namely, the stopping of breathing in the Four Dhyanas, and the stopping of the heartbeat in extinction. Taking this comparison is relatively safe and reliable.
( Editor’s Note : After reading my answer, some people are obsessed with stopping the heartbeat, intending to control the heartbeat to stop in meditation to achieve cessation. Similarly, it is a foolish behavior without wisdom! Focusing on the heart in this way may interfere with the normal operation of the viscera and cause heart disease. It is stated here that the cause of the four meditations to stop breathing is “stopping distracting thoughts and delusions”, and the cause of extinguishing concentration is “Exterminate will and attachment”, but the result is terrible ignorance!)
Netizen asked: What advice do you have for beginners? I heard/thought/edited it, thank you!
Guangche five rounds answer: Thinking of the Three Refuges. Meditate on the Four Noble Truths. Be determined to keep the precepts. Recite the Heart Sutra. Read more Diamond Sutra . Meditate more. Try more principles in the scriptures (according to the text). Always understand your own mind, don’t let go.
Netizen asked: Thank you. Also, I would like to ask how to deal with delusions when I meditate and observe breathing (I am not aware of those delusions when they arise, but are just driven away by habitual energy) and lack of concentration? Whether to observe breathing or “observe” delusions. .
Guangche Wulun replied: If you lack concentration, you should sit more. Develop concentration. After all, concentration is a habit. established habits.
If you have delusional thoughts while sitting, you can observe them. The premise is that you can only watch the delusional thoughts arise and disappear. You must see them clearly and don’t fall into them (it is wrong to think along with the delusional thoughts). If you look at delusion for a long time without participating in it, the power of delusion will soon be exhausted (the so-called power is just a habit, just a habit of delusion), so that the power of righteous thoughts will be established. It won’t take long for the delusions to get up (when the delusions naturally disappear, you will almost be in samadhi). You can try.
If you do not master this method well, it is recommended to start with counting breaths. Count 1 time with each breath, from 1 to more than 600. If you make a mistake or forget to count, you must count from the beginning.
In this way, step by step, you will find the way to cultivate samadhi.
10. Sitting in meditation and counting breaths
Netizen asked: Occasionally meditate, maybe once every two or three days, the time is not long, about half an hour, sitting on the ground, according to the seven-branch sitting method, but after sitting up, there will be discomfort on the lower vertebrae, please ask for soft cushions pad?
I’ve tried a cushion before, but it doesn’t seem to be stable.
Guangche Wulun answered: The seven-branch sitting method , after sitting, you should lean your body forward and push your tailbone away. Stand up straight again, use your hands to support the base of your legs, try to straighten your spine upwards, put your hands down, and gently relax and meditate. you try.
The mat should be flat and moderately soft and hard. Not too hard. Soft is better to sit firmly.
A netizen asked: In the book, it is recommended to count from 1 to 6-10. Do you have any special reason for counting above 600? . May I ask if the observation of breathing you mentioned here is a kind of tranquility or observation?
Guangche Wulun Answer: Count from 1 to 10, count from 10 to 1, and then enter meditation. If you can do it, of course you can. But the pace of life of modern people is fast, and the body and mind are used to the state of delusional thoughts. It’s just a short count of 1-10, because the time is too short to really calm down the mind. So from 1-600, it takes about 45 minutes, which is a relatively long time to count interest. One is conducive to cultivating a time habit. Counting twice is a relatively difficult precept. Precepts are conducive to entering concentration. From this point of view, for beginners who can’t stop their delusions, I think the counting rate of 1-600 is more suitable.
A netizen asked: What do you think about reciting mantras and giving food?
Guangche Wulun replied: It is of course very good to recite some mantras of Buddhas and Bodhisattvas. All kinds of benefits are as mentioned in the scriptures. I don’t understand deeply. However, I personally feel that reciting some mantras, such as the Six-Syllable Mantra and the Zhunti Mantra, does have a significant effect on purifying the body and mind.
Giving food should be practiced in the same way as cultivating compassion. Practice giving with compassion. All sentient beings will benefit from it. When practicing almsgiving, one should not think of meritorious deeds. That’s better.
A netizen asked: After finishing these repairs, what else should I repair? How did you fix it?
Guangche Wulun Answer: Do you mean that you have completed the four jhanas and eight samadhis? After doing these things, you need to practice how to get rid of afflictions. Further, we need to practice the Bodhisattva way and the Buddha way. That’s a much deeper subject. For beginners, repairing liberation is the first step. Bodhisattva way is also to be liberated. There is no bodhisattva who does not understand liberation, this is what you need to know.
A netizen asked: Brother, hello. I checked out some introductions about “False Enlightenment” and “True Enlightenment” yesterday, what do you think about it? I am self-taught at home, and I have not yet learned from a master. I wonder if my brother can introduce some convenient methods and Buddhist scriptures for practicing after enlightenment. Thanks!
Guangche five rounds answer: True enlightenment is enlightenment. False enlightenment is enlightenment.
False enlightenment is not enlightenment, but self-enlightenment.
Enlightenment is nothing . Enlightenment by dispelling confusion. Enlightenment has nothing to gain.
Start cultivation after enlightenment? ? ? ? After enlightenment, there is nothing to cultivate, and it is cultivated by not being deluded. How not to get lost, is to eliminate afflictions diligently, or practice precepts, concentration and wisdom.
( Editor’s note : Enlightenment can be regarded as the wisdom gained from hearing and thinking. It is dry wisdom, which needs to be cultivated and verified before it can become the wisdom gained from cultivation. The wisdom gained from cultivation is experienced. Only by experiencing it for yourself can you truly taste the Dharma!)
A netizen asked: Brother, may I ask you how to observe the law of karma? How can I see the thought before the thought? Thanks.
Guangche five rounds answer: It is best to have the foundation of the four meditations in the meditation method. The pure state of the four meditations is the best quality of mindfulness, and the cultivation of wisdom with this quality of mindfulness is easy to produce results. The thought before the thought is an affliction. All thoughts are driven by worries. And the root of the trouble is the ego. It is ignorance and trouble. To see the ego. There are many ways. You can trace the source of the thought and enter (contemplate into) by thinking of the head. You can also practice meditation to enter. The state of non-perception and non-perception concentration is pure ego, nothing else. So let go of non-perception, non-non-perception, and self-attachment (concentration).
The fundamental aspect of ego is the separation and opposition of energy and perception. Therefore, being able to separate and separate is the fundamental non-discrimination wisdom (original awareness wisdom). Now that the principles have been explained, no matter how you cultivate, you can figure out a way for yourself. In the end, go away from each other.
A netizen asked: I would like to ask you a question, what can you observe in meditation? What are the Four Zens and Eight Concentrations?
Light penetrates the five rounds Answer: You can observe the mind, thoughts, feelings, fabrications, etc. Everything can be seen. But there must be nothing strange in the eighteen realms of oneself.
The four jhanas and eight samadhis are the first jhana, the second jhana, the third jhana, and the fourth jhana. Concentration of boundless emptiness, samadhi of boundless consciousness, samadhi of nothingness, neither thought nor non-thought. For details, please consult a Buddhist dictionary.
A netizen asked: Brother: I have been learning to meditate for almost a year. Normally, I sit twice a day. It used to last forty to fifty minutes, but now it has been more than an hour. Is my method wrong, or is there any other problem?
Guangche Wulun replied: If so, keep the precepts first. Pick a precept that is the most difficult to keep, and the single-minded precept is thorough.
Cultivating concentration is also a kind of precepts. Reckless. Focus on taking phases.
Therefore, in your case, it is recommended to observe the precepts in your life first to accumulate merit and precepts. Helps to settle down.
11. The influence of meditation on body and mind
A netizen asked: Excuse me, will there be any physical changes? Is the body very good?
Guangche Wulun Answer: People who meditate regularly will get better physically. Especially for those who sit for a long time in the first to third meditations, the impact on the body is more obvious.
After the fourth meditation, the influence on the body will gradually become less obvious. But the awareness of the heart has improved a lot.
A netizen asked: Jie Ding Hui, how about the precepts before the landlord’s four meditations and eight samadhis? After gaining He Hui?
Guangche Wulun Answer: The most important thing is to observe the precept of non-sexuality when practicing the four meditations and eight samadhis. Otherwise, it will be in vain. It’s all broken and clean. . .
Keeping the precept against sexual intercourse is not only about behavior, but more importantly, about psychology. Heart addiction needs to be quit. Discrimination between beauty, ugliness, good and bad must be eliminated. Make your mind as empty as nothing. Only in this way can we have the strength to cultivate the four meditations and eight samadhis. Otherwise, if there are too many obstacles in the mind, if you want to practice the four meditations and eight samadhis, you will only have a weak heart.
Wisdom is based on concentration. Concentration is based on a pure heart. A pure mind is based on precepts.
The enhancement of wisdom by meditation lies in the improvement of awareness, so that the light of wisdom can illuminate subtle afflictions, so that they can be broken, eliminated, and changed. In other words, samadhi is cultivation and wisdom is practice. Dinghui merged into practice!
Netizens asked: Brother, can you give me a refuge master?
Guangche five rounds answer: Take refuge in Buddha, Dharma, and Sangha. No monk takes refuge in the Buddha or the Dharma. Or take refuge in self-nature Buddha, Dharma, and Sangha.
12. Meditation and health
A netizen asked: Is it possible to enter meditation for painful cancer patients?
Guangche Wulun Answer: For practitioners, cancer lesions belong to a huge negative energy area. It is very difficult to practice to fill and transform this karma. This is a huge hurdle. However, if one can enter samadhi, cultivate righteousness, and continuously accumulate merit, there may be a chance for a turnaround.
If cancer patients want to gain opportunities on the road of practice, I feel that they should surpass ordinary people and devote 120% of their energy to practice. If they can be steady and steady, step by step, and often enter the first-third meditation, the accumulated energy will be transformed into light and moisten the whole body. So it may be possible to conquer cancer.
A netizen asked: Brother, as a beginner in Zen, please give me a suggestion, which scriptures to read ;-)?
Guangche Wulun Answer: Recite the Heart Sutra. Read the Diamond Sutra. Reading the Path of Dinghui
A netizen asked: Landlord, did you say that there is wisdom eye? Does it really exist? A few days ago, I closed my eyes and went sightseeing. After a while, I became in a trance, but I don’t know how to maintain it. Is this the reaction of the beginner’s samadhi? Thank you for your guidance.
Guangche Wulun Answer: Sightseeing with eyes closed can cultivate luminous samadhi. It’s not okay to be in a trance, it’s drowsy. To sustain it is to settle into the light. Unite with light. It is a phenomenon of beginners. Not to mention settled down.
Wisdom eye means the wisdom of seeing the principle of vacuum and formlessness. The concept of reality is a delusion, a false perception. So there is no real thing.
In addition, this practice must be mastered, and it will not work if the eyes hurt (try not to use the eyes to see the light, but use the body and mind to feel the light is the solution). Because of the risk of retinal burns.
A netizen asked: How do you know the time in Dingzhong? I read “The Road to Dinghui” and said that I will be out of samadhi when the time comes, but in reality I have not yet reached the level of samadhi, but it is easy to sit for more than an hour, and it feels like it has only been ten minutes. I didn’t dare to set an alarm clock, because when I heard a sound while sitting, my heart would jump out. How to grasp this time?
Guangche five rounds answer: Practice entering concentration, staying in concentration, and exiting concentration. Practice well.
Then, before meditating, make a good idea of how long you will be meditating. It’s like trying to sleep for a few hours before going to bed. Man has this potential. When the set time is reached, it will come out automatically. Practice a lot and you’ll get the hang of it.
13. Fearless
A netizen asked: Sir, I would like to ask you, what is the most obvious change in your whole body after you finish the cultivation and before you did it?
Guangche Wulun Answer: The most obvious change is the fearlessness of life and death.
(Editor’s Note: In fact, after a person has experienced extinction concentration and attained Nirvana, he will know what death is, and he will have no fear of life and death)
Netizen asked: Excuse me, I just started to practice meditation, and it has been more than 2 months, 0.5 hours a day, I just feel a little calmer, distracting thoughts come by myself, please tell me how to improve? !
Guangche Wulun answered: 0.5 hours is too little. At least 45 minutes or more.
In addition, self-cultivation should start from the heart. Aspiration is fundamental. The following precepts, concentration and wisdom are all auxiliary. To use a metaphor, aspirations are seeds, while cultivation of precepts, concentration and wisdom are sunshine and water. Without seeds, sunlight and water alone cannot bloom and bear fruit.
Please refer to the first chapter of the poor work “Structured Practice” , how to get motivated.
A netizen asked: How to solve the problem of easy withdrawal?
Guangche Wulun Answer: Withdrawing from the mind means that the mind is not firm and the precepts are not strict. So you should start from scratch. Protect your mind with precepts, keep your mind diligently and never retreat. Then we can talk about practice.
Netizens asked: How can I break if I can’t concentrate T^T
Guangche Wulun Answer: Examine yourself from the perspective of determination. Find out why for yourself.
Netizen asked: Hello, I have a question. It’s still a matter of breathing into meditation. It was thick at first, then very thin, with obvious touch and feeling, and then I couldn’t feel the breath. At this time, I only felt the movement of the human center and nostrils, but I couldn’t feel the breath. For example, Only the contraction and expansion of the nostrils lasts for a period of time. If you think about it, the breathing becomes rough again, so you gradually adjust it; “At this stage, I don’t know what to do later, please give me some pointers.
Guangche Wulun answered: First of all, the fourth dhyana must stop breathing. If there is a sign of breathing at this time, the habit of being attached to breathing will not be broken, which will affect the entry into the fourth jhāna. Therefore, the concept of breathing should be discarded and the attention should be focused on the sense of touch in the human being. Even, nothing can be felt, it is still a feeling. Live in this feeling.
A netizen asked: Senior brother, have you finished practicing the Four Zens and Eight Concentrations to break through reincarnation? Can I not enter reincarnation according to my own will when I die? In addition, can I ask you for your contact information, if you have any doubts in the future practice, I would like to ask you for advice.
Light penetrates the five rounds Answer: The four meditations and eight samadhis cannot break the cycle of reincarnation. Samsara is driven by defilements. To stop reincarnation, we must first stop troubles. Meditation cannot stop troubles. Afflictions are cut off by wisdom. But the ability of wisdom comes from concentration. So concentration is the foundation of wisdom. If you have doubts, you can ask here. Or Douyou will do.
Netizen asked: Thank you, I will study hard again
Guangche Wulun replied: I do not recommend learning Buddhism apart from Buddhist scriptures. If you want to read books, you must read Buddhist scriptures. Comments by others are for reference only. As for books written out of Buddhist scriptures, they can only be references among references. There is a saying “Don’t let other people’s minds replace our thinking”, I think it is also very suitable for guiding the study, thinking and practice of Buddhism. Therefore, independently digesting, thinking and practicing according to the Buddhist scriptures is the right way and a shortcut.
From the perspective of practical practice, it is recommended to study the Heart Sutra, the Diamond Sutra, the Shurangama Sutra, and the Langa Sutra in order.
Netizen asked: How are you, landlord.
Ask a question Kazakhstan. In the past 6 years, there has been almost no steady progress in meditation…For many years, I have been in a state of falling asleep while sitting…How to deal with it…Should I give up…
Guangche Wulun replied: I have talked about the method of counting interest before, you can find it. Counting from 1 to 600 is never wrong. you try.
A netizen asked: Hello, landlord~~~~How to change from single disk to double disk for beginners?
Guangche Wulun answered: No need to force it. If you can double disk, you can disk. If you can’t, you can use a single disk and a loose disk.
A netizen asked: How to deal with a scattered mind? Thank you for your advice~~~
Guangche Wulun Answer: The cure for distracted mind is to uphold precepts and practice concentration. Scattering is the obstacle to be overcome in the first step of practice. The more advanced the practice, the less distracted the mind is.
A netizen asked: A question that is often asked is whether there is any thought in the meditation. Sometimes I don’t know why, it’s like falling asleep, I don’t know what happened
Guangche Wulun answered: There are thoughts in the meditation. But only one thought. It is the idea of living in a fixed state. The so-called one-pointedness of mind. The four meditations and eight samadhis all have thoughts. There is only non-perception concentration and extinction concentration without thoughts. These two determinations are unintentional determinations.
If sitting in meditation is the same as falling asleep, it is drowsy. Or just fell asleep. Then it can’t be called meditation, it’s called sleeping.
The other is that you may be in a state of no idea. That’s up to you to judge. No idea is one of the four jhanas, stop breathing. Out of concentration in the fourth jhana access concentration. And those who practice without thinking will have the phenomenon of memory loss.
Netizen asked: Hello, landlord! The reason why I practice meditation is that I was troubled by the dunya for a long time before, and I was very painful. I often cried at night. One night, I heard a voice in a dream saying: I will take you into the empty door. He only hears his voice but does not see his person. Later, by chance, I started to practice meditation and converted to Buddhism. I would like to ask you, if a person who wants to get rid of the sea of suffering and go to the world of bliss, can he get married? In the secular world, I can neither become a monk against my parents, nor can I marry and have children. Will this hinder my spiritual practice? In addition, is it not good to eat meat in practice life?
Guangche Wulun Answer: Generally speaking, worldly life is a big obstacle to practice. Practice should have as little interference as possible. Especially in the early stages of practice.
Eating meat is definitely not good. Those who have obstacles to practice, especially those who hinder the purity of the body.
Fundamentally speaking, practice is practice. What you practice is the karma of liberation. The so-called karma of liberation is the karma of stopping samsara. If it is said that creating cause and effect is samsara, then not doing it and not reincarnating is liberation.
Living in this world, creating cause and effect, as long as the afflictions are not cut off, the karmic reincarnation driven by this affliction is endless. So practice is to cut off afflictions. When the afflictions are cut off, the karmic reincarnation will no longer be promoted.
So, you ask yourself, is worldly life bothering you less or more. If the afflictions become less and less, that is the path of liberation. If the troubles do not decrease, that is the way of reincarnation.
To be reborn in the Pure Land is to seek survival. Rebirth is not liberation, it is practice in another place. In addition, it depends on the understanding of the Pure Land. If the pure land is understood by wisdom, such as the body and the land, the dharmakaya is the pure land, so to cultivate the pure land is to cultivate the way of liberation.
Netizen asked: Can you briefly describe the change of thoughts from the first Zen to the fourth Zen? Let’s talk about the touch of breathing; the third Zen has no seeking and no waiting, how about thoughts; how about the fourth Zen? Thank you.
Guangche Wulun’s answer: Please Baidu the second chapter of my poor work “Structured Practice” , how to fix it.
Netizen asked: I have read it, and I understand both taking and living. My problem is that I am always aware of the sense of touch. As the breath becomes subtler, the touch becomes subtler; When it exists, the tactile sensations of exit and entry are different), once this concept is released, it seems that the tactile sensation is also released, and then people enter a stage of ignorance and unconsciousness, which should be drowsy, but sometimes it doesn’t look like drowsiness ,Unable to speak. My question is, even if the breath is very weak, should I still be aware of the touch, even if the touch is very weak, should I still be aware of the touch? Then, after the nasal breathing is cut off, how can we perceive this touch? Thank you for your advice.
Guangche Wulun replied: After the breath is cut off, there is still a realm. Where there is a state, there is touch (don’t think that only when there is a body, there is touch. This is a misleading view. There is no body in the four dhyana states. But there is still a state, and this state is touch. Experience it from the heart). How to perceive, as long as you are awake, you are in awareness.
Amendment must be sober. A good practice of concentration means that the more you practice, the clearer you become, and the sharper your insight becomes.
A netizen asked: When I have a problem with counting breaths, didn’t the master say to count to 600+? So at this time, my mind is divided? Counting while being aware of touch? There is another problem: the current meditation can be divided into two types, one is pure sitting and don’t want to sit in everything, this is called the magic method of doing nothing, and the other is the active and sober meditation method advocated by the brothers and masters here Of course, there is also the practice of sitting and reciting the Buddha’s name, regardless of whether the first two sitting methods are feasible? Or what are the pros and cons? I think it is impossible for Master Wulun to achieve this achievement within a year. It is impossible for me to see the compassionate teachings of those who come here! Thank you everyone!
Guangche Wulun answered: Counting interest is a convenient method. In addition to watching the breath, add a guardrail for counting breaths (to prevent the mind from running around and forgetting to watch the breath) to help the mind to calm down. When the mind is stable, there is no need to count breaths. Just watch the breath.
There is a difference between sitting quietly and silently illuminating, and staying in one place. There are also differences in concept.
Sitting silently and illuminating is a way to go to the end, and you can practice this method until you are liberated (but you must practice on the basis of Prajna Right View). It is the method of Dinghui and others.
Stopping at one state and then leaving is the step-by-step method. Four jhanas and eight samadhis, extinguishing all samadhis, leaving the three realms step by step.
There is no distinction between good and bad. It only cares about whether the practitioner can meet the requirements of practicing the Dharma.
There is no contradiction between the two. It can be repaired instead. Even in one place, two kinds of practice methods can be changed to practice.
In fact, it is not very useful to discuss these reasons. Human consciousness is controlled by defilements. People with a lot of afflictions, even with the Dharma in front of them, will make wrong understandings. The most important thing for a practitioner is to experience it personally, insist on keeping the precepts so that the practice will not retreat, the mind will be weak, the troubles will be restrained, and the mind will leave the three realms. Practice is the only correct way to learn Buddhism.
14. Cut off lust
A netizen asked: Master Wulun said that he should cut off lust and keep his mind and mind always cleansing his breath. I don’t know if it is necessary to be aware of it all the time and not generate energy. What does it mean when the mind is pure and the mind is pure? How do you feel when your meridian is not cleared? People who meditate are not very sunny. Can the spirituality lost by adultery be restored? Thanksgiving brother
Guangche Wulun: That was my reply in another post. Why are you here.
What I said is to hold Qi in the heart, unite the mind and Qi, make the Qi pure and prevent lust. This requires first understanding what is heart and what is qi. Then it’s easy to understand.
When I say qi, I just feel it. Feeling. The heart is knowing. Incorporate the unity of awareness into mutual reflection. There is knowing in awareness, and awareness in knowing, the two are not separated, and they enter into the “shine” of inaction, and never let go. In this way, the energy and spirit are stable and it is easy to pass the level of lust. This is actually a Taoist Tianyuan Dan cultivation method, so it feels a bit inappropriate to put it here. . If you can fix it, you can fix it, and if you can’t, don’t worry about it. This itself requires understanding to understand and experience.
(Editor’s Note: Lust is the great enemy of practicing meditation, and you must keep it in mind, so that meditation can not regress)
Netizen asked: I would like to ask you a question, teacher brother: I originally emptied my mind when I meditated, and then counted breaths, and I didn’t focus on where, but I found that the eyebrows would be tight, and the top of the head would be very uncomfortable. Later, I read some instructions The article will say that I should focus on the lower abdomen or the tip of the nose, etc., but I feel that if I focus on a certain place, I will not be able to enter that more silent state. Only by emptying my mind can I enter that state. Status (I don’t know how to observe Qi channels like some brothers, I don’t know how), I don’t know how the situation is, if you can, please give me some advice, thank you, Namo Amitabha!
Guangche Wulun answered: Your situation is normal. Your approach should also be fine. But in meditation is to watch the breath. You shouldn’t go where you feel comfortable and uncomfortable (if you feel that, you’re distracted). This tension between the brows and the crown of the head is partly caused by concentration causing the qi (energy) to gather in the head. This in itself is not a problem. And there is a positive linkage between the stability of meditation and the accumulation of qi. So don’t have to deal with it specially. But when you sit down, you have to pay attention. The qi must be lowered, otherwise the qi will accumulate in the head and form a false fire. Lead to obstacles to the next meditation. If the virtual fire is serious, there will be serious physiological problems. Such as bleeding gums, vomiting blood, spermatorrhea and so on. So it needs to be treated with caution.
Before sitting down in meditation, you need to deal with these qi. The method is to enter a normal state of relaxation after coming out of meditation. Relax your whole body. Massage the head to relax tense areas, massage the legs, and keep the focus on the feet for a while. It is best not to open your eyes during this time.
In this way, there will be no such problems.
In terms of Buddhist methods, this problem is mainly dealt with through walking. That is to say, after sitting down, you have to walk for 10-30 minutes. Let the attention be on the feet. This way the anger will come down.
15. Fearless
A netizen asked: During one of my meditation experiences, I didn’t feel anything all over my body. I was terrified at the time. I wondered if my thoughts at that time were possessed. So I opened my eyes while reciting Amitabha Buddha in my heart. After a while, It was only after my body regained my senses that it became a mental obstacle for me to meditate, and it has been suspended for almost a year since then. Now I can’t recover my previous state when meditating. When I meditate, I will be pulled by a huge invisible force. That feeling is very, very scary. I don’t even know what to do. Please brother Wulun for advice
Guangche Wulun replied: In your case, you lack the training of “Prajna”. I care too much about various realms, so that I scare myself.
It is recommended to recite the Heart Sutra and understand its meaning .
Everything mirrored in sitting is just an illusion. There is a saying, “Don’t be surprised when you see the strange, and the strange will defeat itself.” Nan Huaijin said, “The fallen leaves in the autumn wind make a mess, and it will come back thousands of times after sweeping away. Smile and sit in a leisure place, and let it fall to the ground and turn into ashes.” Understand this and then meditate.
( Editor’s note : The attachment to the body will hinder the breakthrough of the realm of practice. Therefore, one should be mentally prepared before practicing. The body in the hallucination is gone, don’t care about it, don’t be afraid, just go bravely, and you will be able to break through. obstacle)
A netizen asked: Brother Wulun, now I push away my tailbone, sit upright and meditate, and I feel that the Qi channels are unobstructed. But because I used to bend down naturally before, I feel very tired. Is this normal?
Guangche Wulun Answer: Normal. In the past, if the posture was not correct, it would naturally be uncomfortable.
Netizen asked: May I contact you privately, thank you. Amitabha
Guangche Wulun replied: Yes, Douyou .
16. Must be ten thousand years
A netizen asked: Landlord, will you not be able to come out once you are settled?
Guangche five rounds answer: All samadhi will come out. However, the general order is generally unlikely to exceed 7 days. But it is said that Miejin can be entered for tens of thousands of years.
A netizen asked: Hello, Bodhisattva. I have a few questions at the end of the study:
1. Is it necessary to pass the four jhanas and eight samadhis to enter the extinction samadhi? According to the description of extinction concentration, it is quite similar to the enlightenment taught in Zen. Does one have to enter the extinction concentration to be “enlightened”?
2. Is there any difference between the second Zen and the third Zen in terms of images? At the end of the study, when he was in meditation, he only knew that he had cut off body consciousness and ear consciousness, but he didn’t know which Zen he was in.
3. In the fourth meditation, do you only have others to help you see if you have stopped breathing? Can you judge for yourself?
Guangche five rounds answer: 1. The ability to enter the extinction must have the ability of the four jhanas and eight samadhis. But it is not necessary to go through the four jhanas and eight samadhis one by one when entering. You can jump directly to Mie Jin Ding.
Enlightenment is a very general term. There are many levels of enlightenment. Enlightenment is also different in size and partial circle. Hinayana regards breaking self-view as enlightenment. The one who can enter into extinction must be the realization of the three fruits. That is to say, the absolute concentration of entering and extinguishing must have been broken. But it does not necessarily meet the requirements of Mahayana’s “clear mind and see nature”.
2. If body consciousness and ear consciousness are cut off during meditation, it must have entered the concentration state of the fourth jhana or above. It is no longer in the category of second and third Zen. The second and third meditations all have the feeling of body consciousness enjoying peace and joy. The fourth Zen has no body consciousness, ear consciousness, but the spirit is clear.
3. The Four Dhyana can be known by oneself. But it is not knowing by thinking about it, but understanding. If you move your mind to contemplate the few jhanas, you will definitely fall out of the four jhanas. But you can think in the access concentration (but if you think too much, the access concentration will also lose).
17. Entertainment and boredom
Netizen asked: I really want to know, how does the landlord spend 24 hours a day in this state? A little entertainment isn’t it?
Guangche five rounds answer: entertainment = boring.
Nan Huaijin said that the first step in spiritual practice is to learn to enjoy loneliness. hehe. . . .
(Editor’s Note: The need for entertainment is actually caused by afflictions. Ordinary people do not practice, and their afflictions must be satisfied, otherwise they will be restless and even psychopathic. But practitioners must look inside their own hearts, guard their hearts, and keep their hearts in peace. The mind is quiet and does not climb outwards, that is, the mind is pure. If the heart is pure, there will be the joy of loneliness. If you regard peace as happiness, you can enjoy this purity. The so-called pure happiness! )
18. Clear mind
A netizen asks: I don’t know my mind and see my nature, how can I see my mind and see my nature? Simply put. .
Light penetrates the five rounds Answer: Clear your own mind, see your own nature. Get rid of the darkness of ignorance, reveal the wonderful light of original awareness, and see the light of Dharma. . . . (Don’t expect to meet). . .
(Editor’s note: Seeing the nature of the mind is a Zen term. It refers to seeing the nature of one’s own mind. It is also called one’s original face . And this nature is Nirvana, which is the reality of the dharma realm. The Great Nirvana Sutra says: “Good man .It is the ultimate wisdom of the phase and dharma realm. The first meaning is truth, the first meaning is emptiness. Because of the lower wisdom, you can get the Bodhi of the sound-hearers. Because of the middle wisdom, you can get the Bodhi of conditioned enlightenment. Because of the upper wisdom, you can get the supreme Bodhi.” )
Netizen asks: Please advise. . . How did you overcome the love between men and women? I feel that this is the most difficult. Unlike others, you can let it go if you want to let it go, but it’s easy to do it again.
Guangche Wulun’s answer: There have been replies to the previous post, please refer to it.
A netizen asked: Sir, I sometimes have difficulty breathing when I meditate, what is the situation and how can I solve it?
And when the breath is broken in the fourth jhana, then what should you observe if you don’t observe the breath?
Light through the five rounds Answer: Breathing is broken. Just watch the breath when breathing stops. Breathing Qi is nothing more than flowing from flow to stillness.
A netizen asked: Also~~~ What is the basic line of meditation. . . I only know zazen
Guangche Wulun Answer: It is recommended to read the book “The Road to Dinghui” .
Beginners please do not post here. This post is not for beginners. Please read some Buddhist scriptures, and ask questions after you practice. Thanks!
A netizen asked: Recently, when I practice meditation, I occasionally enter the fourth meditation and then find that my breathing stops and I pay attention to it, but it falls out. Seeing that my predecessors express it is really beneficial. I am very grateful to have such a great virtue as the host who selflessly dedicates my practice experience. While I am practicing meditation, I feel that my body is also spontaneously connecting to the sky. Is it possible for the seniors to practice both Buddhism and Taoism because there is often a sense of energy in life?
Guangche Wulun replied: I don’t know much about Taoism , so let’s make a rash comment.
I think it is more difficult to cultivate both Buddhism and Taoism. Unless there is unity of opinion.
From the perspective of beginners, there is a big difference between Taoism and Buddhism. Taoism’s set of seeking immortality is a confusing view in Buddhism. Even if Taoism achieves the so-called Yang God, I am afraid that it is not as important as the first fruit in terms of wisdom that Buddhism values. . .
But Taoist methods also have merits, such as building foundations, abstaining from lust, and cultivating concentration, etc. These are also the basis of Buddhist practice.
The Taoist ventilation channel is also conducive to entering concentration. Maybe we can learn from each other in some skills. But in the theoretical system (opinion), it cannot be mixed.
I am quite opposed to the fact that many ascetics now put various Buddhist terms such as “clear mind and see nature” and so on when they see some light and shadow.
Aura is something to be discarded in Buddhism. In Taoism, it is something to be purified. It may be difficult for beginners to reconcile the two practice routes, and it may be possible to blend them with sufficient wisdom. But I find it difficult. . . It is better to maintain a single practice route, which is safer. .
A netizen asked: Is the Dharma line orthodox? Can you tell me about your lineage inheritance?
Guangche Wulun replied: How dare an egomaniac like me declare himself a teacher. . That would discredit Shimen. hehe.
Besides, when I said that the practice of the Four Dhyanas, the Eight Concentrations and the Extinction of Concentrations were all self-study before taking refuge in reality. A Buddhist dictionary + Baidu + several Buddhist scriptures + blindly asking for advice online is the original master. . . .
A netizen asked: Is it true that he was reborn in the Western Paradise of Ultimate Bliss ? (The question is lost, and the righteousness is added)
Guangche Wulun replied: I have not passed away yet, so I have not experienced this. But according to legend, yes.
Netizen asked: Thank you senior for your enlightenment. Since the last reply, I have reached a state where external breathing has completely stopped and I am relying on the fetal breath. And what method should we practice? My way of meditation is to listen and observe people, please guide me in the direction
Guangche Wulun Answer: As far as the practice of Buddhism is concerned, the purpose of practicing meditation is to cultivate wisdom more efficiently. Therefore, after the four jhanas are stabilized, you can practice vipassana. The most direct method of meditation in meditation is to observe the mind. Watching the mind is the mind that can see, know and feel. As soon as you intuit it, you will break away from the Three Realms (realms).
You can also continue to practice the four formless boundaries from the four dhyanas until you reach the absolute concentration of extinction.
It is also possible to practice visualization in motion after stabilizing the four meditations, such as the great foundation of mindfulness, the four foundations of mindfulness, name and form, the five aggregates, the twelve karmic conditions, the eighteen realms, the five kamikasas, and so on.
Until the afflictions are cut off, self-knowledge is liberated. Precepts, samadhi, wisdom, liberation, knowledge and view of liberation. The sequence is complete!
Netizen asked: For ordinary people, they have a family, a son and a job, and they have very little free time. All I can do now is to observe my own thoughts. For the outside world, try not to be turned around while learning. But I feel that my heart is not strong enough, and it is easy to be dragged away by things. For such a beginner, how to cultivate the mind? What book should I read? Can you recommend it?
Guangche Wulun answered: Reading Nan Huaijin’s book is more suitable for beginners. Nan Huaijin’s practice methods are basically very correct, and they are very experienced practice methods. Moreover, Master Nan’s lectures are more able to stimulate people’s motivation. Recommended reading.
A netizen asked: Brother, I really want to ask you for advice. I am entangled in some incidents of ghosts, gods and sentient beings. I am terrified and disturbed. I really want to ask for help. Can I ask you for advice? Thank you, Amitabha!
Guangche Wulun replied: I have no such experience of being entangled by ghosts and gods. So I can’t give you advice from experience.
But from a Buddhist point of view, I can give some advice.
According to Buddhist principles, the phenomena in your realm are nothing more than the five aggregates and eighteen realms. It is the manifestation and fabrication of the mind. Lost in all kinds of appearances and suffer all kinds of suffering. The entanglement of ghosts and gods is also one of these delusions. One should keep one’s mind clear, be indifferent in all situations, overcome greed, hatred and ignorance, stay away from all kinds of realms, settle down in pure loneliness, and then seek to escape from samsara and send out renunciation. If it can be done. I believe that ghosts and gods will also find it boring and don’t bother to talk to you. (A person with clear knowledge and righteous thoughts , all ghosts and gods cannot invade)
In addition, you can also do meritorious deeds “independently” to pay off your debts.
19. Common ills
Netizen asked: The landlord still needs to carefully identify, and refer to relevant classics for verification.
The first thing to do is to achieve the three fruits, and only the saints with the four fruits can achieve it. And the sage who has the first fruition has already tasted the taste of Nirvana. The landlord asks himself, has he obtained the holy fruit?
Moreover, the concentration of extinction will not enter naturally. You must focus on it after leaving the concentration of neither perception nor non-perception, and then you can enter it. Before entering concentration, you must determine the cause and condition for leaving concentration.
Guangche Wulun answered: There are a series of serious problems among modern Buddhists. I list some typical ones.
1. With a skeptical mind, guess and study whether others have proved the results or not.
2. Study Buddhism with the mentality of not being able to cultivate.
3. Do the “salvation of people” business with mantras.
4. Prove that you have “correct views” by refuting others with arguments.
5. Take various Buddhist activities as practice.
6. Use post endorsement as “Dharma giving”.
7. Presuming that it is impossible for others to cultivate on the grounds that the end of the Dharma is difficult to cultivate, and making it a career to attack those who are doubted.
For such a boring person, learning Buddhism will only bring more troubles to him. Precepts, concentration and wisdom are not reflected in his practice. Leaving was not his intention. What he cultivates is suspicion, jealousy, speculation, anger, greed for merit, and arrogance.
Netizens asked: Master! Take me as an apprentice! ! !
Guangche Wulun replied: I just study by myself. Some thoughts have been posted here. If it helps, that is my blessing.
As for accepting apprentices, I really dare not do it, because I have no qualifications, and I am afraid of misleading my disciples.
So it is recommended to learn from the Master. Follow the precepts as a teacher. Personal recommendations can be relied on: Master Guangchao and Master Dayuan.
A netizen asked: Can you tell me how did the host change in his state of mind and life before he finished the course and before he finished it?
Guangche Wulun Answer: The state of mind is gradually purified. From the perspective of meditation, it is from the normal state of distracting thoughts to gradually changing to a state of being pure and free of distracting thoughts.
In a normal state, it is gradually changing from a state of greed to a state of indifference. Sometimes it feels like nothing bothers me at all. Looking at the affairs, you will feel that you have no position. There is no difference between good and bad.
But there are advances and retreats in practice. If you slack off, your concentration will recede, as will your righteous thoughts. This trouble will arise again. Therefore, this pure state is also fluctuating. It is necessary to constantly cultivate Dinghui and keep the body and mind pure. Otherwise fall back. It’s also similar to ordinary troubled people.
Netizen asked: Rejoice and praise! Some people even meditate for decades but can’t get the point, and they can’t get in. The original poster has deep roots of wisdom!
I would like to ask for advice, I started to learn Buddhism, and I also want to start meditation, but my health is not good, and the fortune teller is very accurate, saying that my five elements are weak and my life is weak. Can I meditate in my physical condition? (I’m a little short of breath, numb in my hands and feet, etc.) I’m taking medicine now, but it doesn’t help much.
Answer from Guangche Wulun: I personally think that as long as the spirit is still good, one can concentrate on practicing the predestined state (such as observing the breath) to cultivate samadhi. And the meditation will be good for the body.
If you have any discomfort in your body, you can try to bear it for a while at the beginning, ignore it, and try to maintain a single-minded cultivation. If you have concentration, the body (it is just a feeling) can be discarded directly and enter a state of one-pointedness. That is, bodyless.
In this way, the body cannot hinder the practice of meditation at all. (However, if you cross directly in this way, your body will not be directly nourished by meditation).
If you want to be in good health, sit in shallow samadhi for a long time (constant breathing samadhi) while keeping your body moderately comfortable. Because of body awareness, the body will be supported by concentration and get better.
20. Desires are uncertain
Netizen asked: May I ask the landlord, how long did it take you to get the desired definition? Can you share your experience about Jiuxinzhu?
Guangche Wulun: First of all, I don’t think there is a so-called “desire to define”. There must be above the form realm.
The so-called desire to define is just to say that before entering concentration, carry out concentration. It is a state that has not yet settled down, but the mind is ready to enter meditation.
The so-called nine dwelling minds are to adjust the mind to overcome the nine states of distraction. Once adjusted, you can settle down.
This desire to define is only a little meaningful for beginners. For those who are proficient in the practice of concentration, the stage of access concentration is very short, and even one thought can enter concentration. The so-called access concentration only exists in the moment between leaving concentration and entering concentration.
A beginner may not be able to enter concentration for a long time, so he has been groping in the stage of access concentration (desire to define). This stage should not be too long. For example, if you can’t get into samadhi after dozens of minutes, you should check whether there is any mistake in the method of samadhi revision.
A netizen asked: Hello, I meditate and chant scriptures, can I enter meditation in this way?
Guangche Wulun replied: If you meditate and recite scriptures, if your mouth is moving, you cannot enter meditation.
If you recite silently in your heart, unless you stop thinking until the thought stops, and the thought stops automatically (breathing will also stop at the same time when you stop thinking), you are in meditation. If the voice of the heart is still ringing, it is not entering meditation.
Netizen asked: Thank you, I hope you can share more experience, both advanced and entry-level, I am just getting started now, I insist on meditating every day, and I can sit for an hour. , according to the method of observing the breath and sweeping the body; later, I gave up observing the breath and replaced it with chanting, chanting the Heart Sutra and the Great Compassion Mantra. Are you breathing directly? Hope to see more experience sharing
Guangche Wulun Answer: Practice Generally speaking, it is impossible to practice a method to the end. So I don’t have such a thing as direct breathing all the time. I will learn and practice all kinds of methods.
For beginners, the two most important things are to establish a precept and to gain peace of mind. You can use any method to achieve these 2 things.
The best way to self-cultivate wisdom is to read Buddhist scriptures. If a person keeps the precepts (mainly the precepts of sexual immorality) clean at ordinary times, and has the concentration power of the fourth dhyana or above in one thought, when he reads Buddhist scriptures, he can observe according to the text. While understanding the meaning of the scriptures, he can observe and practice. If the observation and practice are in place, the physical and mental benefits (or enlightenment) will be obtained immediately. In the scriptures, there are often people who have attained the purity of the Dharma eye because of a verse from the Buddha. That’s it. In today’s era, it is said that people are not good enough and cannot achieve enlightenment so quickly. In fact, it is not because of poor quality, but because the heart is not pure, and they cannot enter the meditation according to the Buddha’s meaning.
A netizen asked: May I ask you to start meditating from scratch. Did your legs hurt when you sat? Now that you have entered the Fourth Zen, do your legs still hurt? I meditate now and still suffer from leg pain
Guangche Wulun answered: Generally speaking, there will be leg pain. But there are two cases, the legs do not hurt.
1. After entering the Four Zens, the mind becomes one-dimensional. In the realm, there is only tranquility and tranquility, without body consciousness, and you forget about the pain in your legs (when you find that your legs hurt, it means you have fallen out of meditation).
2. It means that the energy is sufficient, the qi fills the whole body, and the legs are not only pain-free, but also very comfortable.
The first one is to put aside the feeling of the body quickly and enter meditation, forgetting the body and breathing. You can avoid leg pain (but you will find that your legs are hurting when you get out of samadhi).
The second way is to focus on the air in front of the nose when observing breathing. If you focus correctly, you will naturally be full of energy (the feeling of energy will become a pleasant feeling after a long time), and your legs will not hurt (legs out of concentration) no pain).
A netizen asked: After meditating for a while, I can’t sit in the double-legged position. Once during a lunch break at noon, I leaned on the chair, put my feet on the flowerpot, and went to sleep with my eyes closed. I didn’t think about anything, I just visualized the lotus flower, I felt like I entered a black hole space, it was very quiet, I felt that the body was gone, the body was a shell, the edge of the space was the skin, only the sound of breathing was still there , People outside can also hear their speech, but it is different from usual, it is very clear and there is no noise. I also realized that it might be a fixed state, but it was very comfortable anyway. After maintaining this state for a while, I thought that I should sleep for a while before I would be refreshed in the afternoon, so I went to sleep. After waking up, I felt very comfortable. My feet felt as soft as if I had stepped on cotton all afternoon, and I was in a good mood. Did you enter samadhi at the end of school? What is the entry? I’ve always wanted to know, and I hope you can share with me!
Guangche Wulun answered: According to the description, this is just an illusion. Not a fixed state.
Netizen asked: I think the poster’s practice is real. At the beginning, I didn’t believe that some people can reach the realm mentioned by the poster after more than one year of practice in the Dharma-ending period. After reading the post, I began to change my mind. I believed that the poster’s words were true. talk. Thank you sir for sharing your experience.
Guangche Wulun answered: Actually, in this era, there are many people who have practiced and attained enlightenment. I have personally encountered many, and there must be more that I have not encountered. But the current trend is widespread suspicion. When you say that you have achieved meditation, you will tell others lies. hat. This kind of general environment makes practitioners dare not stand out, but mantra masters are popular, which further contributes to the decline of Dharma. . . Shout out!
21. Cross-legged difference
Netizen asked: Many people are entangled in double discs and single discs? What do you think about this issue, from an empirical point of view. Thanks.
Guangche Wulun: In terms of actual experience, double discs are better. But regardless of double disc or single disc, you can enter meditation. Therefore, it is best if you can do double discs, but if you can’t, single discs are also fine. If you can’t, it’s okay to split the disk.
However, how the legs are folded will affect the form of energy. The energy of the double disk is aggregated, the energy of the single disk will be scattered, and the energy of the scattered disk will be more scattered. This kind of energy is the qi produced during meditation. The abundance of this kind of energy will affect all aspects of the body and mind. For practice, this kind of energy is the food for practice. Without it, the body cannot produce pleasant feeling, nor can light arise. The air channels cannot be unobstructed. No energy. In short, there will be various feelings of powerlessness. Many people are powerless in their practice because they cannot accumulate this energy. Including why you will quickly regress after violating the precept of sexual intercourse, which is also the reason for energy leakage. When this energy accumulates, it will transform the body and mind, or in other words, change the temperament. The essence of the energy generated by practice is the accumulation of merit and virtue, and it is the product of the practice of Dinghui, which is also supported by Dinghui.
Generally speaking, sitting in the double-legged position is more stable in meditation. The mind is strong (if the mind is weak, it will not be able to go to a higher level of meditation, nor can it last for a long time). No other posture can compare with the double disc.
Netizen asked: Thank you for your reply. As you said, double discs are indeed more stable, stable and energy-gathering. But I personally feel that it is for someone like you who has a good opportunity to practice. Many people do not have this blessing. Three seats a day is extravagant, and you have to worry about family work. If the wife has sex again, the progress of meditation will be even slower. Then, in the already limited time, if you insist on double-legged, I am afraid that it is more difficult to rest your mind. Over time, there may not be any entry, right?
Guangche Wulun ‘s answer: I will answer you with a sentence from Ma Yun: “Successful people always find ways to solve difficulties, while losers always find excuses.”
22. Improve memory
A netizen asks: I specialize in changing thoughts to recite the Buddha, and I use the method of changing thoughts to recite the Buddha in my daily life. After a few years, I have memory loss and often can’t remember things, which makes my personal life almost impossible to take care of myself. I don’t know if there is any question? How to improve memory? (The question is lost, and the righteousness is added)
Guangche Wulun answered: To improve eloquence, you can learn Yinming. Reason is the foundation of eloquence.
Forgetfulness is caused by your wrong practice. For the processing of distracting thoughts, there are two situations that make people forgetful. One is to suppress distracting thoughts and force the mind not to think, which will lead to no thought and enter the concentration of no thought. In this way, no thinking becomes a habit, so naturally you don’t think about it, and of course there will be phenomena of not being able to think about it. The second is to deliberately pretend to forget. Deliberately control thoughts to forget some things. In this way, over time, forgetting will become a habit, which will make people’s memory worse.
I specifically searched for some so-called mind-changing practices of chanting Buddha’s name. They transform the things encountered in life into another concept. For example, “Visualize when washing rice: a grain of rice is a sentient being, wash away the afflictions of sentient beings with the nectar of great compassion”, if you change your mind like this, you are actually intentionally forgetting the concept of rice and replacing it with another kind of delusion the concept of. In this way, the use of “thinking” is out of touch with real life, that is, when you need to use normal “thinking” in normal life, you can’t think of it. It is the phenomenon that you have appeared, and you are forgetful.
In my opinion, this kind of mind-changing practice is a big problem for ordinary people. Maybe it will become a mental illness.
It is recommended to stop practicing this kind of mind-changing practice as soon as possible and return to the normal state of daily affairs. When chanting Buddha, just concentrate on chanting Buddha, don’t change your mind. The same is true for watching Buddha.
In addition, if you need to improve your memory, you can hold the Void Tibetan Mantra more.
( Editor’s Note: The Bodhisattva Mantra of Void Storehouse
Amiluojadi anilajiabi Qianfu Suajabi kingbusajiabi
yabanajiabi bachiesami
Padalajiabi padalajiabi
sadalagalani huma huma huma huma
Maha Galoniga maha galoniga sawaha
Explanation: The above mantra can be read according to pinyin, and there is no need to worry about the pronunciation of Chinese characters. )
A netizen asks: Thank you, Bodhisattva of the Five Discourses! It should not be Wuxiangding. I changed my mind and was never in meditation. In meditation, you don’t suppress or follow, just watch the thoughts arise and disappear. What I’m talking about is usually, you can only turn to the Buddha’s name, and you can see the thoughts arise and disappear. Will this also happen?
It seems that if the method is used wrongly, it must be corrected in time. The path of practice is easy but not easy. Try the way you said.
Guangche Wulun replied: Then your change of mind is the second situation I mentioned. When you recite the Buddha’s name, just recite the Buddha’s name, don’t change your mind.
A netizen asked: “I have completed the four meditations, eight samadhis and extinction samadhis”—that is already an arhat! If there is no six supernatural powers, it is just an arhat who has liberated wisdom; if there are six supernatural powers, then it is an arhat who has all liberated, bow!
The answer to the five rounds of light: the arhat who can prove the absolute concentration is the arhat who is all liberated. But I am a layman, and my heart is full of unrealized liberation. Therefore, the way of arhat has not been achieved.
A netizen asked: Master Guangche Wulun, can you add me to QQ? I hope you can give me guidance on practicing meditation. My QQ number is 271600XXX, or you can send me the number, and I will add you
Guangche Wulun replied: If it is not convenient to say the question publicly, you can post it. The practice of meditation can be read The Way of Dinghui.
23. Dispelling confusion and enlightening wisdom
A netizen asked: Ask the teacher how to get enlightened? Benefit countless sentient beings, thank you.
Guangche Wulun replied: To be enlightened, one must cultivate wisdom.
First of all, let’s clarify righteousness, why we need to cultivate wisdom. It is to realize the goal of learning Buddhism. Such as seeking liberation, seeking enlightenment and so on.
Second, we must understand what wisdom is. Hui is for “fans”. In other words, the so-called cultivation of wisdom is to remove confusion. To get rid of one point of confusion is to gain one point of wisdom.
Therefore, cultivating wisdom is not to gain new insights or something new, but to remove some confusion. Therefore, the cultivation of wisdom is based on “the heart of no gain, the practice of no gain, and the realization of the fruit of no gain”. Here’s the gist.
Then, let’s look at Xiuhui’s deconstruction. The so-called cultivation of wisdom is to get rid of confusion. There are many kinds of confusion, many levels, and many types.
Generally speaking, it can be divided into confusion and confusion. From the perspective of delusion (heart, feeling, dharma, body), it can be divided into permanence, joy, self, and pure upside-down delusion.
For these confusions, there are specific practices to break through. (When we get rid of the confusion of seeing and thinking, we have attained the wisdom of liberation.) The most important thing to get rid of delusion is to get rid of the delusion of seeing. It is the confusion that “I” sees.
Then, in cultivating wisdom, there is a process from delusion to breaking delusion, which is the “seven factors of enlightenment” in the thirty-seven stages of the path, and the enlightenment factor of “equanimity” is enlightenment. The so-called giving up enlightenment factor means giving up, what to give up? It means letting go of obsessions.
The so-called “self-seeing” confusion is thinking that the body is my body. Think of the heart as my heart. To think that there is an “I” who eats, does things, etc.
In order to get rid of this confusion, the Buddha said in the Four Foundations of Mindfulness that one must contemplate the dharma without self. The so-called observation of dharma without self refers to breaking down daily behaviors into the causal reaction process of “dharma” to observe, and to observe continuously and diligently in this way. If the observation is correct, the seven factors of enlightenment will be produced sequentially. When awareness of equanimity arises, it will abandon the perception of “Dharma” as my own. It means breaking my view. (Note, it is useless to understand the theory, you must practice and experience it yourself, and when you get to equanimity, you will know that you have broken the separation and self-attachment) Next, get rid of thinking and confusion. The so-called confusion is the habitual attachment in mental behavior due to confusion in opinions. For example, fear of death (fear of “I” disappearing, clinging to the existence of “I”). For example, being greedy for enjoyment (thinking that there is an “I” enjoying, being greedy for pleasure) and so on.
In order to get rid of these confusions, the Buddha taught the four foundations of mindfulness. Among them, contemplating the impurity of the body, contemplating feelings as suffering, and contemplating the impermanence of the mind can all be used to get rid of confusion. You can choose one or more of them for repair. The elimination of delusion also requires the rise of the seven factors of enlightenment. When one attains awareness of equanimity, one has to relinquish the corresponding attachments.
Then, there is an important point, all meditation is done at one time. In other words, once you meditate on meditation, if you break it, you will break it. If it is not broken, it is tantamount to repairing in vain. Next time, raise the seventh awareness again from the head. Therefore, being able to practice meditation continuously for a longer period of time is the basis for ensuring the complete rise of the seven enlightenment factors at one time (the sequence of the seven enlightenment factors rises, it takes time to accumulate the process of quantitative change to qualitative change, and the rise of equanimity awareness is Qualitative change, followed by quantitative change). As for how long the meditation can last without getting distracted, it is supported by the concentration of the usual meditation. Therefore, only by cultivating samadhi can you sharpen your knife and not mistakenly chop firewood. Otherwise, the strength of samadhi will not be enough, or the time of samadhi will be too short, and the firewood will not be able to be cut.
The practice of the four foundations of mindfulness is briefly as follows:
Mindfulness of the whole body, contemplating the impurity of the body: it is the contemplation of white bones. Or contemplate the body as a rotten corpse, continue to contemplate, and develop an attachment to the purity of the body.
The second place of mindfulness of feeling is to view feeling as suffering: feeling as a feeling of suffering and happiness, and happiness arises from the cause and condition of suffering, and suffering and happiness are born again. Persevere.
Three-mind mindfulness, observe the impermanence of the mind: it is to observe the mind that can know, this can know the mind, the birth and death of thoughts, and there is no permanent dwelling time, so the observation of impermanence is permanent. And you have to give up the obsession that the mind is always “I”.
The four dharma mindfulness, the observation of dharma without self: that is, the observation of name and form, the causal reaction of all dharmas, and no dharma has the nature of independence and freedom, so it is viewed as non-self.
In addition, cultivating wisdom is a process of breaking through mysteries. The breaking of my view is the first fruit, and the subsequent breaking is the 2, 3, and 4 fruit. These delusions will regenerate until the ego is completely severed. Just like a tree, if the roots are not cut off, those branches can grow again. Therefore, there will be an iterative process in cultivating wisdom. Therefore, it is necessary to protect the quiet mind and righteous thoughts (that is, to maintain good precepts and cultivate concentration). Let troubles and obsessions have no growth environment. This is very important.
With the reduction of afflictions, the person’s insight and wisdom will gradually increase. Because of the improvement of insight, one can observe subtle phenomena. As wisdom improves, one can let go of all situations. In order to realize liberation, one should leave the three realms. Therefore, in cultivating wisdom to the end, one should leave all realms. That process, in Buddhism, is called realizing emptiness. That is, through meditation, observe all the dharmas in front of you, which are created by the mind, and stay away from them. When all dharmas are not in front of you, you will achieve liberation, or emptiness (called emptiness in the South). (Whether the last paragraph is liberation, I am not 100% sure, because I have not been liberated, and it is not my proof. So it is only for reference)
The other two articles, ” Structured Practice ” written by me , are posted here together to make up the three articles on precepts, concentration and wisdom.
[Original article, please indicate the source for reprinting]
The first chapter, the heart of practice.
The world is born in the world, all phases are created, and there is no cause and effect. The reason why practice can be done must have cause and effect in it. Therefore, the key to practice is to clearly create the cause and effect of “practice”. The first step is to make up your mind. If there is no motivation, there is no motivation to practice.
How to arouse the heart, from the structure of the aspiration, there are reasons, motives, setting goals, aspirations, and putting them into action. There are several steps. And the motivation will be accompanied by the practice, and these steps will be repeated continuously, so as to constantly arouse and strengthen the aspiration.
Reason: Different people learn Buddhism for different reasons. There are differences such as world-weariness, fear of suffering, seeking wealth, longevity, supernatural powers, wisdom, and blessings. Here, different intentions will lead to different results. So the motivation to practice is very important. Usually, I agree with such motivations as seeking wisdom, liberation, and freedom. Because this kind of aspiration corresponds to the Three Jewels, the merits and virtues of practice are easily aggregated and directed towards Buddhism.
Goal establishment: When you set your mind, you have a clear understanding of the Buddhist principles and fully believe that you can practice to achieve a certain goal. This is the most basic part of motivation. Without goals, there is no direction. Different people and different periods of practice can set up different motivational goals. But the goal is best to be simple and clear, and you firmly believe that the goal can be achieved through practice.
For the determination of the goal, it can be to practice “a certain meditation”, it can be “trying to achieve no place to dwell”, it can be “I want to enter Nirvana”, or it can be trying to “experience a certain scripture” and so on. This kind of motivation must be very interested in achieving this goal, and you must be confident, determined, and consciously capable of achieving this goal. Interest is very important. Einstein said that interest is the best teacher.
When the interest is strong enough, everything will revolve around the interest, and miracles will happen! We can always enjoy the things we are interested in, and we can always make achievements! So, set goals and make yourself interested in reaching them.
Put 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 I have seen too many students who study Buddhism and don’t know how to act. I hope to find a teacher outside, or I am busy practicing blindly. But it always falls by the wayside. Therefore, how to act is indeed a kind of experience and technology.
For actions, first of all, we need to decompose the structure of the action, cooperate with the goal, and formulate an action plan that we can implement.
From the perspective of action itself, it can be divided into “body action and mind action”. From the state of action, it can be divided into “actions during professional training, actions during daily work, and actions during sleep and rest”. We should formulate special solutions for different types and states of these actions around the achieved goals.
The action plan can be said to be our selection and application of practice methods. For example, for the goal of “seeking liberation”, the plan can be: “Physical conduct: no prostitution, no makeup, no meat, etc.”, “mind conduct: don’t want to be sexually explicit, not good at beauty, not good at food, etc.”, “When practicing: practice samadhi, cultivating wisdom, etc.”, “in daily work: keep the five precepts, the precepts of body and mind, etc. mentioned above”, “while sleeping and resting: hold the light and think about it”. The above is a plan for action. For those who have strong faith and can practice according to their aspirations for a long time, there is no time limit. If you believe in a bodhisattva, you can make up your mind to do certain things in the future. If you are not confident enough, you can set a time period for practicing, for example, 7 days, or N multiples of 7 days, and add an aspiration, within this time period, vow to do it. This is a process of weaving the inner “dam” with the heart. This “dam” is the “precept”, and the establishment of the “dam” is the “precept body”. This is very, very important. Everything starts from here. Without this, practice is impossible. Remember, practice is to establish the path of Bodhi in the heart, and then change the body and mind.
Part Two: The Practice of Meditation
[Original, please indicate the source for reprinting]
Meditation is the “study of concentration” in the three studies of precepts, samadhi and wisdom. It is also said that the practice of samadhi is the practice of cessation. The so-called stop watching. In fact, only a verb, must be a noun. Stop is the cause, must be the effect. In a word, you can attain concentration by practicing cessation.
There are many ways to practice tranquility, such as observing breathing, observing bones, observing Buddha’s appearance, observing the heart, observing feelings, perceptions of the head, and any state can be used to cultivate tranquility. The so-called practice of stopping means stopping at one state.
From the point of view of Dharma, I personally recommend that the general public practice breathing meditation, because breathing meditation is one of the two gates of nectar.
From the perspective of the practice structure of meditation, it can be divided into initiation, acquisition of appearance, stop at appearance, abiding in appearance, continuation of abiding in appearance, adjustment of mind and fine appearance, stop in appearance, abiding in appearance, jumping in abiding appearance, exiting concentration, etc. process.
Therefore, to practice concentration, you must first have the heart, determination, perseverance, and willingness to practice the body and mind to achieve concentration. For details, please refer to the first article “The Heart of Practice”
Second, you should choose the method of meditation. Here we take observing the breath as the method.
First of all, the best posture for meditation is double cross, followed by single cross, then loose cross, and sitting on a stool again. In any position, push your tailbone away, keep your spine straight, and keep your body comfortable and relaxed.
After relaxation, there is an instruction on meditation practice:
1. Take the phase: Take the phase of breathing. That is, to be aware of the air (phase) of breathing. Breathing qi has phases such as “hot and cold”, “thickness”, “smoothness”, “length” and “in and out”. Take any pair or one, and experience the phase of breathing. Generally, the Qi in the middle of the person is taken. The so-called observation of nose and white (white means qi, and the breath exhaled in winter is white). That is to say, taking phase is to feel the cold or heat. Sensation is a verb, and cold or heat is the “matter” felt (matter is the breath of air). When I breathe, I feel the air is cold, I feel the cold, I feel the air is hot, I feel the heat, the alternating hot and cold, the awareness itself is always there (remember this is the main point). This continuous and clear perception of a certain substance is the perception. ——–Remember the skill of taking the form (verb, or it can be called to feel the form) is the key to the practice!
2. Stop at form: When we can clearly take form and continue to feel the “matter”, at this time, people who have just practiced meditation, because they are used to distraction, often forget to take form and go to distract their thoughts. Things, or to feel the feelings of other parts of the body, etc., this kind of situation is scattered, that is, there is no “taking phase”. Therefore, we should keep awake, constantly control the mind and constantly take pictures.
3. Living in form: If we control our mind to take pictures continuously according to the above, gradually, our mind will leave less and less time to take pictures, and thus get used to taking pictures. In this way, our energy will rise, and the mind will continue to take the form very stably, without special control. At this time, it is the form of abiding. This is also called “entering concentration”.
4. Sustained abiding phase: When we maintain a continuous abiding phase for a period of time, it is the so-called “dwelling in concentration”. It is better to keep the time of staying in the form for about 30-40 minutes (because meditation requires such a long period of stable concentration). How to train this continuous abiding state? We should make a vow to live for a certain period of time at the stage of aspiration (or when we take the seat). In this way, when the time is up, we will come out of concentration by ourselves because of the blessing of our vows.
5. Adjusting the mind to get the details: After we have the ability to enter the meditation, we need to master a skill, training up and down meditation. How about up and down meditation, which is to adjust the concentration of the mind and the subtlety of taking pictures. Usually, if you want to meditate, you need to adjust and focus more on the image acquisition, which is more subtle. Although whether it is the first jhana, the second jhana or the third jhana, taking the form is the touch of breathing, but there is a difference between coarse and fine. If we succeed in adjusting the mind to take the subtle aspects, we will feel that the state of meditation is deeper and more stable, and it is not easily disturbed by external sounds. And when it comes to the fourth jhana, the breath will stop. At this time, taking the phase is still the tactile sensation of the middle part of the human body. It’s just that many people are obsessed with breathing, which will cause the breathing to be intermittent and unable to live firmly in the fourth meditation. At this time, forget the concept of breathing, and simply take the form of touch. As for the lower meditation, it is the opposite of the upper meditation. You should adjust your mind to take the rough appearance, and realize the difference of “appearance” in different meditations, and train to live in it.
6. Jumping and dwelling: If we practice the upper meditation and lower meditation as above, after more training, we will be very familiar with the difference between different meditations for the same perception. At this time, we can train one thought to enter a certain meditation , For example, enter the fourth meditation with one thought, stay in meditation for 5 minutes, then come out of meditation, and enter the second meditation with another thought. This can train 1, 2, 3, 4 zen jumps. This kind of training is conducive to the ease of mind (if one has the ability to practice the four-empty concentration and the extinction concentration, such training can achieve the Lion Leaping Samadhi and Transcendence Zen, which are the basis of the mind-free training).
7. Out of samadhi: At the end of the samadhi practice, it is necessary to train the movement of samadhi, understand and control the mind not to take signs, but to return to the normal state of relaxation. And to relax, rub your legs. The most important thing is that after coming out of samadhi, you should dedicate your merits to the public (such as dedicating in the practice of loving-kindness). This is a very important point, which can increase the merits of meditation and reduce negative conditions.
A netizen asked: Master, did you have a good temper before practicing meditation,,,, is it more difficult for people with a temper to practice meditation?’
Guangche Wulun replied: Big temper, just aroused anger. Greed, hatred and ignorance exist in the hearts of every unliberated person. As long as it is caused by causes and conditions, there will be hatred.
Anger is definitely not good for practicing meditation. But it doesn’t mean that people with a big temper can’t cultivate samadhi. No matter how angry you are, you will never lose your temper all day long. There will always be moments of peace. When the mind is calm, it is the same as ordinary people, there is no difference, and it can also be cultivated.
Another thing is that people who practice meditation well may have a stronger temper. Because, people who practice meditation, or usually refrain from anger, once they break through the fence of restraint (precepts), their temper will become more severe. But this is a big setback.
Also, losing your temper can have an unclean effect on your body. Observing in meditation, the body will have burning pain after anger (opposite to tranquility), and cause more impurity in the body, which will affect the ease of meditation.
Therefore, people with a strong temper should start from abstaining from sexual abstinence, and if you abstain from sexual aversion and greed, the power of anger will be weakened. And supplemented by compassionate mind therapy. More meritorious deeds. If you cultivate in this way, the affliction of anger is not difficult to deal with. . .
A netizen asked: Can you share your experience in meditation practice, including the experience of entering and exiting meditation,
Guangche Wulun answered: Too much experience, it is useless to talk about it in general. The classics clearly describe the state of the four meditations and eight samadhis. Why do I need to repeat.
When asking questions, it needs to be actual practice. If you have questions about practice, you should answer them when you have questions. If you are greedy for the Dharma, like a monkey breaking corn, learning one Dharma and throwing away another Dharma, soaking in the Dharma all day without practicing it, you will eventually become an old fritter. I have been greedy and studying the Dharma all the way, but none of the Dharma can touch me, and I have achieved nothing in the end!
A netizen asked: May I ask Bodhisattva, how to acquire knowledge in the Four Zens? Thanks.
Guangche Wulun answered: Knowledge cannot be learned in the four meditations. Make no mistake.
The fourth jhana is the state of concentration. What is cultivated in the samadhi is the samadhi and the pure and pure mind of the four meditations.
Although it is said that after attaining the Four Dhyanas, you can learn everything and accomplish whatever you want. That is to say, regular practice of the four meditations can make the mind clearer, and it is easy to learn various careers, including supernatural powers and even Nirvana, which can be achieved. But this does not mean learning in the four jhanas. . . .
24. Empty Samadhi
Netizen asked: Hello Brother Wulun, when I usually meditate, I just let go of my thoughts and settle down, because I can’t pay attention to the breathing or the movement of the lower abdomen. It should be possible), but I seem to have heard a saying that this way of letting go of thoughts, after a long time, you will get used to cultivating no thoughts, which is wrong, but I think my way of letting go of thoughts is not the same as listening to The purpose of the sound of the ears should be the same, isn’t it all to get rid of distracting thoughts? I don’t understand why I say my method is wrong? please give advice
Guangche Wulun Answer: There is no problem with this method of letting go of thoughts and becoming quiet. Of course, you don’t have to worry about breathing and other things when you practice in this way. Everything is empty.
In this way of cultivation, under normal circumstances, one will not enter into a state of inconsistency. Don’t worry too much.
“Emptiness”, in Buddhism, originally has many meanings. Both Prajna and Madhyamaka are known as Kongzong. Empty all dharmas as the essence.
Letting go of thoughts, and even letting go of all dharmas, is a very good way to practice.
But there is a difference between prajna emptiness and living in emptiness. It is so subtle that it is difficult to express it in words, and it needs to be practiced and experienced by oneself.
In short, practice more Prajna ( Heart Sutra , Diamond Sutra ). To correct the “emptiness” that one has cultivated. That is the correct practice. In the case of positive aspiration (renunciation), even if you mistakenly enter the no-thought concentration, you can discover and correct it yourself. There is no need to be afraid. Being afraid of wolves and tigers is itself an obstacle to spiritual practice. Dare to take risks is the courage of wisdom!
( Editor’s Note: If you practice with the method of emptiness and all methods, you can finally enter the emptiness samadhi. This is one of the practice methods of the three doors of liberation. According to this practice method, “emptiness” becomes a verb. At the end of the practice, “empty consciousness is extremely round” At the same time, it is also necessary to be able to emptiness and emptiness, that is, the emptiness samadhi. It is the Shurangama Sutra that says “emptiness is emptiness”)
A netizen asked: I am grateful to Brother Wulun for his guidance. I am relieved. Besides, I have not reached that deep state of meditation. I am relieved now. But I would like to ask my brother a question. When I was meditating yesterday, I suddenly couldn’t feel my breathing. Now, I don’t know whether it’s the extremely weak breathing or no breathing. Anyway, I can’t feel it anymore. At the same time, I feel that there is a small ball of air in the lower abdomen that is obviously moving, like the size of a ping-pong ball. I don’t know if it’s the air or what. I don’t pay attention to qi channels when I meditate. How can there be a cloud of qi? I don’t understand. Please help me. Also, when I can’t feel breathing, my heart will be very flustered. At this time, where should I focus my attention to relieve it? , Brother, please give pointers, thank you brother, thank you
Guangche Wulun replied: Since you are practicing the method of letting go of empty thoughts and entering tranquility, you should not have these problems. In my opinion, the breathing, qi, feeling, panic, etc. in your question are all thoughts, and they are all things that should be emptied. This is called nothing in the world, mediocrity. . . .
It should be completely empty. . .
A netizen asked: What should I do if my body hurts while meditating?
Guangche Wulun Answer: Try to endure. I can’t bear it. Rest and relax for a while before sitting. If you have concentration, empty your body into concentration. Don’t worry about these pains.
A netizen asked: I don’t know how to breathe when I meditate, or is it controlled by my consciousness, I don’t have to worry about breathing until I calm down, I don’t do anything and don’t think about anything, but instead I don’t know how to breathe, it’s bothering me….
Guangche Wulun’s answer: To observe the breath does not need to control the breath, but to observe it from the perspective of a bystander.
A netizen asked: Is it better to use a doctor or a qigong master to help you practice?
Lighting the Five Wheels Answer: Physical comfort is conducive to meditation. External help can make the body comfortable and has a certain auxiliary effect. But not at all.
Netizen asked: Thank you brother for your help. But my problem is that after I calm down, as long as I have fewer thoughts and observe, it will affect my breathing, and it becomes like controlling my breathing. I really don’t know how to…
Guangche Wulun replied: Change the way of thinking. Perception is also possible. Conceptual heads do too. You can also observe “knowledge”. It is also possible to visualize the view of white bones. casual. . .
A netizen asked: Master, does it mean that after practicing the Four Dhyanas, there will be no desire in life, no lust for money?
Guangche Wulun Answer: The four meditations refer to the state of concentration. At the time of entering samadhi, the afflictions in the desire realm cannot be subdued temporarily.
But it’s impossible to settle down and not come out, right? You have to decide. After leaving samadhi, you are still in the realm of desire. How can there be no desire if there is no breaking of self-view and removal of afflictions?
It can be said that after practicing the Fourth Dhyana, if one does not know how to become pure, purify one’s body and get rid of afflictions, and let go of one’s desires, one’s desires will be greater than ordinary people’s. Because he has enough energy and more capital desire. Ordinary people have the will to do what they want, but they are powerless to do what they want. Those who practice meditation have a strong heart and strength to act on their desires. If his behavior corrupts his practice, he will also be powerless. . . .
Netizen asked: Master, you didn’t reply to my above question,,,,
Guangche Wulun replied: The previous post has already been answered.
A netizen asked: You didn’t teach me not to pay orders at night,,,
Guangche Wulun answered: Does this need to be taught? It’s not over after one night.
A netizen asked: The key is that I still can’t get into samadhi. Will it affect my body if I fall asleep after sitting for a long time?
Guangche Wulun replied: Then cultivate into samadhi. Just lie down and sleep when you sleep, don’t make a mess.
A netizen asked: If the form realm does not need to have a luminous appearance, then how to observe it?
May I ask who is your current master? Has it been verified for you?
May I ask if your extinction was fixed in the form realm?
Light penetrating the five rounds Answer: Those who enter concentration by observing the touch of breathing do not necessarily have light. Or one who observes the mind and becomes samadhi does not necessarily have light.
For example, if one enters into no-thought samadhi, his samadhi does not have light. But it is the four jhanas. Therefore, it is not necessary to have light as the prerequisite for entering meditation.
The extinction concentration has already left the three realms and cannot be cultivated in the form realm. It is necessary to pass through the formless realm, and temporarily eliminate self-attachment to enter into extinction. Otherwise you cannot enter.
Netizen asked: Hello, brother, I have a few questions to ask at the end of the school, and please do not hesitate to give me your advice!
1. After sitting down at the end of the school, I felt that my previous mind was like sewage full of ink. After sitting down, I felt that the sewage became clear, and I felt an indescribable sense of comfort in my heart. Is this considered to have entered samadhi?
2. At the end of the study, I have been practicing with reference to Master Guangchao’s “The Road to Dinghui”, and I feel very useful. When my breathing is very weak (as if I have nothing), I try to stop breathing, but there is a severe abdominal ups and downs, and I ca n’t stop . Does this mean that it is not yet time to stop?
Brother please answer
Guangche Wulun’s answer: 1. This kind of situation should be the continuation of the light and peaceful feeling after entering meditation. Therefore, it should have entered samadhi. Or at least the state of access concentration.
2. Meditation, the cutting off of breathing, generally occurs naturally, and does not need to be cut off deliberately. Trying to stop breathing has actually deviated from the object of entering concentration. When the breath is very weak, if the breath cannot be broken, you should concentrate more on observing the pause between breaths. And try to dwell in the short pauses between the in-breath and out. This way you can find the doorway.
A netizen asks: The path of Dinghui does not talk about the practice of eliminating concentration.
Guangche Wulun replied: I have already talked about how to cultivate the ultimate concentration in the previous reply. You didn’t read my previous reply carefully. I didn’t want to answer such repetitive questions. Let me talk a little bit more today. Extinction must be self-extinction consciousness. Its basis is neither imagination nor non-imagination. Those who know how to go from the Form Realm to the Formless Realm from the Fourth Dhyana House know that from the eighth Dhyana House to the Formless to Extinct Concentration. Therefore, if you want to practice cessation and concentration, you must first cultivate the four jhanas and eight samadhis.
Netizen asked: Hello brother, please tell me, I have encountered two situations when meditating. 1. I suddenly feel that I am inside my body, and I feel that my body is separated from me. Ah, but at the same time I felt a little dizzy; 2. I suddenly felt that the body was very huge. I realized carefully that the body itself did not become substantially larger. I just felt that the body was as huge as a mountain, but it came out after a while. I can’t fix this state. Are these two situations normal? What is the state of the stage? I really want to enter the first jhana, how can I enter the first jhana?
Guangche five rounds: The first one is normal.
The second type is usually a phenomenon in the early stages of meditation. Its essence is the illusion of changes in Qi channels. It is just a process of gradually unblocking the Qi channels. If you ignore it, it’s normal. If you think it’s great, but you’re stuck in an illusion, it’s not normal. As you meditate for a long time, the Qi channels will be unblocked, and these hallucinations will disappear.
There are many ways to practice the first meditation. You can refer to my previous reply.
A netizen asked: Thank you, brother, for your guidance. Does the first type of normal mean the only way to go through in the early stages of meditation? Or is it normal for this phenomenon to occur, and there is nothing strange about it; at what stage of cultivation can the soul leave the body, my two-month-old son passed away a few months ago, I want to see how he is now
Guangche Wulun replied: I have no experience in getting out of the body. Buddhism also does not advocate the practice of leaving the body. So, I can’t talk nonsense. You can refer to the practice of supernatural powers in Visuddhimagga. If one cultivates the eyes of the sky, one’s heart, and one’s destiny, one may be able to find out the reincarnation of the deceased. But I want to say that if you don’t develop supernatural powers through good meditation practice, you will basically be possessed by demons and ghosts if you practice supernatural powers in such a daze. So be careful!
25. Cross leg pain
A netizen asked: Brother, there are two problems in the last school recently, please enlighten me!
1. The problem of leg pain: Do you have leg pain before the third meditation? Didn’t it mean that after entering the first meditation, there is only joy and feeling? How can there be pain?
2. A few days ago before I meditated, I had an idea that it would be great if I could do the three meditations at once (I didn’t do the three meditations a few times before), but after sitting for a few breaths, I found that my legs were gone, followed by The body also disappeared, and I couldn’t think of where my legs and body were, but this situation only lasted for about 5 minutes before it came out. I haven’t entered the 3 Zen again these days. What’s going on? ah?
Brother please answer! Thanks!
Guangche Wulun’s answer: 1. If you enter meditation, you should not have leg pain. Because meditation does not correspond to suffering. However, some people cannot concentrate, that is to say, their meditation is unstable. It falls out of meditation at once and is in access concentration (access concentration is also divided into 1234 Zen access concentration). Many people think that they are still meditating in this situation, but they will feel pain in their legs at this time. If you can concentrate and continue to live in the object (entering samadhi), you will forget about the leg pain again.
Therefore, leg pain is not a matter of how many meditations, but that all legs hurt, and it only depends on whether you are in meditation.
But there are some meditations, no matter whether you are in the concentration or you fall out of the access concentration, your legs don’t hurt. That’s when the energy is very strong and the qi fills the whole body, that’s what happens. Such as transcending the mundane samadhi, fruit samadhi. And some special samadhi, etc. This kind of meditation with wisdom will not cause leg pain and will change the physical body.
2. To practice meditation, one can freely enter and exit. If the training is proficient, as you said, you can go up to the third or even fourth meditation in a few turns. It is also possible to go down to the second jhana or the first jhana after several changes of thought. The body completely disappears, usually in the state of the third jhana or above. This kind of training is very important. Through this kind of training, the efficiency of meditation can be improved (no need to wait for the fourth meditation). Moreover, this kind of training itself is a more excellent training of concentration and illusion. If you can train 1-4 Zen in this way, and continue to train a few times to enter the formless realm and 4 emptiness, you can achieve the ability to surpass Zen. If you continue to study the extinction concentration and practice it in this way, you will become the Lion Fenxun Samadhi. This is the key to Zen Paramita! It is the basis for the liberation of the mind.
Netizens asked: How to resolve the fear of death in the previous life
Guangche Wulun Answer: Everyone will have the fear of death. Whether it is death in this life or in the previous life, as long as it is death, it will be feared. To resolve it, in Buddhism, it is to realize the truth of no-self. Don’t cling to having an “I” and scare yourself like this.
To understand “non-self”, the Buddhist method is to practice precepts, concentration and wisdom. All my above posts talk about how to cultivate precepts, concentration and wisdom. You can refer to it.
26. Inner Touch of Joy
A netizen asked: Brother, there are two more questions at the end of the school, please trouble me to answer them.
1. Moxue suddenly remembered that there was a person named Future Chan before the first Zen. Do you know about it, and have you realized it? Can you explain it to Moxue?
2. In meditation, there is a state called inner touch bliss, what is it like?
Guangche Wulun answered: Future Zen is the so-called definition of desire. I talked about desire to define in a previous reply. You can refer to it.
The wonderful joy of inner touch is the pleasant feeling produced by meditation. The first jhana is the weakest, and the third jhana is the strongest. 4 Zen and above are gone.
If you ask what this kind of happiness is like, you can roughly describe it as comfort, from the inside to the outside and even outside the body. But this kind of happiness is produced by the energy of meditation. The stronger the energy, the stronger the happiness experience, and there will be a strong light. If the inner scene of meditation is pitch black, it can be said that basically the pleasant feeling will not be too obvious. Only when energy is concentrated to a certain extent, light will come out, and pleasant feelings will come out at the same time.
There are many interpretations of this light. Some say it is energy, some say it is energy, some say it is mind-generated materiality, and some say it is merit. etc. No matter what you say, the essence is the same thing. This is the root of the bliss of inner contact, the phenomenon of the joy of both body and mind.
Netizen asked: same question, time arrangement
Guangche Wulun’s answer: Regarding the time arrangement, I have already talked about it in the section on how to arouse the heart in “Structured Practice”. So no more repetitions. Please check the front post or Baidu.
Question from a netizen: Please ask a netizen: Do I need to open or close my eyes when meditating in meditation? Buddha
Guangche Wulun answered: All can be done. It is generally recommended to close your eyes.
A netizen asked: Excuse me, if you let go of your mind and purify your thoughts, and enter into the Four Dhyanas, are you clearing your mind and seeing your nature? I think it is. Please advise sir.
Guangche Wulun replied: The fourth dhyana is not to see the nature clearly. The Four Dhyanas are just worldly samadhis.
Seeing the nature clearly is the essence of enlightened mind. The four meditations are the foundation of wisdom cultivation. It can be said that cultivating the Four Zens well is a necessary condition for clarifying one’s mind and seeing one’s nature. But you can’t draw an equal sign.
27. Emptiness
Netizen asked: Excuse me, great virtue, I heard that there are two stages in practice, one is that people have no self, and the other is that dharma has no self. All dharmas have no self, that is, empty. So
1. Is emptiness all one? Does everyone have an emptiness or does everyone share an emptiness?
2. Where is emptiness, whether it is in the human body or not in the human body. Out of the world or in the world.
3. How to enter emptiness and how to exit emptiness. When entering emptiness, where is the personal consciousness? If the personal consciousness is still there, how is it called emptiness? If the individual consciousness does not exist, how can one enter emptiness by oneself?
Guangche Wulun replied: The meaning of Mahayana is very profound, and I am still in the process of groping for personal practice, so I dare not say that I have fully understood Mahayana. Therefore, the following answers are just my personal understanding, not guaranteed to be absolutely correct. for reference.
1. Is emptiness all one? Does everyone have an emptiness or does everyone share an emptiness?
Guangche five rounds answer: Emptiness refers to the state of extinction of illusion, not the state of non-illusion. This state has many terms in Buddhism. The Hinayana talks about Nirvana , and the Mahayana talks about emptiness, true suchness, Tathagatagarbage, Dharma Realm, Dharma Nature, Dharmakaya, Great Light Storehouse, and so on. And all our sentient beings, the world, etc., are the manifestations of this emptiness Tathagatagarbha. Emptiness is the dharmadhatu. The three thousand great thousand worlds are all in the Dharma Realm.
2. Where is emptiness, whether it is in the human body or not in the human body. Out of the world or in the world.
Guangche Wulun Answer: Same as the previous question. The world is an illusion based on emptiness. (To use a metaphor, the artistic conception is like the dharma realm, and an image conceived by the consciousness is like the appearance of the world)
3. How to enter emptiness and how to exit emptiness. When entering emptiness, where is the personal consciousness? If the personal consciousness is still there, how is it called emptiness? If the individual consciousness does not exist, how can one enter emptiness by oneself?
Guangche Wulun Answer: To enter emptiness, one must abandon all illusions. That is, stay away from the Eighteen Realms. That is to leave the three realms. That is to practice meditation for the ninth stage of concentration, practice eight backs and so on.
The state of entering emptiness, there are many descriptions of the state of entering emptiness in Mahayana Buddhism. For example, the void is shattered, and the earth is flat; the moon shines cold light, and there is no one around; Well, since it can be described by a state, it must be sentient. If this is deduced according to common sense, it must be conscious. If the consciousness is still there, how is it called emptiness? According to some sayings, coming out of the state of Nirvana, he will know that the mind is neither born nor dead. Didn’t the Sixth Patriarch say, “When is the self-nature, there is no birth and death; when is the self-nature, all dharmas can be produced.” According to my understanding, not only consciousness, but also the six roots, six dusts and six consciousnesses are still in emptiness. However, the six roots, six dusts and six consciousnesses are all empty, that is, after the eighteen realms of the three realms are disillusioned, the eighteen realms Presented in its true colors, that is, all the Eighteen Realms are transformed into “empty”. (Didn’t the Song of Enlightenment say that the empty body is the Dharma body?) At this time, there is no difference between the six sense organs, the six dusts and the six consciousnesses, only the light of emptiness. According to Buddhism, this is called attaining fundamental wisdom .
How to get out of emptiness, emptiness is the essence, there is no problem of getting out of emptiness. There is only a problem of getting lost in emptiness. Ordinary people who do not practice and cannot realize the selflessness of dharmas are considered to be lost in emptiness. For those who have attained fundamental wisdom, there is a process for him to come out of emptiness (that is, re-dependent origination, the present physical and mental world). It is necessary to experience emptiness without getting lost at the moment of dependent origination, which is the so-called preservation. When there is no loss of emptiness at all times and all actions, and when you use it freely, it is the so-called realization of the wonderful heart of perfect enlightenment , or the enlightenment of Dzogchen, or the attainment of Buddhahood in one body.
( Editor’s Note : According to the doctrine, the “emptiness” of emptiness is an absolute vacuum . That is, there is no dharma in the air. At this time, the one who knows the emptiness is the original awareness, the awareness of the original emptiness. Emptiness is the awareness. It is also the fundamental ” Wisdom”. At this time, the wisdom of the situation is not the same. According to illusion, all conditioned dharmas are just the illusionary appearance of this “emptiness”. And this true “emptiness” has no form, and there is no dharma, that is, there is no dharma to be obtained. It is nothing to gain, original awareness to be empty, original wisdom to be clear, original nirvana to be liberated, that is, the original face of all dharmas. In this matter, there is no form and no action, and words cannot describe its appearance, so words can judge the way, and only evidence is knowledge! Xiu must not make an understanding of “there is an empty space”!)
A netizen asked: After reading the post, rejoice and lz the merits.
I am a beginner with a little experience in learning meditation, and I would like to ask such a question: Every time I meditate, I feel uncomfortable in my chest and heart, so I keep looking at this place. Then the uncomfortable feeling will become bigger and bigger, more and more painful, and sweating. It will slowly melt away after half an hour. If you don’t look at this uncomfortable heart and just look at the breath, then the pain will not expand.
I know that the general practice of samadhi is to watch the breath. If you want to watch the breath and look at the heart, it is wrong. However, it is also said that it is good to cultivate concentration in one place, so can I also practice concentration in this feeling place? And the pain made me worry about something wrong with my heart.
Another problem is that there are often pains and negative feelings when meditating, such as leg pain. Then I kept watching it, and there would often be a peak of pain for a period of time, rushing to the forehead, trembling or even crying unconsciously, and there would be a feeling of transparency after it was over. And then sometimes the pain goes away, or I feel the pain is there and I am here, undisturbed. And sometimes even stop breathing within ten seconds after this peak.
I’m not familiar with meditation theory, and I’ve been practicing mindfulness-based psychotherapy, so I’ll pay more attention to negative emotions. Wondering how to look at this experience of mine from meditation or even Vipassana. I understand that I haven’t settled into samadhi yet, but I may jump into a higher level of samadhi occasionally, but immediately go out again because there is no sequence of practice and the instability is not stable. Or the cessation of breathing does not necessarily mean that the fourth jhana must be touched, and the fourth jhana will definitely stop breathing.
Thanks!
Guangche Wulun answered: Breathing stops for more than ten seconds, this cannot be definitely called breathing stop. Because you can hold your breath for tens of seconds or even minutes.
The cessation of breathing in Sizen is not suffocation, it is a natural cessation, and the time can be as long as 1 hour or more.
Meditation meditation can observe pain. Use pain as an object to practice meditation. However, the normal reaction is that when you meditate on pain, the pain will disappear. Pain becomes a less painful sensation. Therefore, the more you contemplate, the more you feel pain. Maybe you are just practicing endurance, and it is not the focus object of meditation.
The practice of meditation has its rules. Generally, it is first to enter shallow concentration, and only after the concentration is deepened can one be able to enter deep concentration. I didn’t say that you can jump between the four jhānas and the scattered state casually. Unless it is a person who has practiced for a long time and has the ability to practice Zen or the Lion Samadhi.
(Editor’s note: Those who practice meditation at ease, and those who practice meditation and jumping freely, can achieve transcendent samadhi. If they have achieved extinction, they can practice lion Fenxun samadhi. These two samadhis are the foundation of Mahayana paramita. There are transcendent samadhis Kung fu, the efficiency of practicing all Buddhist dharmas will be greatly improved. Those who have achieved the Lion Fen Xun Samadhi are the Dharma Banner of the Dharma and the Dharma! It is the symbol of the realization of the liberation of the mind and the ease of the mind.)
A netizen asked: Brother, a few days ago when I was meditating next to my wife, she fell asleep first, and she woke up after I meditated. She actually said that she felt like she was floating in the middle of a dream, and she felt very peaceful. Will meditating by myself affect those around me?
Guangche Wulun answered: Of course. The stronger the energy in meditation, the more it can affect the people around you. Hearts can also influence each other.
A netizen asked: In other words, the more people meditate or meditate together, the better the effect?
Guangche Wulun Answer: Not necessarily. People who meditate together will influence each other. If one of them suffers from illness, or does not practice meditation properly, his influence will be negative.
28. Tathagata Tibetan
A netizen asked: May I ask what is emptiness and Tathagata Tibet? (The question is lost, and the righteousness is added)
Guangche Wulun replied: These should be cultivated honestly, to break the Three Realms, to prove, and then it is possible to touch a little bit. Don’t make wild guesses based on your own thinking. That’s useless.
Tathagata Zang, said in the Sutra of Perfect Enlightenment, “Those who cultivated perfect enlightenment in the cause of the Tathagata know that it is an empty flower, that is, there is no cycle, and there is no body and mind to experience life and death . Those who know the void, that is, the appearance of empty flowers, can not be said to have no consciousness, and whether there is or is not, it is called pure awareness and obedience. Why, because of the nature of emptiness, because it is always motionless, because there is no arising and extinction in the Tathagata. Because of ignorance and vision, such as the nature of the dharma world, which is perfect and permeates the ten directions, it is called the Dharma practice of the cause ground. Therefore, Bodhisattvas develop a pure heart in the Mahayana, and all living beings in the last age will practice according to this, and will not fall into wrong views.”
This is Tathagatagarbha’s view. All kinds of thinking, compare yourself with this sentence.
To understand emptiness, thinking can only play a supporting role (its role is nothing more than letting go of attachment). Only by truly experiencing emptiness (that is, to be empty) can we truly understand and know what emptiness is. So, don’t think or guess, it’s useless. Entertaining yourself can only confuse others and yourself.
A netizen asked: What is a dakini? Does it exist in real Buddhism?
Guangche Wulun answered: Dakini is a saying of Tantric Buddhism. Since it is Tantra, it is a secret. You can’t talk casually. It can be said with certainty that Tantrism is the Dharma. And it’s an amazing sect. However, there are many people pretending to be Tantric to cheat. Therefore, if this kind of people talk about Tantra or Dakini, they are just playing the zither indiscriminately.
Personally, I do not recommend casually learning Tantra. It is best to have the realization of the teachings (at least first destroy my views. Obtain the four incorruptible beliefs. It is best to realize emptiness), and then go to learn Tantra. Otherwise, if the mind is immature, it is easy to be dangerous when entering Tantric Buddhism.
29. Practice towards Hinayana
A netizen asked: The host should be careful to practice Hinayana
Guangche Wulun replied: There is nothing wrong with practicing the Hinayana.
The Buddha said in the Lotus Sutra that the three vehicles are one vehicle. Regardless of Mahayana or Hinayana, the destination is the same.
The Buddha said that Hinayana Nirvana is a city of transformation, which is a place built by the Buddha for rest on the way to Baosuo, so that pedestrians can rest on the way. Entering this Huacheng, you can not only further advance the treasure house, but also temporarily rest. In other words, Hinayana Nirvana is the middle station and platform of Mahayana. You must know that the Mahayana Bodhisattva path is built on the path of liberation. Liberation is the core common to all three vehicles.
From the perspective of Mahayana, Arhat is no less great than Bodhisattva . To belittle the Hinayana, the patriarch may do it out of convenience, but ordinary people should not think about it. Its crime is immeasurable! ! !
( Editor’s note: When practicing in the causal ground, practitioners should sincerely dedicate the merits of practice to all sentient beings. This will plant the seeds of Mahayana, so that you don’t have to worry about falling into the Hinayana when you practice the way of liberation. Because when you realize When realizing Nirvana, the Mahayana seeds that have been cultivated due to the ground will be inspired by the wisdom of Nirvana, and will naturally germinate the Mahayana Bodhicitta, and then automatically turn to the greatness. Once you have developed the Bodhicitta, you are a well-deserved Bodhisattva!)
30. Alaya Consciousness
Netizen asked: Excuse me, about the eighth consciousness of Buddhism, Alaya Consciousness
Guangche Wulun answered: The eighth consciousness, the Alaya consciousness . When I answered this question, I felt a little flustered. Because I am not yet a Bodhisattva at the Bodhisattva Land, I also see the flowers in the fog of Alaya himself, and I don’t see it so clearly. But since I asked, I will speak from my own understanding. (So there is no guarantee that it is absolutely correct, it is for reference only)
According to Buddhism, the Alaya consciousness can be stored, stored, and stored as one.
Being able to hide, to hide, generally refers to “being able to know, knowing”. Zhizang refers to the attachment to “what can be” as “I, mine”.
Then look at Alaya Consciousness from this perspective, it is the so-called “awareness”. Because all knowledge, knowledge, and attachments are all evolutions in the realm of awareness.
That is to say, this world is transformed from this “awareness” into this body, mind, realm, world, etc. Therefore, the 7th consciousness and the 5th consciousness are all transformed from the 8th consciousness. The so-called three realms are all manifestations of awareness.
So, where does this eighth consciousness “awareness” come from? It is the original awareness, the original awareness (it does not come from any place, it is inherent, it does not belong to birth and death).
Looking further at this “primordial consciousness”, we have to divide it into two situations, one is that there is a difference, and the other is that there is no difference.
The so-called distinction means that we have perceptions, perceptions, and other differences, and these differences themselves are distinguished.
When we practice, stay away from the Three Realms, stay away from illusions, everything we can perish, self-attachment and illusions are eliminated, the Sutra of Perfect Enlightenment says that there is still a saying “Illusions are not destroyed”. At that time, in this awareness, there is no realm. There is no such thing as knowing, knowing and attachment. There is no difference in awareness at this time.
At this time, according to Buddhism, this is emptiness . In emptiness, even “awareness” cannot be established, because there is nothing (no state) for it to “awareness”. It would be wrong to say nothing. Because it still knows a void. But this emptiness is definitely not the kind of empty realm when we have realms. Because this emptiness was called emptiness at that time when “nothing appeared”. In the Nirvana Sutra, it is said: “It is the void that has no existence. It is called the void because of the light. There is no void.” So, at this time, the one who knows the emptiness cannot be called enlightenment, but the omnipresent light. This is the so-called Tathagatagarbha Light. (It is what the Heart Sutra says, seeing that the five aggregates are all empty. In addition, there is no difference at this time, and Tantric Buddhism also calls it root wisdom concentration)
Then, come back and talk about how that feeling came about. It is in the midst of the light that shines everywhere, start to arouse. The first thought that arises is “feeling”. Feel the emptiness of this emptiness. The void is created. Then, parting came. What can be felt (feeling and emptiness are opposed) comes. Then the ego comes at the same time. And take “feeling” itself as me. “The realm of feeling opposites” is what I believe.
Then, this “consciousness” is the so-called alaya consciousness.
So consciousness and light are essentially the same thing. All are omnipresent light that does not belong to birth and death. And why not say that Alaya is Tathagatagarbha? Because the alaya consciousness is the “consciousness” of confusion. This awareness has been fascinated by the state of (separate) self-illumination. That’s why Neng Zang, Zang Zang and Zhi Zang are established. (Because “awareness” is established by discrimination, so the awareness of Alaya consciousness also belongs to birth and death, but the discrimination itself is the light of original awareness.) Therefore, our practice is to get rid of the “can store, store, and hold on to store”. “These three kinds of confusion. Restoring the omnipresent light that does not belong to birth and death itself.
And the consciousness that gets rid of these confusions is not called Alaya Consciousness. And it is called Tathagata Tibet and Zhenru.
31. Blissful Rebirth
Netizen asked: Excuse me, the host, when I practiced the seven meditations of the Buddha, my spiritual consciousness left the body and I wanted to be reborn in the Paradise of Ultimate Bliss, but I came back after having delusions, and my body was peaceful for a while. Later, I found out in Master Xianming’s teaching: “Recite the Buddha with one mind without confusion, turn into emptiness, and spin the top nun, and the mind will separate the body from the body.” I don’t know what would happen if I didn’t think about the Buddha with one mind at that time?
Can you explain this sensation in terms of meditation?
If practice starts from the eighth alaya consciousness, what kind of practice is it?
grateful!
Guangche Wulun Answer: Induction and meditation are two situations.
Induction is the direct connection between mind and mind. It’s like the telepathy that modern people say. It belongs to the ability that everyone inherently has.
The way of chanting Buddha’s name may be to cultivate samadhi or to cultivate induction. This depends on one’s motivation and method of cultivation.
Induction can be either active or passive. The depth of the response to the Buddha’s name is also related to the karma of the person. The response to heavy obstacles is shallow, and the response to light obstacles is deep.
If you recite the Buddha’s name wholeheartedly, you will only know what will happen if you continue to recite. . . . Chanting Buddha itself is a practice that can be practiced throughout. The extent to which one can cultivate depends on each person’s karma.
It is impossible for ordinary people to cultivate directly from the eighth consciousness. There will be a process. First of all, we must cultivate out of renunciation, and first stay away from the realm of six senses, six dusts and six senses. Only then can we experience the seventh consciousness. Then, by observing the origin of the seventh consciousness, one can understand the eighth consciousness.
After realizing the eighth consciousness, one should abandon the eighth consciousness. It is to practice the concept of vacuum and formlessness.
To prove that the eighth consciousness is non-nature is to prove the truth, and then the eighth consciousness should be turned to. The eighth consciousness turns to true suchness.
These principles, speaking, are like skills. But these skills must rely on 2 hearts (renunciation, bodhicitta) to promote and achieve. Otherwise, it is definitely useless to understand these skills. Because it can’t be done.
Therefore, the foundation of practice lies in renunciation and bodhichitta. If the two minds are firm, then any kind of practice will be easy to achieve. If there is no such double heart. Even if you are proficient in the twelve volumes of the Tripitaka, it is useless.
( Editor’s Note: Because when you are liberated, it is the achievement of renunciation. When you become a Buddha, it is the achievement of bodhicitta !)
Netizen asked: Hello brother, I have some questions to ask. During meditation, my breathing stopped for tens of minutes, and I would breathe again from time to time. When I was not breathing, I was really happy at that time. The feeling is indescribable, happy Sometimes I stare at my breathing, I forget when I am happy, I know when I breathe in and out, but I am the happiest when I don’t breathe in the middle, I can hear the sound of the window occasionally but it doesn’t affect my breathing, when the sound comes, I just know It’s just coming, I want to ask what kind of state it is, and I can feel my body after I come out. When I’m not breathing when I’m sitting, I don’t notice that my body is only looking at the front of the nose. After I come out, my legs are indeed sore, but I can’t breathe. I really don’t feel sour when I’m in bed, the happiness is really indescribable, I hope my brothers will encourage me more
Guangche Wulun replied: Very good. Support, come on, like! 🙂
But the meditation should not be stable yet. It is best to practice the entering, staying, and exiting of meditation. Practice up and down meditation (practice when your legs don’t hurt). When your legs hurt, just go in and don’t come out. So as not to affect the meditation of the pain.
A netizen asked: Excuse me, I now meditate (single cross) every ten minutes or so when I feel hot all over my body. Sometimes I feel hot and sweat. What is the reason?
Guangche Wulun Answer: It means that the body is ill. The eight-touch phenomenon reflected by self-adjustment after sitting in meditation. This kind of phenomenon ignores him. Concentrate on meditation.
A netizen asked: Brother, I am also unemployed and at home, I only read books, read scriptures and meditate, and I have also learned to meditate for two months. . But recently it seems that there has been no breakthrough. A single session can only last about 40 minutes, no double session, only single session or loose session. . Next I want to sit 4-6 times a day, but the time will be reduced each time. . If you don’t sit for a day, you can sit for about 1.5 hours at a time, which one is better.
Guangche Wulun Answer: Each session should be as long as possible. Sit as much as possible throughout the day. This is not an alternative. Rather, they must be strengthened.
Netizen asked: There is an article “Four Chans, Eight Concentrations and Extinction Concentration” on the Internet. It does not have the “profound concentration hinders the view” mentioned in “The Road to Dinghui”. , nor is it different from the “observation method” of the “fixed method”. I take the liberty to look to the guru for clarification.
Guangche five rounds answer: Deep concentration hinders the view, which is the summary of other people’s definition of colorless. I basically agree.
Because, many views are not cultivated in samadhi, but after leaving samadhi. As for the mindfulness practiced after leaving concentration, the power of concentration and wisdom can be equal, only the high-quality mindfulness brought about by the purity of equanimity (four meditations).
If he usually only practices the definition of the four formless, his mind will tend to tend to a purely spiritual state (not interested in the form world), belonging to a state of mind with more samadhi and less wisdom (this is not conducive to certain methods). But this is only relative, not absolute. The colorless boundary can also be cultivated. It can also be repaired after coming out of samadhi. In fact, in order to truly break through the three realms and realize the liberation of samadhi, one must experience the four formless realms and the extinction of samadhi. Therefore, in general meditation, no matter whether it is practicing in motion or in sitting, you start to practice after the four dhyanas are stabilized. view. For those who practice while moving, it is best to practice Vipassana after attaining samadhi from the Four Dhyanas. Those who practice while sitting, start to practice after the four meditations are stabilized (such as practicing the eight backs, contemplating the mind, silently reflecting meditation, contemplating only the mind, etc.), and with the deepening of contemplation, they will also experience the four formless realms and Definitely. This can basically be said to be a necessary process, the so-called “there is no second way to return to the original, and there are many conveniences”. There are many ways to start, and there is one way to return yuan.
The difference between samadhi and vipassana is mentioned everywhere in the scriptures. The three studies of precepts, concentration and wisdom are the foundation of Buddhism. Viewing belongs to the study of wisdom, and it is generally said to be the four foundations of mindfulness. Concentration is the four jhanas and eight samadhis.
Netizen asked: Salute to the great virtues
I started to learn to meditate by watching “The Road to Dinghui”, but I always felt uneasy when observing the touch of breathing, and there was no tactile sensation when there was a pause between breaths, and my mind was at a loss. So if you want to use the method of visualization to revise concentration, is it feasible? Do you have any experience in this field, can you give some guidance? Where is the best place to start with visualization? What precautions? Is there any book that systematically introduces the method of meditation and visualization for reference?
Due to physical reasons, I was very uncomfortable when I sat cross-legged, and my breathing was short and laborious. On the contrary, when I was sitting on a stool or lying down, my breathing was smooth and comfortable, and my mind was easy to calm down. So should I insist on sitting cross-legged or just sit wherever I want? Is it difficult to settle down without sitting cross-legged?
In addition, I read the book “Scientific Zen Meditation” by Layman Gao Yueming, which uses scientific viewpoints to explain Zen meditation and reality, which is very novel. I wonder if it is the right way? (If the great virtue does not understand this book, there is no need to answer)
I am a beginner, no one to guide, many and messy questions, please don’t be surprised
Guangche Wulun Answer: If you can’t watch the breath, use the method of counting the breath. I mentioned it in a previous post, please read it. It is not recommended to visualize other than the bones. I took a brief look at the science of meditation you mentioned. Personally, I am opposed to this unconventional behavior of creating a set of theories to explain Buddhism in an alternative way (or rather, explaining his theory with Buddhist terms). You must know that only the Buddha can say nothing. It is recommended to take the Buddhist scriptures as the fundamental refuge, and don’t mistake the object of refuge! ! !
A netizen asked: When I meditate, I just look inside my pubic region and imagine that there is a fireball or the sun in my pubic region. I gradually think that this is a nebula-like nebula emitting light, is it a small universe?
Guangche five rounds: It’s just delusions + hallucinations.
A netizen asks: Brother, please advise. . Brother, I have experienced itching (many parts of my body were bitten by ants, after 2 days, it came out of it), heavy (I suddenly felt very heavy in my hands, but only once), astringent (feeling in many parts of my body The skin is wrinkled, and it has been used for nearly two days), and it is warm (it keeps coming out while sitting). Vibration (automatically jumping under the skin in many parts of the body), cold (I’m not sure), slippery and light, it seems that there is no such thing. . But when I sit, I feel that my hands are gone. I have experienced this situation for a long time. . Recently, I couldn’t smell the outside smell when I was breathing, and I only smelled the aroma of burning vegetables after I came out. But lately I can’t sit still. . And I can’t find the original feeling, so how can I get away from the truth? Brother, please give me some pointers
Guangche five rounds answer: Any phenomenon in the body has nothing to do with meditation. There is no need to entangle various feelings (or illusions). The revision is fixed on the “karma”, and the others are ignored.
Looking for the original feeling is a wrong state of mind. It will hinder practice. Every time you take the seat, you should face it with the “initial heart” of the first practice. Don’t use the feeling in memory as an “object” to search for, that will not only stop you, but even regress.
“Out of the truth”? Never seen this term. I do not know what that means.
If it is separation, there are two kinds, one is far away, and the other is empty.
Those who stay away are separated from each other. That is, not staying in phase. (i.e. sending out renunciation and repairing eight back homes)
Those who observe emptiness are form and emptiness. That is, “form is emptiness”. (i.e. arouse the mind of bodhicitta and practice perfect enlightenment)
The former is Hinayana and the latter is Mahayana.
A netizen asked: Brother, please, “There is no difference in right concentration”, which one of the four meditations and eight concentration does this right concentration belong to?
Guangche five rounds answer: No entry and exit, it has the same meaning as no birth and no death, neither existence nor non-existence, continuous and inconstant, etc. In fact, it is talking about the wisdom of the Buddha. It is true. So this does not belong to the four jhanas and eight samadhis, but to wisdom. It is a metaphor for wisdom.
A netizen asked: Can meditation cause Zen disease? (The question is lost, and the righteousness is added)
Guangche Wulun Answer: Correct practice of meditation will not cause illness, but will only make the body healthier.
32. Prajna Paramita
Netizen asked: Excuse me, senior brother. . How to observe the sky correctly? If you still have body consciousness, can you not contemplate emptiness? please advise
Guangche Wulun replied: The so-called emptiness is the theory of Mahayana. means emptiness. The understanding of emptiness, according to some sayings, cannot be explained. It is said that it cannot be established in the mind of ordinary people. The so-called incredible. . . .
Then, in Mahayana teachings, there are various theories that help to build confidence in “emptiness”. For example, “Zhong Lun” and so on. It is to make people believe that there is such a thing as emptiness by destroying all opinions.
Therefore, to observe emptiness correctly, one cannot first set up a concept of “emptiness” and then search for it. This is dead wrong.
The correct view of emptiness is to know that all the current states (including the psychological state) are fabrications and illusions. Should stay away.
Then stay away from name and form, the six faculties, the eighteen realms, the five aggregates, and so on. In short, all perceptions are abandoned or separated.
Then the mind stops making any states. At this time, the original face of the mind, which is the so-called emptiness, will appear (in fact, there is no emptiness, but the illusion has disappeared).
That is to say in the Sutra of Yuanjue, “When the illusory body disappears, the illusory mind also extinguishes. When the illusory mind extinguishes, the illusory dust also extinguishes. It’s all filthy.”
This is the correct method of proof.
Only after realizing emptiness can one truly understand what “emptiness” is (in fact, the word “understanding” cannot be used, but a kind of wisdom, which can penetrate the essence “emptiness” of the five aggregates). Return to this world and look at the world again, only then can form and emptiness not differ from form, form is emptiness, and emptiness is form (further, more thoroughly, the essence of emptiness is actually the five aggregates, and there is no difference between them). This is the correct way to look at space.
(Editor’s Note: “Empty” here can be equated with Prajna Paramita, as the Heart Sutra says: When you practice deep Prajna Paramita for a long time, you will see that all five aggregates are “empty”, and you will overcome all hardships. Even the form behind is not different from emptiness, form is emptiness, etc. )
33. The mind is the teacher
A netizen asked: Brother, in the Dharma-ending era, there are many demons, how to identify them? And how to choose the right path and discernment? The books of those masters can be recommended
Guangche Wulun Answer: Things of a feather flock together, and people are divided into groups. If the heart is straight and without desire, where are the monsters? The seal of the three dharmas is a lesson, and nothing is gained. Buddhist scriptures are manuals, and practice is a test. The mind is the teacher, and the precepts are the yardstick. The four foundations of mindfulness are for cultivation, so ask people as you please. Rely on wisdom and not on consciousness, and not on people according to the law.
(Editor’s Note: Your own mind is the real teacher. To take refuge in understanding the righteousness is to take refuge in the Buddha, the Dharma, and the Sangha of the self-nature . Of course, we cannot ignore the extraordinary role of good teachers in reality to guide us to see the self-nature! )
A netizen asked: Brother, one of my classmates told me to become a Buddha with one mind, and to live and die with one mind. I wonder if this is a big attachment. But he also said that this is diligence. The Diamond Sutra also says that all appearances are false. Is this life and death a phase, is it illusory, if it is illusory, then how can there be life and death? I was very confused and asked my brother for advice.
Light penetrates the five rounds Answer: Birth and death are impermanent suffering. Thinking about life and death is a positive motivation, not to be attached to the form, first to leave the form. If you don’t leave each other, you can’t talk about it, it’s just deceiving yourself and others. The Diamond Sutra talks about the wisdom of prajna, and the attainment of prajna is not something ordinary people let go. Please read the basic knowledge of Buddhism “Four Noble Truths”.
A netizen asked: Brother, please ask for advice on practical cultivation:
1. When I am sitting in meditation, I have frequent delusions when I close or half-close my eyes, but it is much better and can be controlled when I open my eyes. At present, sometimes my breathing will stop unconsciously, but not for a long time, and sometimes it seems that I am not breathing enough, and sometimes I need to take a big breath. Tone; when the breath is stopped, the delusions will be stopped, the mind will be calm, the things in front of the eyes will not be focused, and the feeling of emptiness will be concentrated; when the breath starts, this state can last for a period of time, but with the breath, the delusions will slowly reappear; until the next breath is stopped ; How to go deeper in the next step?
2. When I started to meditate, I used to observe the breath and the breathing sensation on the upper lip, but my thoughts tended to drift away and false thoughts appeared; Concentration or meditation? Brother, please answer;
3. When reading the scriptures of the upper part, it is often mentioned that “Nimitra” means that meditation must appear in meditation. What is it? When I am sitting in meditation, the things in front of me will appear as bright illusions, but I know the illusions and are not attached to them. Is this a nimitta? Brother, please answer;
4. According to the scriptures, one can practice supernatural powers at will after attaining the Four Dhyanas . Although the Buddha does not advocate supernatural powers, are the above scriptures correct? Can seniors practice supernatural powers, or can they do it, but they just don’t want to do it?
Please give pointers. . .
Guangche Wulun’s answer: I basically answered these questions in the previous posts. Please refer to the previous post, I will not repeat the answer.
34. Harm of Daoyin Tongmai
Netizen asked: Hello sir, I am a boxer from the meditation bar**. I started to meditate more than 20 years ago. , lower lip mandibular throat. Fifteen years ago (about 98 years), it was blocked in the lower lip, mandible and throat, sometimes it was very painful. These years, I have been breathing in a single pan, and the blockage caused constipation, bitter mouth, dry eyes, and nightmares. . . .
In August 2013 last year, I posted a post on the meditation bar and began to meditate diligently with double discs. It has been a year and a half and I have made some progress, but my breath is still stuck in my lower lip, mandible and throat. I really want to get guidance from my husband! ! ! ! I can’t post the link to the meditation bar. I hope you can Baidu the “Boxer’s Meditation Diary”. My specific situation is introduced in detail in the first five or six pages. The following is my diary of double-disc meditation over the past year. .
I read books rather miscellaneously and not very well. I have browsed through Buddhism, Taoism, Laozhuang, and foreign spiritual practice. Now I mainly focus on breathing in the double pan. I don’t dare to think too much about it, I want to pass the leg test first, and then solve the problem of the lower lip, mandible and throat, please guide me sir! ! ! ! !
Guangche Wulun Answer: To use an analogy, the process of spiritual practice is like driving a car. Whether the steering wheel is straight or not determines whether the car will run off-track.
To put it bluntly, in your situation, you are going astray. The reason is that the steering wheel is not right. Been in the ditch for 20 years. . .
To get the steering wheel right, let’s start with the heart. The Three Refugees and Renunciation are fundamental. People who are renounced don’t care about opening one Qi channel or blocking another Qi channel (what is the Qi channel? To you, it’s just delusions + hallucinations). Kung fu should be used to eliminate greed, hatred and ignorance, not to play with feelings. Empty body, empty heart, empty feeling, crawl out of the ditch quickly.
Netizen asked: Sir, I understand what you mean. Enlightenment and becoming a Buddha do not depend on sitting and kicking. I know the allusion of driving a taxi and hitting a bull. The lower jaw and lower lip are also a sesame seed in the body in terms of the overall cultivation process.
My father is a high-level intellectual. When I was very young, I read the collection of Einstein’s letters. Later, I came into contact with Buddhism and Taoism through martial arts. At a very young age, I established the concept of the universe, life, life and death, time, and space. I have created my own model (of course, all of these are delusions), so I read Taoism and Buddhism books later, there is no conflict at all, and seeing your post about the formation and transformation of the universe, time, space, and dimensions is even more corresponding to me, but you It’s true seeing, and I’m delusional. As for Ren Du and Zhou Tian. . . . The lower jaw, lower lip, and throat chakra were not pursued deliberately by myself. It may be hinted by vocabulary such as Zhou Tian when I was a child. Twenty years ago, I automatically felt the feeling of qi moving through the governor channel at the beginning of meditation. Maybe it is I was pulled by the feeling, and the sense of qi became more and more serious. When I passed the hundred meetings, I had a splitting headache. I was sent to the hospital by my colleagues.
Over the past twenty years, I have tried a lot of various methods, the most commonly used is Anpan, and I meditate almost every night. For fifteen years, I did not use double-legged postures, but used single-legged postures, scattered postures, and sitting postures to practice tranquility. It is generally impossible to get started, and read various foreign books, such as “The Power of Now” and “The New World” by Krishnamurti, Osho, and Eckhart Tolle. Every time I have some insights, but all these are just scratching the itch, and they are all spinning around at the level of thought.
So now I still think that my physical body is too heavy, and my body and Qi channels cannot be emptied. Get through the obstacles, get through the throat chakra, and then talk about other things.
I try my best to do the air channels of the hollow body you mentioned. Although the throat chakra has not passed and the leg channels have not been opened for more than a year, there have been some changes. The legs and lower body have been relieved a lot. The above are some of my basics. The situation is described in more detail in my post. Sincerely asking for advice, I don’t know if my idea is in the right direction. Kowtow! ! ! ! !
Guangche Wulun replied: Your attachment to the energy channels is a problem, which has caused you to have such and other problems now. It’s a big problem for you to vent your heart first, or something like that. You have mastered it for 20 years, and the master is now like this, and you are still studying this. . . The various questions in your post are nothing more than revealing that the false views in your heart have strung together your efforts, and then created all kinds of problems yourself. This is called cocooning yourself. I suggest that you change your thinking, start from the cultivation of the mind, and start from the empty body.
You know, to cultivate Qimai, you must first cultivate your mind. Otherwise, there will basically be problems.
And the foundation of xinxing is aspiration . The heart of nothing to gain first, the renunciation , the Three Refugees, and the Four Noble Truths are the foundation. For a person, if the aspiration is firm, the Qi channels will respond immediately. The nadir is a fruitive phenomenon. It is the mind that creates this fruitful phenomenon. Don’t put the cart before the horse.
According to the Buddhist teachings, there are six degrees of prajna, prajna is the guide, and five degrees are like blindness. If a person does not have prajna in his practice, it is better not to practice, because if he practices wrongly, he will go astray in various ways, it is better not to practice, even normal people can’t do well. Therefore, practicing Prajna is the first priority. With prajna wisdom, you can guide your own kung fu to gather the right way. Otherwise, one’s own kung fu will harm oneself instead.
A netizen asked: First of all, let me praise the great spirit of the poster, who practiced great virtues and practiced evidence! There are also many great practitioners in the Dharma-ending era!
The final study is to cultivate ears and senses, that is, sit and chant sutras. When chanting sutras, return to the self-nature. At the beginning, the “Ksitigarbha Sutra” was read once a day, and 700 volumes were recited; later, more than 600 volumes of the “Diamond Sutra” and the holy name of Ksitigarbha Bodhisattva were recited. In a month, once or twice, a blind cat would bump into a dead mouse and enter a kind of body. Seeing is very faint (almost no body can be felt), but hearing is very keen, a very pure state. After studying the experience of the Great Master and “The Path of Dinghui”, I tried the method of entering and exiting meditation introduced in the book this morning, and I successfully entered and exited it several times. Salute! Compare the standards in the book for the initial state of Zen: careful mind, careful breathing, and joyful feeling. There is a careful mind and breath, and there are even breathing pauses for more than ten seconds. For pleasant feelings, the main thing is that the feeling is particularly pure. Indeed, as stated in the book, after entering this state, the feeling is obviously different, pure and at ease.
Landlord, you answered another netizen’s question that you cannot enter the First Dhyana if you move your mouth while chanting sutras. From this point of view, I obviously did not enter the First Dhyana. Nearly set? The path of Dinghui is the method of breathing, and it is cultivated through touch and feeling, which should be somewhat different from the method of perfecting the ears. It seems that there is only one sutra, the Shurangama Sutra, to refer to the method of perfecting the ear root, unlike the method of breathing, which has records of many classics of the big and small vehicles. Please advise, thank you very much!
Guangche Wulun replied: When chanting sutras and moving the mouth, one cannot enter meditation. But you said that there was a pause of more than ten seconds of breathing, so the chanting also stopped, right? It is also possible to enter meditation in an instant during this short pause. But in order to obtain a stable meditation experience, it is still necessary to stop body movements for a longer period of time.
The method of perfect ear root is to listen to the self-nature (the self-nature is the heart, and to listen back is to look back from the starting point of the hearing to see who gave birth to the “hearing”).
The scriptures “beginning in hearing, entering the place of exile, entering into silence, the two phases of movement and stillness, clear and not born. If it is gradually increased, what is heard and heard is exhausted; if you can’t hear it all, you will feel that what you feel is empty; the feeling of emptiness is extremely round, Emptiness is emptiness and cessation; birth and cessation are extinguished, and stillness and cessation are present.”
When the two phases of movement and stillness are no longer clear, it is no longer in the sound. From now on, all you have heard and heard, until the end of birth and death, is all about cultivating the mind of contemplation.
In fact, it is the experience of the four meditations and eight samadhis to the extinction of the samadhi. it’s the same. The two phases of movement and stillness do not arise, about in the 4th Zen, about hearing and hearing, about in a place where emptiness is boundless, about feeling that emptiness is about in a place where consciousness is boundless, about emptiness is extremely round, about in a place where there is nothing, about emptiness disappears, about In the place of neither thought nor non-thought, birth and death are still and extinguished, and before quiescence appears, it is about at the place of extinction. Suddenly the ten directions are completely bright, approximately at the place of Nirvana.
The perfect connection of the ears, although it is not the practice of meditation, it is actually the practice of concentrating on contemplating (anti-hearing), and achieving contemplation through concentrating.
The perfect connection of the ears, as well as the Shurangama Sutra of observing the mind and consciousness, observing the awareness of painlessness, and observing the sense of taste, etc., are similar. They are all similar, and they are all completed in one time. Once it’s done, it’s done.
Therefore, I think there is not much to say about practice, it feels very simple, as long as you grasp the main points of the reflection and find the source of awareness, no matter how you practice, you will eventually see your nature or gain liberation.
(It’s actually not necessary to read too many technical books. Those who grasp the fundamentals and practice quickly are those who only know one direction and then study it on their own. The so-called “fragrant elephant crosses the river, intercepts the flow”, it It doesn’t need to learn any skills to cross the river, it just needs to know that the target is on the other side of the river.)
Netizen asked: Senior, I have a question. I want to know what it was like when you were in the meditation. I heard that Bodhidharma entered the meditation and watched the ants fighting like thunder. Do you know what happened outside the meditation?
In addition, how is the real state of Dingzhong’s solitary head realized? Also, is the one-headed object in the dream the image of the previous life in the sixth consciousness or the image of Alaya?
Guangche Wulun replied: I don’t know whether this kind of legend is true or not. According to my experience, meditation is gradually moving away from the realm of the six sense organs. From the first jhana to the third jhana, the sound gradually weakens. By the fourth jhana, the sound should be completely inaudible. Colorless defined even more inaudible.
If you hear a distant sound, or hear a very subtle sound, it is more likely to be deaf. Tianertong has the ability to hear sounds that ordinary people cannot hear. So, it’s not a matter of staging. When I enter samadhi, if I am above the fourth dhyana, not only do I not know the external affairs, but I also do not know the physical affairs, and the bodily sensations are gone. How do you know. If it is extinguished and determined, then there is no consciousness, and it is impossible to know anything at all. (This is just to say that the ordinary four dhyana and eight samadhis are completely extinguished. If it is the Mahayana Samadhi, it is another story. The Mahayana Samadhi can be settled, wisdom, etc. in motion, and there are no obstacles. Please refer to “Great Wisdom”.)
The single shadow realm is not only the previous shadow of the sixth consciousness, but also the shadow of the eighth consciousness. This is a deep question. The image of the eighth consciousness includes the images of the sixth consciousness and the first five consciousnesses. The seventh consciousness is also the image of the eighth consciousness. It’s better to read the Consciousness-only classics. (I have not systematically studied Consciousness-only, and my personal understanding may not be correct. It is for reference only.)
( Editor’s Note: One can know external things after entering concentration. This is not the realm of the Hinayana, but the realm of a Bodhisattva. Bodhisattvas break through the barriers of knowledge, and the realm of knowledge is no longer limited to things perceived by the body. The mind expands and can know the Dharma Realm. Little Bodhisattva The realm of knowledge is small, but the realm of great bodhisattvas is great. When you reach the realm of Buddha, you will know everything in the three thousand worlds, so the Buddha is called “right and omniscient”.)
A netizen asked: Can I copy different Buddhist scriptures in one notebook?
Guangche Wulun answered: Just ask yourself these questions. Anyway, it’s all about discrimination, if you think it’s not good, then don’t copy it together. If you don’t think it’s bad, why not copy it together?
A netizen asked: Master, can I come under your seat?
Guangche Wulun replied: I am not a mage, so I dare not take on it. It is just to write down some personal experiences here, hoping that those who are predestined can benefit from it. There are a lot of people who have cultivated much better than me, and you can visit more people. Self-study is also possible. Anyway, you can find any information on the Internet.
A netizen asks: Hello, virtuous teacher, please explain three questions. 1. The method of counting breaths can be used for a few meditations. Do I need to give up counting breaths to enter meditation? 2. Some masters said that before entering the first meditation, one would experience light and darkness. Is this true? 3. Not long after I started to meditate, my legs started to hurt after sitting for about 40 minutes. Sometimes I focused on the pain. Sometimes the pain could disappear, and sometimes it slowed down, but it reappeared when I was distracted. Does it belong to the access before the first jhana?
Guangche Wulun’s answer: 1. The method of counting breaths cannot enter meditation. Can only enter the near line. If you want to enter meditation, after adjusting your body and mind through the method of counting breaths, give up counting breaths, focus on practicing tranquility and enter meditation.
2. What is the bright and dark environment, to define, etc., I personally think that there is no need to study, let alone compare, it will only increase the trouble. Because that’s just an illusion in the early stage of meditation. I have answered similar questions before, please refer to them.
3. If the pain disappears, it may be due to meditation (there is no pain in meditation). Distraction represents concentration. Out of the rules and pain. If you can’t live for a long time, it means that your meditation is unstable. Practice samadhi more. In the transient state of disappearance, 1-4 Zen are all possible. But in your state, more possibilities are in 2-3 Zen.
Netizen asked: Thank you for sharing. I would like to ask about the practice of meditation. In the meditation, different Zen masters such as the Pa-Ao Department emphasize not paying attention to the touch of the breath (below the nose and above the lips). Although it can be brought in like this at first, it is still in the world of desire. . It is necessary to use the mind of the concept method, and only pay attention to the breath itself, so as to enter the concentration; while others, such as Goenka Vipassana, may not have such high requirements for concentration, and emphasize not paying too much attention to a certain point, but paying attention to the sense of touch.
So I would like to ask about your personal experience (please ignore if it is not convenient to answer)
1. Is the practice of Anapana Meditation (Ambassadha) a conceptual method rather than a physical experience of breathing contact? If you don’t use the breath and the touch of the skin, I personally find it more difficult to grasp, and I also have some doubts about what it means to be aware of the breath “just be aware of the breath”.
2. When practicing Vipassana, is it possible to start Vipassana meditation after reaching access concentration with the sense of touch, and is the concentration sufficient to support it?
3. If you practice meditation, do you have a sign, such as the appearance of light, which proves that your concentration has reached a certain level, and you can start to practice meditation.
4. In “The Pure Way”, it is written that “The World Honored One said, “Bhikkhus! I don’t say that those who lose their minds and those who do not know correctly are practitioners of Anapana.” No matter what kind of karma, only those who have right mindfulness and right knowledge have it. Achievement. Except for mindfulness-of-breathing, other karmic objects will become more obvious as long as the meditator continues to focus on them. Anapana mindfulness is very difficult to practice, and only the Buddha, Pacceka Buddha and Buddha’s disciples are proficient, and it is not something that low-level sentient beings can practice. If you continue to focus on Anapana, you will be calmer and more subtle. Therefore, you must have strong thoughts and strong wisdom when practicing Anapana. “Although Anapana meditation has many benefits, it is also very difficult. So for the practice of concentration, do you have other better methods of cultivation (such as Buddha recitation, etc.) experience sharing?
Thank you very much!
Guangche Wulun’s answer: 1. Regardless of whether it is based on the method of Pa-Ao’s concept of visualization or the method of visualization of touch, it is possible to enter samadhi. It’s just that the Pa-Australian Department does not recognize methods other than him to enter meditation. Difficulty in grasping the methods of the Pa-Australian system is a common situation. My suggestion is to change the method if you can’t grasp it. Change to one that is easy to hold.
2. An important condition for meditation practice is not to be disturbed by delusional thoughts. If delusional thoughts keep flashing while meditating, you will not be able to continuously produce 7 perceptions, and you will not be able to achieve the effect of meditating. Therefore, the main purpose of meditation practice is to overcome the self-generated habit of delusional thoughts. Therefore, the best starting point for meditation is to reach the fourth meditation (pure equanimity).
3. The sign is very simple. When sitting, the body and mind are not seen or moved as the sign (four meditations). During the movement, it is marked by the natural absence of delusional thoughts (pure mind).
4. There are many ways to revise. Watching the breath is just one of them. It is also possible to pray to Buddha. It is also possible to be silent. Ideas are also possible. But the practice of observing the breath is universal. Other practices depend on fate.
(I don’t really like to discuss these knowledge. In my opinion, there is no need to learn a lot of knowledge in such detail (you only need to learn the most basic ones for practice). You only need to practice according to your understanding, and the problems that arise during practice , is the beneficial question, and I am interested in answering it. The knowledge that is separated from practical learning often increases not wisdom, but confusion!)
Netizen asked: Good teacher, according to your last lecture, you have further trained, and now your concentration is relatively stable. In the process of training, I have some new questions, and I kindly ask the good teachers for further guidance.
After sitting up for a few breaths and adjusting the mind, start to focus on awareness of the heat and coldness or thickness of the breath. The body feels warm and hot. After a period of time, I feel that the awareness of the heat and cold of the breath is laborious and rough, so I give up. After giving up Gradually, the sense of brightness and transparency arises, and the feeling is more subtle, but the warm and warm touch is gone. If you start to be aware of the thickness, coldness and warmth of the breath again, it will arise again. Abandoning the awareness of the breath again re-emerges the sense of clarity. After the bright and clear feeling arises, stay for about ten minutes, and gradually feel the feeling of clearness strengthened. I don’t know if this state is in samadhi. If I am in samadhi, why do I occasionally feel slight pain in the legs, and I also know that the scalp or face suddenly itches, and I can also feel the rise of distracting thoughts intermittently, but it is relatively subtle. Not easy to notice. If not, where is the problem? I implore good teachers to give enlightenment.
Guangche Wulun replied: Very good. Your method of cultivation is correct. There are just a few points to clarify. When you abandon the rough breath and enter the finer state of clarity, you should stay stable in this state. After stabilization, the breath will be cut off automatically (if you look for the breath, the breath will come back. But when you feel the breath from the clear, you will find that the breath was suspended just now), which is the fourth meditation. In the Four Dhyanas, there is no bodily experience, so of course there is no such thing as leg pain and face numbness. But those with unstable concentration often involuntarily leave the clearness to perceive the body experience (actually the affliction of restlessness), just like abandoning the breath experience, abandon the body experience (even the concept of the body), Live in Qingming. If you can enter the four meditations for more than 40 minutes per sitting, you can practice vipassana, or further practice the definition of the four colorless forms.
A netizen asked: Concentration can produce wisdom. May I ask how much your ability in learning and other aspects has improved after practicing meditation?
Guangche five rounds answer: I will become a little smarter. hehe. If you cultivate without afflictions and your wisdom is opened, you will have some inspiration, such as something you have never learned, and the answer will automatically emerge from the bottom of your heart as soon as you think of it. If the power of samadhi and wisdom recedes, this ability will also recede.
( Editor’s Note: In fact, our heart is based on Tathagata, and “Tathagata” is all wisdom. Therefore, this merit store originally has “wisdom without a teacher”. hair…)
A netizen asked: Brother, hello. If you have any questions, please ask the teacher brother.
When meditating, there is a wave of heat on the soles of the feet, which slowly rises with the breathing, like an engine exerting force. Qi circulates in the body. Heat energy and Qi pass through the body, and finally rise to the top of the head and rush out of the top of the head. In the end, the body was suddenly immobilized, and all the symptoms that appeared in the body disappeared. The qi in the top of the head is gone, the numbness in the feet is no longer felt, the very rough breathing suddenly feels like it is gone, and it is so weak that I can’t count the breath.
I don’t know what this phenomenon is. Is it normal to have these phenomena? After the body is fixed, it feels like the body disappears. Which stage of meditation does this belong to?
Guangche Wulun replied: These auras are just hallucinations. There is no benefit in noticing these things. I have said a lot about meditation in previous posts, please read it.
A netizen asked: Brother, I have a question for you.
You can be liberated by practicing tranquility and contemplation, I have no doubt about that. But I have a lot of doubts about the Dharma Door of Rebirth. I don’t know whether it is true and there really is a Paradise of Bliss. How do you view this issue?
In addition, there are some rituals and blessings in Mahayana Buddhism. Is there really such a thing as a bodhisattva blessing?
Guangche Wulun replied: Because I have never been reborn, I don’t understand either. I can only say that Buddhist scriptures should not lie. . .
If it is said that the pure land of one’s mind is the same as the land of the body, then I understand a little bit. That is not to go to another world to die, but to realize the meaning of Tathagatagarbha.
Blessing and the like should work. There are also relevant records in the classics. But how effective it is depends on the person. It is similar to seeking the blessings of Buddhas, Bodhisattvas and masters in Tantric Buddhism. If so, the blessings do exist. If it doesn’t respond, I’m afraid it won’t work. Most people can’t understand this, probably they can only rely on faith. Those who practice well can see how this blessing happens.
Netizen asked: I would like to ask you two questions: All harmony and things are impermanent, people themselves are formed by harmony, and parents are bound by marriage, so people are inherently formed by harmony…
Guangche Wulun answers: For such questions, please read what the Buddhist scriptures say, and learn the Four Noble Truths, karma, cause and effect, reincarnation, twelve karma, etc.
A netizen asked: Can I become a Buddha instantly without meditating?
Guangche Wulun Answer: No
A netizen asked: Brother, does pushing away the tailbone mean straightening up the waist and putting the buttocks back?
Guangche Wulun Answer: Yes
Netizen asked: Good Advisor, according to the train of thought you mentioned in your last lecture, train to stay stable in the subtle state of clarity. Now it has been strengthened compared to before, and it has not yet met the requirements of the virtuous teacher to enter the fourth meditation without breathing. I have some new doubts during the training process, and I sincerely ask the virtuous teacher for guidance.
1. After the Qingming state is relatively stable, I feel tired and strenuous corresponding to the feeling of concentration and happiness, and I feel that as long as I breathe, there will be subtle thoughts, so I want to give up, but soon after giving up, I feel bored and have to. I regained my breathing. During this period of time, the brightness became obviously darker, and my breathing turned to my abdomen intermittently. I often repeated this state in the past two weeks.
2. Most of the time after sitting up, I feel that I can take the initiative to rise and fall between the first and third meditations by changing my mind, but I don’t live in each stage of meditation for a long time. In daily life, when I focus on my body, I also feel delusions and restlessness. I implore the virtuous teacher to enlighten me on what kind of targeted training is needed now?
Guangche Wulun answered: This is the phenomenon of lack of oxygen in the Four Dhyanas. It means that the body has not adjusted yet. You should sit more, if you are not stable in the fourth meditation, then sit more in the third meditation. The third meditation is stable, and then the fourth meditation, and repeated practice many times, the body functions will adapt. Once you get used to it, you won’t hold back.
A netizen asked: I would like to ask the host, when you meditate, you are reciting the Buddha silently in your heart, and you have not practiced 4 meditations and 8 samadhis. Please tell me, how to combine this meditation with the meditation, and how to judge whether you have entered the meditation?
The time can now exceed 1 hour, and it is generally stable within a few tens of minutes. At first, the legs felt very comfortable, and even swelled at the tailbone. I have always wondered how the instruction book for practicing the 4th meditation is all about breathing, how to combine it with chanting Buddha’s name.
Thanks!
Guangche Wulun answered: You can practice meditation as well as practice the Buddha’s name.
The process of cultivation is like this, first you read silently, and there is a voice in your heart. Continue for a period of time, after a little silence, lengthen the voice of chanting Buddha, and recite one word silently for half a minute. After slowly calming down in this way, you will feel tired when mentioning meditation (heart sound). At this time, give up the silent recitation of the sound of the heart and change it to reminiscence. That is, just like memory, bring up the memory of “Amitabha Buddha” in your heart (at this time, your heart is silent). If you continue for a while, you will feel tired to bring up the memory. At this time, you can let go of the action of bringing up the memory, and stop at the state where the memory of the first sound of the Buddha’s name disappears, and the memory of the second sound of the Buddha’s name will rise but not yet. Stay for half a moment, and the breathing will stop automatically, and you will be in samadhi naturally.
Netizen asked: Praise senior brother for answering questions. Dare I ask my brother if this method is recorded in classics, or is it taught by a teacher, or is it a combination of both? At the end of the study, I am using Master Yinguang’s ten thoughts to meditate and chant the Buddha. Please give me some pointers:
The ten-recitation method requires the mind to be able to count by itself. At the beginning, it feels difficult, so imagine a blackboard in front of you to count, draw 5 vertical circles 5 times, and repeat the drawing at the original position 6 to 10 times. From the 11th to the 20th time, continue to draw on the right according to the previous method, so that after the first row of 100 times of Buddha’s name is drawn, start another line. With this method, it is easy to draw 10 lines in your mind to remember the Buddha’s name 1000 times.
During the process of reciting, sometimes you will enter a very clear state, which is manifested in the slight breathing (but not broken), the ears are particularly sensitive, and you can hear humming noises. Obviously entered another state. The problem is that when I exhale, I feel very subtle, but there is still a little bit; when I exhale to a certain extent, I have to inhale deeply, otherwise I will feel suffocated, and the inhalation will obviously become thicker.
In the process of reciting the “Diamond Sutra”, there is a similar state. Also please give pointers!
Guangche Wulun’s answer: 1. It is recommended to repair according to my method.
2. The Ten Thoughts of Master Yinguang on Baidu on the Internet is different from what you said. If you are confident, it is recommended to follow Baidu’s “While reciting the Buddha while counting from one to ten the method of concentrating on reciting the Buddha”.
3. Personally, I think that your visualization method is too complicated and not suitable for cultivation of samadhi.
Netizen asked: Thank you, brother! If you don’t know the number of times you read (such as 999), but only know the number within 10, and you can’t control the time to meditate, is it better to set an alarm? thanks!
Guangche Wulun answered: Yes.
A netizen asked: I just learned about meditation. I have no experience in the past few times. I just lie down and observe the in-and-out breath. Every time I am about to fall asleep, when I am in a daze, I feel that I have entered a space with a bang. Or somewhere, I lost consciousness and fell asleep after a while. In the last few days, I have corrected it and tried not to let myself fall asleep. Because it may be lying down, after a bang, it didn’t take long to fall asleep again. Yes, last night in order not to fall asleep, I meditated for more than two hours, but Neng Jing couldn’t get into concentration, that is, the first meditation. I would like to ask how to enter the first meditation, how to visualize specifically?
Guangche Wulun Answer: It is not suitable for beginners to practice samadhi while lying down. It is better to sit. You need to be full of energy for meditation, and you can’t do it just to sleep.
There is no way to get into meditation, just focus on one thing and forget about others. When one thing is clear and other things are forgotten, it is naturally in samadhi.
The so-called first jhana, fourth jhana, and even eight samadhis, etc., are nothing more than the degree of purity of one thing.
A netizen asks: Promise to the virtuous teacher!
I am a beginner and would like to ask about breathing. I haven’t started sitting meditation yet, and I have tried to observe the in-and-out breath, but this abdominal breathing method is opposite to the usual breathing method. Now I use the abdominal method Breathing, I feel very laborious, my throat hurts, and I feel very unnatural, so how can I enter the samadhi? I hope that my brother will enlighten me, salute! In addition, teacher, do you usually sit in meditation at home? Will it be affected by the surrounding environment?
Guangche five rounds answer: Abdominal breathing is just a little practice before practicing contemplation breathing. Its purpose is to form the habit of breathing deeply (in fact, it doesn’t matter if you don’t practice). After adjusting the sitting posture, when watching the breath, you should relax and allow the breath to come in and out freely without trying to control it. Just be aware of the breath.
It is better to sit in meditation at home quietly. Create an environment as undisturbed as possible. (Actually, this is only a relatively early stage. For those who meditate regularly, as long as no one moves their body, they can practice meditation even in Disco).
A netizen asked: May I ask what it feels like to be extinct?
Guangche five rounds answer: the feeling without feeling
A netizen asked: Is there still a feeling?
Guangche Wulun replied: You have to try it yourself to know, guessing is useless.
Netizen asked: Thank you brother! May I ask what kind of voices you will not hear when you enter into samadhi? A house above us often makes harsh noises (like iron stools scraping against concrete floors!) It is very painful to hear this sound even when I am not sitting in meditation, and I feel like I am in hell every day. It was originally mentioned by Xiu Zhun, and I was basically deaf to ordinary noises, but this sound was too harsh, as if it had a direct effect on the brain and heart. I was in extreme pain from this sound, and my concentration was completely lost. I haven’t practiced it for a long time. , Thinking of it, it seems that the second Zen or above can turn a blind eye to the sound. I searched the Internet for the Four Zen and Eight Concentrations and found this place. It took a few hours to read your speech here, and I think you are a true practitioner of real practice and real experience. Xing Zhe, what should I do, brother, should I take advantage of the quiet time to practice diligently, so that I can turn a deaf ear to this sound! Brother please teach me!
Guangche Wulun answered: The first Zen is sensitive to sound. susceptible to external influences. The second Zen is slightly better. Sanzen can hear the sound, but it is basically unaffected. Those who have penetrated deeply into the fourth dhyana cannot hear the sound. It is possible to get away from external influences by quickly entering the Fourth Dhyana while being quiet. It’s like getting into meditation quickly when your legs don’t hurt, and it’s a reason not to feel the leg pain after sitting for a long time.
A netizen asked: Thank you, brother, for your guidance! Then I would like to ask you, brother, can you bring this ability into your daily life, so as to avoid this kind of suffering?
Guangche Wulun answered: Yes. That is liberation. But I can’t do it yet, I’m not free yet.
Netizen asked: Thank you for your reply, brother. Recently, I was reading some introductory Dharma books. Because a problem has caused obstacles to my renunciation, I hope to get the master’s teaching.
The highest state of renunciation is Nirvana. Nirvana is a moment of silence, with no sense, no thoughts, and no self. Why do I feel that this feeling of nothing is terrible?
Guangche Wulun answered: Nirvana is not what you imagined. In Buddhism, there are different interpretations of Nirvana for different people.
The Hinayana says that there is nirvana with surplus and nirvana without surplus from the perspective of eliminating afflictions.
From the point of view of freedom, Mahayana originally comes from pure Nirvana, Nirvana without abiding, etc.
In fact, generally speaking, Nirvana is a state of being comfortable, free, unfettered, bright, pure, and happy. Of course, in Hinayana, it is more likely to be pure joy, while in Mahayana, on the basis of purity, there is more joy of light, compassion, joy, and giving (please refer to the explanation of the “Three Signs of Sacred Wisdom” in the Sri Lanka Sutra).
All kinds of Buddhist teachings let people get rid of afflictions, realms, appearances, etc., in order to free the mind from all kinds of entanglements. Let the heart be free again. Then you can recognize the true ability of the mind (the ten powers of the Buddha) and witness the world of the Buddha (the Pure Land).
So don’t worry that Nirvana will be boring. In fact, there is great joy. The Lotus Sutra is likened to wishful jewels, treasures, etc.
( Editor’s Note: According to the Mahayana theory, the attainment of the supreme Nirvana achieved by the three kayas will lead to the achievement of the Great Blissful Sacrifice Body in the ultimate heaven of form. This is the real “true joy” in the Buddhist teachings.)
A netizen asked: A long time ago, when I was sitting in meditation, I used the method of easy-going and giving. When my heart slowly returned to nothingness, a huge fear brought me back to reality. Afterwards, I still think, what will I do? come back? I concluded that I was so sure that I couldn’t come back, because the mental method I used at that time was to adopt an attitude of not responding to everything that happened in my heart and everything in the outside world, so I would become a person who didn’t respond to anything. unintentional person.
I really want to know, will I come back?
Guangche Wulun answered: This is a psychological barrier. Fear is what triggers the ego. A person who wants to realize emptiness must overcome this hurdle. No complaints or regrets if you don’t come back, this is the motivation you should have in your practice. In fact, there is no need to worry about “not coming back”. Because this will only last for a short time, the loss of concentration will naturally come out. With a relaxed concentration, you can enter when you want to, and get out when you want to, and there is nothing that you can’t come back.
Netizen asked: Do you have any recommended introductory books?
Guangche Wulun’s answer: Nan Huaijin’s book + Buddhist dictionary.
A netizen asked: Hello, brother, I just started to practice meditation. May I ask you that it took you more than a year to complete the four meditations and eight meditations. How long do you practice every day?
Guangche Wulun replied: I said it in the previous post.
A netizen asked: Good teacher, “after sitting down in meditation, maintain awareness in life”, what does this ‘awareness’ refer to?
Guangche Wulun Answer: To put it simply, you need to know what you are doing at all times. It is to use the kung fu of contemplation in daily thoughts.
A netizen asked: Master, is the realm obtained through meditation an illusion, or the essence of the universe?
Guangche five rounds answer: According to Buddhism, the present quantity is relatively real. Then, if the realm in meditation is present, then there is relatively no problem. If it is like a dream, it is a comparison or non-quantity, it is an illusion.
However, from the perspective of reality, there is no reality. No matter actual quantity, comparative quantity or non-quantity, for those who have not realized the selflessness, all are illusions.
But to the enlightened man, everything is real.
A netizen asked: Brother, is it true that only the Arhats of the Three Fruits and Four Fruits can enter into the Extinct Concentration of Extinction?
Guangche Wulun replied: The so-called fruit position is a term given to him when he reaches a certain state of practice. Therefore, in terms of understanding, one should not use a certain fruit as a symbol of ability, but should look at ability with the degree of eliminating afflictions and the depth of meditation.
Entering into extinction and absolute samadhi means that the meditation has been able to enter the four meditations and eight samadhis, and the afflictions can temporarily suppress the attachments of the three realms. In the non-ideal state, the self-attachment is eliminated.
This kind of realization, in the Hinayana theory, can only be achieved with 3 fruits or more.
But Mahayana says Bodhisattvas can also enter. It’s just that you don’t like to enter (because you don’t want to interrupt the prajna), but just because you don’t like to enter, doesn’t mean you can’t enter. It is said in the Mahayana scriptures that there are bodhisattvas who manifest and enter extinction in order to manifest Nirvana and enter into extinction.
The theory of Hinayana says that for those who practice Mahayana, the concentration of cessation cannot be called concentration of cessation, but concentration of different birth. Because there is no three fruit (or four fruit) fruit heart (because the bodhisattva is aiming to save people and become a Buddha, not to quickly nirvana). so. . . Some people say that what a bodhisattva enters is not the ultimate concentration of extinction, or that a bodhisattva cannot enter the absolute concentration of extinction. But I think that in fact, Bodhisattvas can pass into extinction.
A netizen asked: Bodhisattva Guangche, may I ask if you can enter meditation anytime and anywhere after you have cultivated to this level? Is it possible to not only stick to the form of sitting in samadhi? For example, when talking to people, when singing, when practicing calligraphy, when drawing, when walking to eat, when sweeping the floor. . So that when doing anything, can it be considered a kind of determination when you only focus on doing one thing wholeheartedly? If so, which one? How to fully implement this meditation practice in daily life? Thanks!
Guangche Wulun replied: I can’t. I haven’t practiced well yet, and I still need to continue to work hard.
The samadhi you mentioned in life is different from ordinary meditation. Presumably the “Zen” of Mahayana Zen Buddhism can be consistent with it.
That state, in the Hinayana, is roughly equivalent to nirvana with remaining attachments.
In Mahayana, it is roughly the state of “one practice samadhi”. Its connotation is “walking, standing, sitting and lying down, in any situation, maintain a truthful and wise mind.”
(Editor’s Note: Mahayana Samadhi is the practice of Mahayana people. It is mainly a hundred and eight Samadhis. In detail, there are infinite Samadhis. Wisdom Samadhi can be practiced in motion, and some deep Samadhis need to be based on the concentration of the Four Zens. The Mahayana samadhi is far superior to the world’s four meditations and eight samadhis, and there are almost incomparable differences in quality. A person who practices the Bodhisattva way can only have enough confidence and ability to practice the vast bodhisattva career after he has practiced the Mahayana samadhi. These are all matters of righteousness and should not be revealed. )
(Appendix: List of Hundred and Eight Samadhis, those who hear and memorize the names of these Samadhis will have immeasurable benefits
(1) The first Shurangama Samadhi The first Shurangama Samadhi. The first Lengyan Qin Yanjian Prime Minister. Know the samadhi separately. How many shades of phase. For example, a general knows how many troops there are. Bodhisattvas have samadhi. All afflictions and demons. The incompetent bad. For example, the holy king who turns the wheel. The main soldier’s treasure will live everywhere, which is incapable of destroying it. It is also named Jianxiang Samadhi.
(2) Baoyin Samadhi Baoyin Samadhi. Can print various samadhi. Among the treasures. The magic weapon is truth. This and future generations. Even Nirvana. can be beneficial. Such as Buddhist monks. Explain the so-called Dharma seal for you. Law is reality. Seal is the door of liberation. Ruo Sanzang sect. Take the three dharmas as the dharma seal. Ruo Mahayana sect. But there is a Dharma seal of the reality of all dharmas. Prajna with reality. Corresponding samadhi. It is also called Baoyin Samadhi.
(3) The master walks in Samadhi. The master walks in samadhi. Bodhisattvas have samadhi. In all samadhi. Entry and exit delays. All at ease. For example, when the beasts play. If you see the teacher. The rate is terrible. When teachers and children play. to the herds of beasts. The strong will kill. Volunteers will be released. The same is true for Bodhisattvas. It must be samadhi. In all heretics. The strong break it. Those who believe in it. Therefore, the teacher is famous for walking in Samadhi. The next one hundred and four Samadhi. And so it should be. With the theory of great wisdom. If you want to know it. Self-seeking theory.
(4) Miaoyue Samadhi (Sanskrit su-candra), Bodhisattvas entering this Samadhi can eliminate all kinds of wrong views such as ignorance, darkness and concealment; it is like a pure full moon, without all obscurations, and can break through darkness.
(5) Moon Banner Phase Samadhi (Vatican candra-dhvaja-ketu), Bodhisattva enters this Samadhi, all dharmas are accessible without hindrance, and all obey; just like a general: use the treasure banner as the image of the moon, and when people see this phase, they all follow .
(6) Produce the samadhi of all dharmas (Sanskrit sarva-dharmodgata), and make the samadhi of all dharmas, and the samadhi of all dharmas. Bodhisattvas living in this samadhi can make all samadhis grow and grow; it is like falling timely rain and making plants and trees grow.
(7) Guanding Samadhi (Sanskrit vilokita -mu^rdha), Bodhisattva enters this Samadhi, can see all Samadhi, like living on the top of a mountain, seeing all things.
(8) Complete Dharma-nature Samadhi (Sanskrit dharma-dha^tu-niyata), and do Dharma Realm Decision Samadhi. The nature of all dharmas is immeasurable and indubitable, and it is difficult to hold on to them. When a bodhisattva enters this samadhi, he can decide to know the nature of all dharmas, and then he can get a fixed phase; just like a person who can’t live in the void, if he has the power of God, he can deal with it.
(9) Complete Zhuangxiang Samadhi (Vatican niyata -dhvaja-ketu), and make a decision Zhuangxiang Samadhi. Bodhisattvas living in this samadhi can decide to hold the samadhi dharma banner, which is the most honorable among all samadhis; it is like a general getting a banner to show his dignity.
(10) Vajra Samadhi (Vatican vajra), also known as Vajra Samadhi. When a Bodhisattva lives in this samadhi, his wisdom will be strong and he will be able to break all samadhis; just like the diamond is solid and indestructible and can shatter all things.
(11) Entering the Dharma Seal Samadhi (Sanskrit sarva-dharma-praves/a-mudra), if a person enters a country, he can enter if he has a seal, but he cannot enter without a seal; Bodhisattvas who live in this samadhi can enter the reality of all dharmas.
(12) The Samadhi King Anli Samadhi (Sanskrit sama^dhi -ra^ja^-supratis!t!hita), and the Samadhi King of Sanmai. Bodhisattvas who live in this samadhi can live safely in all samadhis; just like a great king who lives in the main hall and summons all his officials, they all obey their orders.
(13) Light-emitting samadhi (Vatican ras/mi-pramukta), the bodhisattva who lives in this samadhi can emit all kinds of light, illuminate all samadhis, and understand everything.
(14) Power into Samadhi (Vatican bala -vyu^ha), also known as Jingjin Power Samadhi. The bodhisattva lives in this samadhi, and obtains the power of freedom from all samadhis, and can often change supernatural powers to save all living beings.
(15) Going beyond the samadhi (Sanskrit samudgata), and also create the samadhi of birth and the samadhi of equal growth. Bodhisattvas live in this samadhi, all merits and wisdom will increase, and all samadhis will emerge from the heart.
(16) You must enter the samadhi of eloquence (Sanskrit nirukti -niyata-praves/a), and enter all words to determine the samadhi. The bodhisattva lives in this samadhi, and can argue about all samadhis, and can distinguish without hindrance the order of language of living beings and the names of scriptures.
(17) Interpret the name Samadhi (Vatican adhivacana -praves/a), and enter the name Samadhi, and enter the Zengyu Samadhi. The Bodhisattva lives in this samadhi, and can explain the names and meanings of all samadhis, so that people can understand them.
(18) Guanfang Samadhi (Sanskrit dig-vilokita), the Bodhisattva lives in this Samadhi, and can enter and exit freely without hindrance in all Samadhis, so he can observe all living beings in the ten directions with a compassionate and equal heart, and they will all be liberated.
(19) Dharani Indian Samadhi (Vatican a^dha^ran!a -mudra), and the general holding Indian Samadhi. The bodhisattva lives in this samadhi, can hold the samadhi seals, and distinguish the samadhis.
(20) Samadhi without deceit (Vatican asam! pramos! a), also known as Samadhi without forgetting, and Samadhi without forgetting. Bodhisattvas live in this samadhi, do not give birth to ignorant wrong views such as love, hatred, etc., and there is no confusion or darkness in all samadhis.
(21) Take all Dharma Sea Samadhi (Sanskrit sarva-dharma-samavasaran! a-sa^gara-mudra), and also take all Dharma Sea Seal Samadhi, and all Dharma and other interesting sea seal Samadhi. Bodhisattvas live in this samadhi, and all the three vehicles are absorbed in this samadhi; just like all rivers, they all return to the sea.
(22) Covering the void samadhi (Vatican a^ka^s/a -spharan!a), the Bodhisattva lives in this samadhi, and covers the immeasurable and boundless void with the power of samadhi, or emits light, or fills it with sound.
(23) Vajra Wheel Samadhi (Vatican vajra-man!d!ala), the Bodhisattva lives in this Samadhi, can hold all Samadhi, and arrives in all dharmas without hindrance; just like the Vajra Wheel, there is no obstacle wherever it goes.
(24) Treasure-breaking Samadhi (Vatican ran!am!-jaha), the Bodhisattva lives in this Samadhi, and can cut off all the troubles and dirt of Samadhi; if there is a real treasure, it can cure all treasures and make them clean.
(25) Can illuminate Samadhi (Sanskrit vairocana), and can illuminate Samadhi, and illuminate Samadhi all over. The bodhisattva lives in this samadhi, and can illuminate all dharmas with wisdom; just like the sunrise, it illuminates the world, and everything is revealed.
(26) Do not ask for Samadhi (Sanskrit anim!is!a), and do not seek Samadhi. The bodhisattva lives in this samadhi, able to illuminate all dharmas, all of which are like illusions, cut off all love and desire in the three realms, and have nothing to seek.
(27) No living samadhi (Vatican aniketa -sthita), also known as samadhi, no place to live samadhi, no phase to live samadhi. Bodhisattvas live in this samadhi, able to illuminate all dharmas, thoughts are impermanent, and there is no sign of existence.
(28) Unintentional Samadhi (Vatican nis/cinta), also known as non-thinking Samadhi. Bodhisattvas live in this samadhi, and neither the mind nor the dharmas of the mind are active.
(29) Pure Lamp Samadhi (Vimala vimala -pradi^pa), also known as the Undefiled Lamp Samadhi. Bodhisattvas who live in this samadhi can be free from all afflictions and defilements, and the lamp of wisdom can be purified and brightened.
(30) Boundless Light Samadhi (Sanskrit ananta-prabha), also known as Boundless Light Samadhi. Bodhisattvas living in this samadhi can illuminate all living beings and immeasurable dharmas in the boundless world of the ten directions with wisdom and light, and they all know clearly.
(31) It can be used as a bright samadhi (Vatican prabha^-kara), and also as a luminous samadhi. Bodhisattvas living in this samadhi will be able to illuminate all dharmas; it is like burning a torch in the dark: everything is clear.
(32) Universal Lighting Samadhi, also known as Universal Brightness Samadhi, Universal Lighting Samadhi. The bodhisattva dwells in this samadhi, and can illuminate all kinds of samadhis of all dharmas; it is like a wheel king’s jewel, illuminating the four sides.
(33) Firm and pure samadhis (Vatican s/uddha-sa^ra), and pure and firm samadhis. Bodhisattvas living in this samadhi can make all samadhis pure and firm, and not be polluted by all defilements.
(34) Samadhi without scale (Vimala vimala-prabha), also known as Samadhi without scale. The bodhisattva lives in this samadhi, can get rid of all samadhis, get rid of all ignorant love, desire and troubles, and can illuminate all samadhis.
(35) Joyful Samadhi (Sanskrit rati-kara), also known as Fa Miao Le Samadhi, and Joyful Samadhi. Bodhisattvas living in this samadhi can produce immeasurable and boundless Dharma joy.
(36) Electric light samadhi (Vatican vidyut -pradi^pa), also known as electric light samadhi. The bodhisattva lives in this samadhi, and can regain the way that has been lost since beginningless time, just like lightning flashes temporarily to guide the practitioner to find the way.
(37) Endless Samadhi (Vatican aks!aya), the Bodhisattva lives in this Samadhi, destroys the impermanence of all dharmas, that is, enters the truth of non-birth and immortality.
(38) Wealth Samadhi (Vatican tejovati^), also known as the prestige Samadhi. Bodhisattvas living in this samadhi can gain immeasurable power, virtue, freedom and adornment.
(39) Leaving the samadhi (Vatican ks!aya^pagata), the Bodhisattva lives in this samadhi, can see that the samadhis are endless, and understand the principle of the corresponding merits and retributions of countless asamkhya kalpas, and stay away from all extinction See you.
(40) Unmoving Samadhi (Vatican anin~jya), also called Unmoving Samadhi. The bodhisattva lives in this samadhi, and can know the reality of all dharmas. After all, it is empty and quiet, and wisdom corresponds to samadhi.
(41) Non-retreating Samadhi (Sanskrit avivarta), also known as solemn Samadhi and flawless Samadhi. The bodhisattva lives in this samadhi, never turning back, that is, Ada Bazhi.
(42) Sunlight Samadhi (Sanskrit su^rya -pradi^pa), also known as Sunlight Samadhi. Bodhisattvas living in this samadhi can illuminate all kinds of dharma gates and samadhis; just like the sunrise, it can illuminate all worlds, and it can shine through a dark room like a lamp.
(43) Moon Net Samadhi (Vatican candra -vimala), also known as Net Moon Samadhi. The bodhisattva lives in this samadhi, with pure wisdom, benefits all living beings, and can break the ignorance of all samadhis; like the full moon, it breaks all darkness.
(44) Pure Light Samadhi (Vatican s/uddha -prabha^sa), also known as Pure Light Samadhi. Bodhisattvas who live in this samadhi can understand all dharmas without hindrance. (45) It can be used to understand Samadhi (Vatican a^loka-kara), and to create Samadhi. Bodhisattvas living in this samadhi correspond to the wisdom of prajna, and the holes illuminate the samadhi doors.
(46) Doing the Samadhi (Vatican ka^ra^ka^ra), and doing the Great Prajna Que Samadhi. The bodhisattva lives in this samadhi, and can initiate all the samadhis he has acquired previously.
(47) Zhixiang Samadhi (Vatican jn~a^na -ketu), also known as Zhizhu Samadhi. Bodhisattvas who live in this samadhi will see that in all samadhis there is the appearance of true wisdom.
(48) Like Vajra Samadhi (Sanskrit vajropama), the Bodhisattva who lives in this Samadhi can break all the knots of troubles without leaving anything behind;
(49) The mind lives in samadhi (Vatican citta -sthiti), and the heart lives in samadhi. The minds of all living beings are light, sick and changeable, difficult to control and difficult to hold. Bodhisattvas who live in this samadhi can restrain all scattered and disordered minds, and the mind will not change.
(Fifty) Universal Samadhi (Sanskrit samanta ^ loka), and do all-pervasive Samadhi. The bodhisattva lives in this samadhi, sees the light and appearance of all dharmas, without all darkness, and illuminates the world universally with supernatural powers, without hindrance.
(51) Anli Samadhi (Sanskrit supratis!t!hita), and good living Samadhi. The bodhisattva lives in this samadhi, and in all the merits and virtues, he stands firm and firm, just like Mount Sumeru stands still and motionless.
(52) Baoju Samadhi (Vatican ratna -kot!i), also known as Baoding Samadhi and Baoji Samadhi. Bodhisattvas who live in this samadhi can turn all the people of all countries into the seven treasures.
(53) Wonderful Dharma Seal Samadhi (Vara-dharma-mudra), the Bodhisattva lives in this Samadhi, and obtains the Dharma Seal Samadhi of the profound virtues and wisdom of all Buddhas and Bodhisattvas.
(54) Dharma Equality Samadhi (Sanskrit sarva -dharma-samata^), also known as the Samadhi of Equality of All Dharmas. The bodhisattva lives in this samadhi, able to illuminate all living beings and all dharmas, and all are equal.
(55) Breaking the joy samadhi (Sanskrit rati-jaha), also known as the life joy samadhi, and the love and joy samadhi. Bodhisattvas live in this samadhi, able to observe suffering, emptiness, impermanence, non-self, impurity, etc., and feel disgusted and separated from all worlds, without thinking of joy.
(56) Go to Dharma Dharma Samadhi (Vatican dharmodgata), and enter Dharma Dharma Samadhi. The bodhisattva lives in this samadhi, and can reach the top of the Dharma Mountain with the power of prajna.
(57) Can disperse Samadhi (Sanskrit vikiram!a), also known as floating samadhi. The bodhisattva lives in this samadhi, that is, corresponding to the wisdom of emptiness, and can break and disperse all dharmas.
(58) Distinguishing the Dharma Sentence Samadhi (Sanskrit sarva-dharma-pada-prabheda), and destroying the Dharma Center Samadhi and distinguishing the Dharma Sentence Samadhi. The bodhisattva lives in this samadhi, can distinguish all dharma languages and sentences, and speak for all living beings without hindrance.
(59) The word equal phase Samadhi (Sanskrit sama^ks!ara^vaka^ra), also known as the equal character phase Samadhi. The Bodhisattva dwells in this samadhi, observing that all characters and words are all equal, scolding and praising, neither hate nor love.
(60) Lizi Sanmai (Sanskrit aks!ara^pagata), also known as Lizi Sanmai. The Bodhisattva lives in this samadhi, and understands the true meaning of all dharmas, without being hindered by words and interpretations. Therefore, in the sea of righteousness, he has no misunderstanding of the existence of words; even in the scriptures of words, he can directly see True meaning and away from the attachment of words, names and appearances.
(61) The Samadhi of breaking the edge (Vatican a^ramban! a -cchedana), and the Samadhi of breaking the edge. Bodhisattvas who live in this samadhi can avoid joy in happiness, anger and resentment in suffering, and neither suffering nor happiness. In these three experiences, they are all far away from each other and the heart is extinguished. broken.
(62) Not bad samadhi (Vatican avika^ra), also known as non-variation samadhi. Bodhisattvas living in this samadhi can understand that the nature of dharma is ultimately empty and still, that jokes cannot be broken, and impermanence cannot be turned.
(63) Seedless Samadhi (Vatican apraka^ra), also known as categoryless Samadhi. The bodhisattva lives in this samadhi, knowing that all dharmas have no appearance, and do not see the various appearances of all dharmas.
(64) Practice Samadhi without a place (Vatican aniketa -ca^rin), and practice Samadhi without a phase. Bodhisattvas living in this samadhi can know that the three poisonous fires of greed, anger, and ignorance are burning in the three realms, so the mind does not rely on them; knowing that Nirvana is ultimately empty, so they also do not rely on them.
(65) Samadhi from obscurity (Vatican timira^pagata), also known as Samadhi from darkness and Samadhi from darkness. Bodhisattvas who live in this samadhi can eliminate all the slightest shadows and ignorance in all samadhis.
(66) No going samadhi (Vatican ca ^ ritravati ^), the bodhisattva lives in this samadhi, and does not see the coming and going of all dharmas.
(67) Unchanging Samadhi (Vatican acala), and doing Unchanging Samadhi and Unchanging Samadhi. The bodhisattva lives in this samadhi, and can observe all samadhi dharmas without seeing any variation.
(68) Degree of Fate Samadhi (Sanskrit vis!aya -tirn!a), also known as Degree of Realm Samadhi. The bodhisattva lives in this samadhi, and all the afflictions and conditions in the six dusts are completely eliminated. He can cross the sea of six dusts, and he can also surpass all the samadhis to give birth to wisdom.
(69) Samadhi of collecting all merits (Sanskrit sarva-gun!a-sam!caya-gata), also known as Samadhi of collecting all virtues and Samadhi of collecting all merits and virtues. The bodhisattva lives in this samadhi, cultivating and collecting all good roots and virtues. There is no rest in the first night and the last night, just like the sun and the moon are constantly rotating.
(70) Living without heart samadhi (Vatican sthita-nis/citta), and living without heart samadhi. Bodhisattvas live in this samadhi, only following wisdom and not following the heart, living in the reality of all dharmas.
(71) Jingmiaohua Samadhi (Vatican s/ubha-pus!pita-s/uddhi), also known as Jingmiaohua Samadhi. Bodhisattvas living in this samadhi can bloom all kinds of merit and virtue flowers in all samadhis, so as to be solemn and comfortable; just like a tree with flowers blooming, a tree is adorned by itself.
(72) Consciousness Samadhi (Vatican bodhy -an%gavati^), the Bodhisattva lives in this Samadhi, so that all Samadhis become leak-free, corresponding to the seven awakenings.
(73) Infinite Debate Samadhi (Sanskrit ananta -pratibha^na), also known as the Samadhi of Enlightenment. The bodhisattva who lives in this samadhi acquires immeasurable eloquence, enjoys speaking a sentence, and goes through innumerable kalpas without end.
(74) Non-waiting samadhi (Vatican asama-sama), the Bodhisattva lives in this samadhi, and sees all living beings as Buddhas, and all dharmas are the same as Buddha Dharma, corresponding to the non-waiting prajna paramita.
(75) Saving the Samadhi of all dharmas (Sanskrit sarva -dharma^tikraman!a), and doing the Samadhi of transcending all dharmas. Bodhisattvas living in this samadhi can enter the three gates of liberation, transcend the three realms, and save all beings of the three vehicles.
(76) Separate the samadhi of all dharmas (Sanskrit pariccheda -dara), and make a judgment on the samadhi of all dharmas. Bodhisattvas live in this samadhi, able to distinguish the goodness and badness of all dharmas, with leakage, without leakage, with action, without action, and other aspects.
(77) Sanmai of dispelling doubts (Vatican vimati -vikiran! a), also known as Samadhi of dissipating doubts. Bodhisattvas who live in this samadhi can cut off the net of doubt in all dharmas and obtain the reality of all dharmas.
(78) Samadhi without a place to live (Vatican niradhis!t! ha^na), also called Samadhi without a place, Samadhi without a place to live. Bodhisattvas live in this samadhi, so they can understand all dharmas without clinging to the certain criteria of each dharma.
(79) One Solemn Samadhi (Vatican eka -vyu^ha), also known as One Phase Samadhi, One Phase Solemn Samadhi. Bodhisattvas living in this samadhi can see that all dharmas are one, no matter whether there is a phase or no phase, or all dharmas are empty, they can all understand the principle of ‘everything is one’, and adorn this samadhi with one-phase wisdom.
(80) Sanadhi of Health and Action (Sanskrit a^ka^ra^bhi^nirha^ra), and it is also used to induce the Samadhi of Action. The bodhisattva lives in this samadhi, and can observe all kinds of appearances, entering appearances, dwelling appearances, and exiting appearances, so that all appearances are empty.
(81) One-line Samadhi (Sanskrit eka^ka^ra), and one-line phase Samadhi. The bodhisattva lives in this samadhi, corresponding to the ultimate emptiness, and there are no remaining steps.
(82) Non-practice Samadhi (Sanskrit a^ka^ra^navaka^ra), also known as Lixingxiang Samadhi. The bodhisattva lives in this samadhi, and does not see the single appearance of all samadhis. Because of this samadhi, he can also practice other kinds of contemplation and practice.
(83) Miaoxing Samadhi (Sanskrit su -ca^rin), also known as Miaoxingxiang Samadhi. The bodhisattva lives in this samadhi and does not see that all samadhis have more than two kinds of miscellaneous behaviors, but it is the only ultimate emptiness corresponding samadhi, so all theories cannot be broken.
(84) Reaching all bottomed Sanadhi (Vatican nairvedhika-sarva-bhava-talopagata), and reaching all bottomed Sanmadhis. The bodhisattva lives in this samadhi, and can use the wisdom of no leakage to understand the three existences, even to the bottom of neither existence nor non-existence, and all existences will be scattered and destroyed.
(85) Enter the name samadhi (Sanskrit sam! keta-ruta-praves/a), and enter the speech samadhi. If a Bodhisattva lives in this samadhi, he will be able to understand all sentient beings, all things, all dharma names, and all languages, and he will be able to understand everything.
(Eighty-six) Sanmai of Li sound, sound and word (Sanskrit nirghos! a^ksara -vimukta), also known as Sanmai of Liberation sound and word. The bodhisattva lives in this samadhi, observing that all dharmas have no sound and language, and are always peaceful and extinguished.
(87) Ran (burning) torch samadhi (Vatican jvalanolka), also known as torch blazing samadhi. Bodhisattvas living in this samadhi can use the torch of wisdom to illuminate all dharmas without confusion; like a burning torch walking at night, they will not fall into danger.
(88) Pure Phase Samadhi (Vatican laks!an!a-paris/odhana), also known as Yan Pure Phase Samadhi. Bodhisattvas living in this samadhi can be pure and complete, adorned with the thirty-two appearances, and can observe the different appearances of all dharmas according to the law, and can also observe the appearance-free purity of all dharmas.
(89) Shattered Phase Samadhi (Sanskrit anabhilaks!ita), also known as Unmarked Samadhi. The Bodhisattva lives in this samadhi. Then you will not see all the appearances of dharmas, nor will you see the appearances of all samadhis.
(90) Samadhi with all kinds of wonderful feet (Sanskrit sarva^ka^ra -valopeta), and Samadhi with all wonderful appearances. The bodhisattva lives in this samadhi, and can solemnly meditate with all merits and virtues, making him pure and full of all wonderful appearances.
(91) Samadhi of disliking suffering and happiness (Sanskrit sarva -sukha-duh! kha-nirabhinandi^), and Samadhi of disliking suffering and happiness, and Samadhi of disliking all suffering and happiness. Bodhisattvas living in this samadhi can see the happiness in the world, there are too many troubles, illusory and upside-down, not lovely and happy; seeing the suffering in the world is like a disease, like an arrow entering the body, and the heart is not happy. Because of the falsehood of all dharmas, there is no joy in suffering or happiness.
(92) Endless Phase Samadhi (Vatican aks!aya -karan!d!a), and Endless Action Samadhi, Endless Action Samadhi. Bodhisattvas live in this samadhi, able to contemplate all dharmas, continuous and impermanent, non-permanent and endless.
(93) Dharani Samadhi (Sanskrit dha^ran!i^mat), also known as Duo Dharani Samadhi, with Dharani Samadhi. Bodhisattvas live in this samadhi, can hold all samadhis, and all dharanis are also obtained naturally.
(94) The samadhi of capturing all evil and righteous features (Vatican samyaktva-mithya^tva-sarva-sam!grahan!a), and the samadhi of capturing all evil and righteous features, and the samadhi of subduing all positive and evil natures. The bodhisattva lives in this samadhi, and in all sentient beings in the right, wrong, and indeterminate gatherings, he has nothing to abandon.
(95) Eliminate love and hate samadhi (Vatican anurodha ^ pratirodha), and make love and hate samadhi. Bodhisattvas dwelling in this samadhi can destroy all hatred and love, and will not generate love in the pleasing dharma, and will not generate anger in the hateful dharma.
(96) Rebellious Samadhi (Vatican sarva -rodha-virodha-sam! pras/amana), and resting all against the Samadhi. The bodhisattva lives in this samadhi, can be at ease in all dharmas, can destroy all evil and rebellious beings, and can obey all living beings that can be transformed, without being obsessed with obedience.
(97) Pure light samadhi (Sanskrit vimala-prabha), also known as samadhi without defilement. The bodhisattva lives in this samadhi, and all samadhis are bright and pure, and all afflictions and dirt are out of reach.
(98) Strong Samadhi (Vatican sa ^ ravat), and a strong Samadhi. The bodhisattva lives in this samadhi, and the reality of all dharmas and wisdom correspond to each other, and they are all firm; just like empty space, indestructible.
(99) Full moon pure light samadhi (Vatican paripu^rn!a -candra-vimala-prabha), Bodhisattva lives in this samadhi, with pure wisdom and light, extinguishing love, anger and other ignorant fires, cooling merits and virtues, benefiting all beings; just like the autumn moon is complete , breaking through the darkness, cool and refreshing.
(100) Great Adornment Samadhi (Vatican maha^ -vyu^ha), the Bodhisattva who lives in this Samadhi will achieve great adornment, see worlds in the ten directions like the sands of the Ganges River, adorn the place of the Buddha with the fragrance of seven treasures, and achieve such adorned merits and virtues. Nothing to worry about.
(101) Can follow the samadhi of all the worlds (Sanskrit sarva^ka^ra -prabha^-kara), and perform the samadhi of all the worlds. The bodhisattva lives in this samadhi, able to illuminate all dharmas in the world of living beings, the world of residence, and the world of the five sentient beings.
(102) Samadhi and other Samadhi (Vatican sama^dhi -samata^), also known as Waiting Samadhi, Dingping and Equality Samadhi. The bodhisattva lives in this samadhi, and can observe all samadhis equally, without seeing the difference between depth and height, and seeing that all active dharmas are born from causes and conditions, and are equal to the appearance of samadhi.
(103) Containing all the samadhis with and without disputes (Vatican aran!a-saran!a-sarva-samavasaran!a), and the samadhi of non-conflict practice, and the samadhi of principles and interests. Bodhisattvas living in this samadhi will be able to understand all dharmas without hindrance. They will not see the dharma as it is, and will not see it as it is. Of.
(104) Not happy with all abode samadhi (Vatican anilambha -niketa-nirata), and do no abode samadhi. Bodhisattvas living in this samadhi are not happy to live in the world, because the world is impermanent; nor happy to live in the non-world, because they are not attached to emptiness.
(105) Such as living in Samadhi (Vatican tathata^ -sthita-nis/cita), and making a decision to live in Zhenru Samadhi. The Bodhisattva lives in this samadhi. Then you know that all laws are as they are, and there is no law that surpasses them.
(106) Samadhi of bad body and decline (Vatican ka^ya -kali-sam! pramathana), also known as Samadhi of bad body and samadhi of defilement and evil. The bodhisattva lives in this samadhi, using wisdom to destroy all kinds of natural decay of the body.
(107) Bad language is like emptiness samadhi (Sanskrit va^k-kali-vidhvam! sana-gagana-kalpa), and it is also samadhi of detached language and evil. The bodhisattva lives in this samadhi, and does not see that all samadhi speech karma exists according to the sound, like empty space, like illusion, and does not generate hatred or love.
(108) Abandoning the emptiness and uncontaminated samadhi (Vatican a^ka^s/a^san%ga -vimukti-nirupalepa), and being undefiled such as the void samadhi. Bodhisattvas practice Prajna Paramita, and see that all dharmas are ultimately empty, neither born nor destroyed, just like empty space; although they have obtained this samadhi, they are not contaminated by the appearance of this empty samadhi. [Great Wisdom Theory Volume 5] )
A netizen asked: Bodhisattva Guangche, when reading the third commentary of Master Nan’s book ” What the Diamond Sutra Says “, I saw this paragraph: “In real practice, one who has attained samadhi is mindful of the first meditation, and distracting thoughts and delusions are gone. The second meditation is to hold the breath, so-called open the Qi channel, and the external breathing stops. The third meditation is to stop the pulse, the pulse stops beating, and even the heart beats very slowly. The fourth meditation is the pure mindfulness, the whole body and mind are thrown away, and there is no feeling. However, if we want to achieve the calm state of qi dwelling and pulse stopping, we must first change the twelve types of our body, such as egg-born, damp-born, viviparous, and metamorphic-born, which is what Confucianism talks about changing temperament. It is absolutely impossible to practice samadhi without transforming the body.
So the real practice is to untie knots and transform one’s mental behavior. The transformation of psychological behavior, further development of wisdom, and the elimination of prejudices in thinking and opinions are called liberation. Learning Buddhism, no matter Mahayana or Hinayana, are all five programs, precepts, samadhi, wisdom, liberation, and knowledge of liberation. “
I would like to ask, do you have any experience in the transformation of the body? Have there been any changes in physiology and Qi mechanism? If so can you share it?
Guangche Wulun replied: It’s hard to say. Buddhism doesn’t pay much attention to these either. Because these are the reactions after the emergence of merit (or karma), which is the result. Practitioners have different merits, virtues and karma, and the process is very different. Speaking of these, they are also very different, so there is nothing to talk about.
The transformation of the body is more talked about in Mahayana Buddhism and Taoism. Theravada Buddhism does not teach it.
What Taoism talks about is to achieve the extreme of emptiness, and then clear the qi, and then unite the spirit and qi to form a complete body. This is body transformation.
In Buddhism, transformation is a process of purifying karma. If the karma of body, speech and mind is purified, it will be transformed a little.
Generally speaking, it is not allowed to talk about the experience of transformation. Because it is a personal phenomenon, it is equal to the manifestation of personal karma or merit. Telling others, it seems that there is not much benefit except to attract others’ envy or disturb their morality, and make people look good.
air machine. . . It is a typical Taoist noun. He has his theory (Book of Changes) and processing methods.
The Sutra sects of Buddhism do not talk about this, anyway, it means leaving form, leaving the state, and centrifuging to the end. When wisdom is realized, the physical and energy channels will naturally turn around, and there is no need to manipulate anything artificially. The phenomenon of turning is comfortable, all kinds of comfort. . All kinds of energies have a strong sense of light, etc., as the mind changes, the feeling and state will change, etc. If people slack in practice, concentration and wisdom recede, and afflictions arise, these phenomena may also fade away. Before the transformation is complete, it is estimated that it is no different from ordinary people, at most it is healthier. In the final analysis, the phenomena of those Qi channels are just my own feelings, so don’t take them too seriously. For those who have the ability to empty the realm, these Qimai phenomena can also be cleared with a single thought. (Of course, if you turn around completely, it will be a big deal. That is the achievement of the rainbow body. Then it is not called turning the body, but it should be called the “illusion” body. It can be used freely, and you can become a Buddha in one body!)
Netizen asked: Master, hello, this time I went to Theravada Meditation, the master who taught us said that their two venerables competed in the practice of extinction. They have a fixed time, one can be eight hours and the other can be sixteen hours. The experience in the middle, all think that the cessation of entry and cessation is settled, but in fact they just fall into the part. You said that your cessation of entry is also participatory?
Guangche Wulun’s answer: Regarding this question, I specifically consulted the Hinayana’s explanation of “Partnership” (Abhidhamma). Generally speaking, bhavata is a state without a clear object, a mind door, and so on. I even found a term called “Participant Zen”, which is explained as the four Zens of the Form Realm, and the Absolute Realm of Extinction.
Regarding the existence of fen, there are many contradictory explanations based on the information obtained.
Personal understanding, participatory is “awareness” itself. It’s just that the Abidharma theory has made a lot of refinements and classifications of this awareness, calling the awareness without a clear object as “participation”.
Then in your question, it is said that those who practice extinction concentration actually fall into the existence, and that is just a theoretical explanation of how extinction concentration is. It is like saying that Wuxin samadhi can be non-thought samadhi or extinction samadhi. There is not much problem with this statement.
Your question is, when you enter the concentration of no thought, or fall into a deep sleep without dreams, will you mistakenly think that you have entered the concentration of extinction?
As for the difference between the Four Dhyana and Extinct Concentration and the difference after leaving concentration, I have already mentioned it before. You can check it out.
I can add that there are two cases of entering into extinction. One is entering in the realm of neither perception nor non-perception. The other is to take the phase of extinction and enter (for example, the lion samadhi, you can jump directly from any meditation to extinction.). The former is unintentional entry. It wasn’t intentional. The second type is after experiencing the previous situation and gaining experience, and directly enters with the fixed state of extinction, which is intentional.
Both of these are clearly known, and they didn’t know anything at the time. Clearly know how the mind goes from the state of mind to the state of non-consciousness, and how to go from the state of non-consciousness to the state of mind after coming out of cessation concentration (because the mind is subtle when it comes out of meditation, it can understand the state of non-consciousness of the mind to the state of conscious knowledge. how it happened). This is very different from the general state of confusion, trance and distraction (if you fall into this state of yuyu, then you can’t even talk about the state of no concentration), and the state of no memory without thinking. different.
( Editor’s note: At the time of Wuxin concentration, because of unconsciousness, we did not know Wuxin. The description of Wuxin is only after coming out of concentration, and we know from memory that it was Wuxin, ignorance, and unconsciousness at that time.)
A netizen asked: Hello brother, may I ask if you have reached the extinction state, do you have the Taoist horse Yin Zangxiang? Is there a phenomenon of pseudo-impotence? Thanks!
Guangche Wulun Answer: It is not necessary to cultivate concentration and eliminate concentration to appear horse Yin Zangxiang. As long as you are diligent and give up your desires to a certain extent, you will have the appearance of horse Yin Zang. This is not a Taoist term. Buddhism already has it, and it is one of the thirty-two appearances of Buddha.
Correct practice cannot cause impotence. Even if you have cultivated to the hidden form of the horse, as long as you want to, you can immediately restore the abilities of ordinary people. There is no such thing as impotence.
A netizen asked: Also, may I ask you to see heaven and man in deep meditation?
Guangche Wulun replied: I have never seen it. Why don’t you go and practice supernatural powers yourself. (Warning: without renunciation, simple devotion to cultivating supernatural powers is easy to become possessed).
Netizen asks: Hello, master. Ask a bit vulgar question
I’m not married.
I am really ready to cultivate the path of Dinghui
I see you said earlier: the most important thing in cultivating the four dhyanas and eight samadhis is to keep the precept of abstinence. Otherwise, it will be in vain. leak and clean
Then if I succeed in cultivation, what will I do if I get married in the future? There will always be marriages and children. Is it okay to do everything once?
Guangche Wulun answered: In principle, not even once. One omission, Dinghui power retreated very powerfully. For those who have not achieved results in their cultivation (to break my opinion is the initial achievement), it basically means that all previous efforts have been wasted.
But for those who have achieved results in cultivation, if they miss it once, although the power of concentration and wisdom will be greatly reduced, it is relatively easy to cultivate back.
Therefore, for those who have not achieved results in cultivation, my suggestion is to persist in diligence and not give up.
For those who have achieved results, you have to fulfill your human responsibilities, etc. You can do it, but it will delay the time to complete the goal in practice, but the confidence and wisdom of selflessness will not fade away. The general direction of this life and the next life can basically be grasped.
A netizen asked: I would like to ask the landlord, did you first enter the first jhana in a situation where there is jhana? What do you think about the effect of light on concentration? Thanks! Correction is the nimitta
Guangche Wulun answered: When I was a beginner, I had no contact with knowledge related to nimitta. Just take the awareness of breathing purely, adjust the mind to be quiet, and when the distracting thoughts completely stop, the breathing will stop naturally. At this time, the realm is a feeling of no body, just like the overall dark but transparent feeling of the night. There is no light (but if you sit like this for a long time, with the accumulation of energy, there will be light, but the light does not come from the breath, but naturally appears after the accumulation and purification of energy).
Later, there was also the meditation of practicing light, which took the light as the object, and caused the small light to turn the whole body into light and so on.
Therefore, I think that whether there is light in the nimitta has a corresponding relationship with the object during meditation.
It is a good thing to have light in meditation, but this kind of light is not visualized, but occurs naturally when the mind is purified (concentrated) to a certain extent. Even if there is no light, you can still cultivate concentration, and you can also enter the fourth meditation. And it is better to have light.
A netizen asked: I found that it is easy to go into a daze when doing things during this period of time, and I don’t like meat, and occasionally I will have diarrhea when I barely eat it. Last Sunday, when I was in a daze at the entrance of the vegetable market, a flying bird was flying over my head. I couldn’t help but feel moved. Suddenly, it turns out that not only joy, anger, sorrow and joy come from the heart, but also mountains, rivers, land, birds and animals, turbulent winds and clouds, and fluttering long hair are all born from the heart. “. Subtlety of mind seems to be the key,
Guangche Wulun replied: Very good. This is the performance of entering a good state of practice, continue to work hard! come on!
A netizen asked: Ask the teacher: Do plants have Buddha nature, can they become Buddhas?
Guangche Wulun Answer: Buddha nature refers to the awareness of sentient beings. That is, sentient beings with troubles. All living beings with afflictions can become Buddhas because of their afflictions (or bodhicitta).
Plants are heartless, have no mind troubles, and cannot consciously become a Buddha.
(Editor’s Note: According to Mahayana, the nature of all dharmas is awareness . This awareness is called “Buddha nature” at the sentient level, and “dharma nature” or “awareness” at the ruthless level. Awareness refers to all dharmas Original Awakening. All dharmas are originally the meaning of the mind. This mind is not the mind of afflictions, nor the mind of divine consciousness, but the mind of Nirvana, or the mind of the dharma realm, or the mind of original wisdom. And the mind of consciousness at the level of sentient beings, It’s just the appearance of this original enlightenment mind, and the appearance of the material level is also the appearance of this original awareness mind. The mind and law are all of the same nature. However, only a sentient being and aspiration can become a Buddha, and there is no feeling or no heart. )
A netizen asks: I would like to ask the great virtuous man, the sudden loss of body existence while sitting in meditation, is it a normal reaction, is it the secondary feeling?
Guangche Wulun Answer: Normal.
A netizen asked: Buddhism focuses on inheritance. Can I find information on the Internet?
Guangche Wulun answered: The so-called inheritance in reality is not a necessary condition for practice.
In the past, when the Sixth Patriarch heard people chanting scriptures, he realized something. At that time he had not converted yet.
People who are predestined to realize their roots do not need to listen to the Dharma, but can realize liberation by observing natural phenomena.
Cultivation focuses on motivation. Whether the practice is effective or not depends on the result of karma. Inheritance and apprenticeship, etc., are just one of the causes and conditions. Looking up information on the Internet is also one of the reasons.
Different people have different karma. Nowadays, many people think that there must be a teacher in order to practice, I deeply disagree. I even think that in this era and environment, it is better to look up information on the Internet (Buddhist texts and explanations) for self-study and self-study It’s reliable.
The teaching of the Dharma may focus on inheritance to prove that the source of the dharma is pure.
The key to practice lies in motivation. Whether there is a strong desire to renounce renunciation and seek the wisdom of liberation is the key to practice. If he is really determined , basically he can be said to have succeeded in most of his cultivation.
The advancement and retreat of practice also depends on whether this renunciation has been implemented in physical and mental behaviors .
It is of course a good thing to have a reliable teacher, but without a teacher, the Buddhist scriptures and other magic weapons are still there, and it is extremely convenient to search them on Baidu. Self-study is also very good.
A netizen asked: I beg you, master and disciple, to teach you how to practice meditation from the beginning to the four meditations and eight samadhis. I am very grateful.
My email 25398xxx@qq.com
Guangche Wulun replied: It was written in the previous post.
Netizen asked: I have been paying attention to meditation. I really want to know whether there is meditation and what happens after entering meditation. Through the sharing of bloggers, it is basically certain that there is meditation, and you need to experience it yourself. I also want to ask how wisdom can be generated by concentration, and why can wisdom be generated by concentration? And what is the meaning of meditation?
Guangche Wulun Answer: The so-called wisdom is to be able to see the truth of the facts.
The so-called ignorance is to be confused in the false appearance of the facts.
Then, the meaning of meditation is to let the mind temporarily settle down from the complicated illusions for a while, so that the mind can control itself and not get out of control (some people may disagree with me when I say this, but in fact, the scattered people are called minds). not autonomous). In the case of self-control, you have the ability to observe some phenomena that you usually don’t pay attention to (such as cause and effect, five aggregates, thoughts, dharma, etc.), so that to a certain extent, you can get rid of some illusions in previous understanding (“I” delusion), so, that is called wisdom. That is to say, some relatively more correct truths can be understood.
Meditation is the pillar of practice. Precepts and wisdom are both deeply developed on the basis of concentration. The nine stages of samadhi are like a ladder leading to liberation.
Netizen asked: May I ask the host, “The Road to Dinghui” talks about qi, and if qi gathers on the head and does not dissipate, you may get angry, get tongue sores, headaches, etc. Massage can disperse the breath.
I am now going to try the first Zen. But I am still a little worried. I have always been prone to getting angry since I was a child, and I often drink herbal tea. Will I get angry more easily after I fix it?
The book also said that you can ask a qigong master for help, er, for ordinary people like me, this method can only be ignored directly.
I would like to ask the host, in the process of cultivating concentration, have you ever had any troubles related to qi? Or other physical discomforts?
Hope to guide.
Guangche Wulun Answer: It can be solved by sitting down and walking for half an hour.
A netizen asked: Master, what is the relationship between the four meditations and eight samadhis and attainment? grateful.
Guangche Wulun replied: It doesn’t matter. The four meditations and eight samadhis focus on training the ability of the mind. The fruit of the certificate focuses on wisdom and the liberation of troubles.
With a strong heart, it is easier to attain wisdom and get rid of afflictions.
Liberation is divided into wisdom liberation and heart liberation.
Liberation of mind is more perfect than liberation of wisdom. At the same time, liberation of mind includes liberation of wisdom.
The four jhanas and eight samadhis belong to the mundane law, and the attainment of fruition belongs to the supramundane wisdom, so it doesn’t matter.
But the four jhanas and eight samadhis are the basis of the liberation of the mind, the basis of Zen paramita, so it cannot be said that it is absolutely irrelevant.
A netizen asked: Is there really relief? What will happen after liberation? (The question is missing, please add righteousness)
Guangche Wulun Answer: Every time I see some superficial and far-fetched questions, I can’t help feeling disgusted. I hope that the questioner can bravely step into the torrent of troubles like a fragrant elephant crossing a river, and pass through it. Hold the precept against sexual intercourse and cultivate Dinghui. There is no need to ask what will happen in the river, what will happen on the shore, etc. Talking about it is vain. Don’t waste time loitering by the river, cross it while you are young and have strength in mind and body.
Netizen asked: Good advisor, I have held the precept against sexual intercourse for 5 years. I didn’t know why at the beginning, but suddenly I had the thought of abstaining from sexual intercourse, and it came naturally. I don’t eat, I breathe with my belly, I only feel hungry occasionally, I have too many mundane things, and I don’t have time to meditate. Usually, as long as I have time, I will see everything and observe everything. Can this be used to practice samadhi?
Guangche Wulun replied: I have a little more ideas. We should think about the problem around precepts, concentration and wisdom. Don’t worry about anything else. Meditation is the way to practice meditation, and you should maintain awareness (or keep watching your own mind and behavior) at ordinary times.
A netizen asks: do you eat meat?
Guangche Wulun Answer: During the time when I was unemployed and practicing, I ate a full vegetarian diet for one year. I ate a piece of meat in the middle, and the disturbance caused by eating this piece of meat required me to spend half an hour meditating to clear it up. From my experience, eating meat is not conducive to the purification of body karma, and hinders meditation.
Therefore, it is recommended not to eat meat.
( Editor’s Note: According to my personal understanding, meat carries the karma of all living beings. After eating it, it will pollute the body and cause physical disease, that is, pollute the body’s purity. According to Buddhism, eating meat will lead to illness and short life. For a meditator, if he wants to meditate freely, he needs a pure physical body as the basis, otherwise the body and mind will influence each other, and if the body is not pure, the meditative concentration will be unstable, that is, it will be difficult to achieve the meditative ease.)
A netizen asked: What is the owner’s lewd ring? Does flying count?
Guangche Wulun replied: This is called self-mutilation. Also called adultery. Worse than normal prostitution. . . It should be forbidden.
A netizen asked: Good advisor, is there any connection between meditation meditation and bigu? If I am a vegetarian, do I need to control the frequency and quantity of meals? For example, one meal a day and so on.
Guangche Wulun Answer: After meditating to a certain extent, with the reduction of afflictions and the accumulation of energy, you will naturally not need to eat (you will naturally feel full and energetic, and you will feel uncomfortable if you eat reluctantly). Influenced, you can put down the diet. You don’t need to intentionally go bigu for this, it’s natural and you can grasp it yourself. One eclipse during the day depends on individual circumstances. There are certain benefits if you can do it, but the premise is that you don’t push yourself too hard, don’t endure hunger and then overeat to cause stomach problems or something, maintaining a good body is the basis of practice.
A netizen asked: Master, I want to practice meditation, can I ask if it is okay to just say “Namo Guanshiyin Bodhisattva” while meditating? Just thinking, not making a sound, thinking and hearing, does meditation like this have any effect? Ask the master for advice
Guangche Wulun replied: It can be cultivated in this way. You can refer to my previous answer to others about how to recite the Buddha’s name. The same is true for reciting Avalokitesvara Bodhisattva.
————
Practicing chanting Buddha’s name can also practice meditation.
The process of cultivation is like this, first you read silently, and there is a voice in your heart. Continue for a period of time, after a little silence, lengthen the voice of chanting Buddha, and recite one word silently for half a minute. After slowly calming down in this way, you will feel tired when mentioning meditation (heart sound). At this time, give up the silent recitation of the sound of the heart and change it to reminiscence. That is, just like memory, bring up the memory of “Amitabha Buddha” in your heart (at this time, your heart is silent). If you continue for a while, you will feel tired to bring up the memory. At this time, you can let go of the action of bringing up the memory, and stop at the state where the memory of the first sound of the Buddha’s name disappears, and the memory of the second sound of the Buddha’s name will rise but not yet. Stay for half a moment, and the breathing will stop automatically, and you will be in samadhi naturally.
( Editor’s note: The method of reciting Buddha’s name to enter meditation can actually take into account both reciting Buddha’s name and entering meditation. If you are in harmony with Buddha, you can get the samadhi of reciting Buddha’s name. It is also a very excellent practice method, and it has its own characteristics with Erganlumen’s meditation on breathing.)
A netizen asked: Is it suitable for you to live alone in a cave when you are preparing to become a monk? (The question is lost, and the righteousness is added)
Guangche Wulun answered: It is best to find a small temple and become a monk in a clean place.
After becoming a monk, according to the jungle system, you can place an order to participate in various meditation classes everywhere, and there are many opportunities to meet masters.
A netizen asked: Sir, what does it mean to only pay attention to the breath itself when practicing Anapana? What is breath itself? Is it in and out? When paying attention to the tactile sensations near the human body, you will still be aware of the inflow and outflow of airflow. Do you need to pay attention to the inflow and outflow of airflow? Do you pay attention to the feeling in the human body, or simply know the “breathing in and breathing out” of the position in the human body?
Guangche Wulun Answer: Do you pay attention to the feeling in the human body, or simply know the position of the human body “breathing in and breathing out”? Both are fine. If you practice for a little longer, you will get the knack.
Netizen asks: I am really grateful to my brother for sharing
I forwarded your text
Some people who lost their confidence found a sense of reality
Let them quickly embark on the road of practice
I want to ask my teacher a question
Brother has arrived
is planning to achieve Nirvana here
Or do you return to Xiaoxiang and live in the ultimate heaven of the four Zen colors?
What kind of connection is there?
Thank you??????
Answer to the Five Wheels of Light: At the end of a practitioner’s practice, whether he attains Nirvana or does not stop at Nirvana and goes to the Mahayana, this is related to a person’s root nature and karma, and there is no fixed one. Those who practice the Hinayana, at the end of their practice, may not only be able to achieve Nirvana, but are very likely to realize the Mahayana’s “clear mind and see the nature”, initiate the Bodhicitta of the ultimate meaning, and thus surpass the Hinayana and enter the starting point of the Mahayana.
Going from small to large does not need to be artificial. It’s a natural suggestion (it’s inconvenient to elaborate on the content, it’s not a common realm, it’s a secret category). For example, in the “Surangama Sutra” Avalokitesvara Bodhisattva’s Ear Root Perfection Chapter, some of the descriptions of attaining the two great victories have been disclosed.
According to the Lotus Sutra, although there are differences in the teaching methods of the three vehicles, the destination is the same. The three vehicles are just convenient teachings, but they are actually the only Buddha vehicle.
Therefore, as a practitioner, I personally think that there is no need to worry about falling into the Hinayana. Although you practice according to the Hinayana, it is very possible to achieve the Mahayana state (the key is to cultivate more merits and dedicate them to sentient beings).
A netizen asked: What does Nirvana look like? Is it the bardo of meditation? Can you prove the celestial body of the form realm? (The question is lost, and the righteousness is added)
Guangche Wulun replied: These experiences or realms cannot be talked about. Especially not to those who have not reached that state. He couldn’t understand it even after he said it, and he could only pretend to imagine it with his conscious mind. That is to say that the dream is double empty in the dream, which is outrageously wrong. So it can only be told with reason.
Your problem description is somewhat inaccurate.
The so-called bardo of meditation cannot be called the bardo. The bardo is the intermediate stage before death and rebirth. There can be no bardo in meditation (since meditation does not lead to death). The so-called meditative bardo refers to the state in which emptiness is naturally present after a person stays away from all illusions with the power of dhyana.
The celestial body of the form realm, Buddhism does not talk about the celestial body of the form realm, but the sambhogakaya. The sambhogakaya is perfected after the ten grounds are full of hearts, and moves to the ultimate heaven of color to become the sambhogakaya Buddha. The sambhogakaya is not an ordinary celestial body in the form realm, but the accumulation of immeasurable wisdom, merit and virtue. It is the sambhogakaya that is naturally achieved by practitioners who use their great compassion to help all living beings according to the breadth of true wisdom. , rather than manufactured products.
You know, Buddhism says that people have no self, and dharma has no self. All dharmas are empty and dependent. Don’t misunderstand sambhogakaya.
For ordinary practitioners, these things are still too far away. Cultivate liberation well, cultivate clear mind and see one’s nature, cultivate wisdom firmly, renounce renunciation and uphold bodhicitta at all times, and all these things will happen naturally. Nan Huaijin has a saying: “The first is the last, and the most basic is the most profound”, which is the words of those who have experienced it. Practitioners must not abandon the basics and chase after the last, so that they aim too high. Down-to-earth repairing from the most basic is the shortcut!
( Editor’s note : The bardo of meditation may refer to the situation in which some people are in a state of meditation and their consciousness is separated from the body. If the consciousness is separated from the body, they can wander around, similar to the mind coming out of the body, but this is not the realization of Nirvana.)
Netizens asked: Brother Guangche Wulun
If you practice meditation for the sake of meditation
Isn’t it enough to reach the fourth Zen?
Is it still necessary to fix the Four Settlements?
Guangche five rounds answer: The fourth jhana is stable, and the breath is enough. You can start practicing Vipassana after the four jhanas are stabilized.
A netizen asked: Brother, please: The Governor Vessel has risen to the “Jizhong” point for a long time, and it has been stuck here for too long. Apart from meditation, is there any other way to make it pass quickly?
Guangche Wulun replied: I don’t understand the Taoist Qimai theory. Buddhists regard all these as unnecessary personal views. For these physical troubles, the simple solution is to forget the body. With the power of meditation, the body is empty to see, and there is no correspondence with the body. The natural disintegration of what Qimai. All kinds of problems will naturally dissipate.
If you don’t know how to empty your body, you can practice the view of breaking the body in the second step of the view of bones.
Netizen asked: brother
Arhat is extinguishing Nirvana
ego is dead
No Arhat, no Nirvana
After that, what is it to go back to Bodhi Road and become a Buddha?
Guangche Wulun replied: It is Buddha nature.
Everything is made by Buddha nature. Be it sentient beings, arhats, or Buddhas, they all come from Buddha-nature.
The Buddha nature of all living beings is trapped by afflictions, unable to be at ease, and cannot be independent in the six paths of reincarnation.
Arhat’s Buddha nature, free from troubles, karma will be extinguished forever, Nirvana will be extinguished without reincarnation.
The Buddha’s Buddha-nature, the troubles and ignorance are all gone, and he is at ease, he can traverse the three realms and wait for Nirvana, and he can appear as a Buddha with countless incarnations.
Buddha nature is awareness, that is, the dharma realm.
A netizen asks: May I ask the Master that the Entrance and Extinction Absolute Concentration must be entered after the Non-Thinking and Non-Thinking Set? The Southern Tradition believes that one must practice the ten kassas and the eighth samadhi, and only a sage of the three fruits can enter. May I ask the master if the method is valid if he enters the empty samadhi from the fourth dhyana and then enters the extinction samadhi?
Guangche Wulun Answer: There are two definitions of emptiness, one is the samadhi of boundless emptiness. This has nothing to do with extinction. It is to enter the world of abandoning form during the fourth dhyana.
The second is to realize Nirvana. The southern legend is called Zhengkongding. This has something to do with extinction. Because this kind of emptiness will naturally appear after experiencing extinction (this is my personal opinion, and it is not guaranteed to be absolutely correct). This is extinction first, and emptiness after.
Some people, at the beginning of the Fourth Dhyana, practice Vipassana. With the power of vipassana and the power of renunciation, they will naturally concentrate, wisdom, etc., and step by step away from the formless realm, and experience the turning point of extinction, and realize the Vacuum (the so-called empty definite). The process of extinction of samadhi may be very short, and one does not even know that one has experienced the process of extinction of samadhi.
To achieve the process of samadhi, the concentration of the eighth samadhi is the foundation, and the renunciation of renunciation is the key. Without true renunciation, it is impossible to realize the cessation of self-destruction of ego. And if there is no concentration of the eighth samadhi, renunciation alone is not enough. You will feel that your mental strength is not enough, and you will not be able to let go of the state. Therefore, having the concentration and renunciation of the eighth samadhi is the prerequisite for the extinction of samadhi. And the ability to realize the cessation of concentration is the prerequisite for the heart to realize the vacuum (heart liberation).
The so-called practice of ten kasinas in Theravada comes from “The Treatise on Purity and Tradition”. I personally think that the method of cultivating formlessness in it requires first practice of ten kasinas, and it is not the only method. I didn’t practice that way, I just went directly to the meditation state without practicing the ten kasina (the state of equanimity requires a strong power of concentration and wisdom).
A netizen asked: Hello, brother Dade, I would like to ask for your doubts. It was mentioned in Nanchan Seven Days in Nanshi earlier. There was a monk who entered the Fourth Dhyana to concentrate on breathing. The disciples didn’t know that they thought the master was dead, so they buried him alive. So if you ask him to move it, he won’t be able to get out of the samadhi? In this way, if the four meditations are buried alive, is it considered to be a great arhat or a Bodhisattva? If it doesn’t work out, is it because you have to re-cultivate in the human body? So can you get out of the samadhi with the sound of quoting? What worries me the most now is, if my family members can’t wake me up after practicing the Fourth Meditation, will they take me to be buried alive or cremated like that monk?
I hope my senior brother has explained clearly. Thank you, Amitabha Buddha.
Guangche Wulun Answer: Practitioners must first have the determination to sacrifice their lives for the sake of practice. Otherwise, if you don’t “get rid of the self-attachment” (causal ground) in your motivation, how dare you expect to break the self-attachment (fruit ground) in your practice. If you don’t make such a heart, you will be frightened when you encounter the empty body state in the practice, which will lead to the interruption of the practice.
Secondly, at the time of practicing the Four Dhyana and Eight Concentrations, if there are external factors that move the body of the practitioner, I personally think that it will inevitably lead to the emergence of concentration. Why, because worldly meditation has not eliminated the “self-attachment”, the changes in the body will cause the “self-attachment” to awaken the sixth consciousness to perceive what happened. It’s like the principle that if a person is shaken in a deep sleep, he will wake up.
As for extinction, I’m not sure. Because of extinction, the ego is temporarily suspended. However, whether the Yin-Qing sound can guide the person who has lost concentration, according to some sayings, it is the ancients who practiced Zen to guide people out of meditation by using the Yin-Qing sound to concentrate on timing and form a habit (karma) for a long time. At the time of determination, if there is a sound from the outside world, he will come out of determination (karma habit, not ego). However, if those who practice extinction of samadhi do not have the habit of eliciting samadhi with the sound of eloquence, it is very likely that there will be no reaction and the samadhi will not come out.
Pedestrians do not need to worry about this if they are only practicing the Four Dhyanas.
If you are practicing samadhi, add a precept before the practice (for example, only 2 hours for each session), then when the time for entering samadhi arrives, due to the power of the precept, you will naturally withdraw from samadhi.
Netizen asked: Hello, brother, there is a saying in The Southern Legend that no matter how diligently the two-root rebirth conjoins people, they will not be able to enter meditation. Do you think this is reasonable?
Guangche Wulun replied: I can’t prove this theory with actual practice. So don’t know if its correct.
I personally think it is unreasonable from the perspective of understanding.
A netizen asks: Is it necessary to cultivate the four samadhis of the formless realm after practicing the four samadhis of the five rounds of light, or can you directly practice emptiness, consciousness, non-existence, non-existence, extinction, and other samadhis after completing the four meditations? , and the four immaterial samadhis and extinction samadhis also have access samadhi? Please enlighten me
Guangche five rounds answer: four colorless definition without access to set.
The four meditations are the basis for the definition of the four immaterials. There is no prerequisite for the practice of Vipassana for the practice of the Four Colorless Forms, and it can be practiced directly. In fact, the form realm is disgusting, and the separation from the form realm is the formless realm.
A netizen asked: Amitabha, pay homage to the merits of senior brother.
I don’t know which classics my brother has referred to, so that we beginners can understand.
Light penetrates five rounds Answer: Heart Sutra, Shurangama Sutra, and Langa Sutra.
A netizen asked: I can barely enter the desired definition for ten minutes. I often feel drowsy when I practice concentration. When I become sleepy, I don’t know that I am cultivating concentration. When a delusional thought comes, I run away.
How to overcome drowsiness?
Guangche five rounds: Rely on your own efforts.
Netizen asked: Landlord, I recently thought about reincarnation, and thought that if this is the case, then after reincarnation, the body of the previous life disappears, and the memory and thinking disappear, so who is reincarnated? If a person removes his body, is he still himself? If it is not him, can it still be called reincarnation? It is the thinking of the living person who worries about the consequences in the next life. If the thinking disappears, is there any need to worry about the consequences? If the subject of human beings is not the body and mind, but something more important, what is it? If the reincarnation is due to the cause and the karma of previous lives, then is the fate of reincarnation random or selected? If it is chosen, isn’t the result also inevitable. Whether thinking after reincarnation is caused or determined by fate. If this is the case, the reincarnation is just some behavior, which has nothing to do with the self, then the person is manipulated, and the memory and thinking are derivatives, isn’t it so?
Guangche Wulun answered: I am not interested in answering this kind of questions. As I stated earlier, I will not answer any questions that are not practical.
For your kind of questions, I suggest going to Baidu “Karma and Reincarnation”
A netizen asked: Brother, how do you achieve the liberation of the five yins, the color, the feeling, the perception, and the line of consciousness after you have completed the practice of extinction?
The Shurangama Sutra read Master Nan and the Master Xuanhua, what kind of Dharma did the Brother Xiu practice?
Please brother, if you have a chance, I can add my QQ, if not, please add my QQ948869***
Because I have a lot of doubts about the practice, even if I understand
Nothing outside the mind is self-nature, neither arising nor dying, as stated in the Nirvana Sutra.
I hope my brother will be merciful and answer my confusion.
Amitabha
Guangche five rounds answer: If you practice until you reach extinction, you will naturally open up wisdom, and sooner or later you will be liberated.
A netizen asked: Master Guangche Wulun, can you tell me how to concentrate from the place of boundless space and return to the fourth dhyana, or how to recover the bodily sensation when the bodily sensation disappears?
Guangche Wulun replied: Go to the body, and it will be gone. It will be found naturally. Don’t you think it’s a waste of time to ask about this matter? To practice is to know oneself, so why ask so many questions.
A netizen asked: How can I recognize that I have entered the first meditation? Is it enough to give birth to five limbs from the five lids? I think it is, but I don’t know how to be sure.
May I ask how to distinguish the joy and happiness of the joy of leaving birth, the joy of fixed birth and the wonderful joy of leaving joy? I understand that happiness is born from the external environment, and happiness comes from the heart spontaneously. I don’t know if this is correct?
May I ask if you don’t have to meditate to enter from the first meditation to the fourth meditation? Walking, talking, standing, lying down can enter?
Guangche Wulun replied: I have experienced it, so I know it naturally. For example, if you were awake, asleep, distracted, or not distracted just now, if you look back and think about it, you must know what you were doing just now. Therefore, there is no need to identify what kind of dhyana, how many jhānas, etc. Just practice directly, and the purpose of meditation is to stop breathing.
Joy, etc., are obvious at the beginning, but not noticeable after a long time. These are all trivial matters, there is no need to pursue them, just deal with them plainly, without refusing or welcoming them.
You must not move your body in order to practice meditation. There is movement in the body, which is not called meditation.
A netizen asked: Master, what method did you use to breathe when you first practiced? Is it natural chest breathing or abdominal breathing?
In “The Road to Dinghui”, it is said to breathe in the abdomen, and to be unintentional. Now I can quickly feel the warmth and coldness among people, but the more I concentrate on feeling, the smaller my breathing becomes. If you want to make your lower abdomen bulge, you have to think about it, and you will be distracted. If you don’t use abdominal breathing, will you feel chest tightness like the second meditation mentioned in “The Road to Dinghui”? Or before meditating, first refine abdominal breathing?
Guangche Wulun Answer: Abdominal breathing practice for a while will do. When you start to watch the breath, you don’t need to manage how you breathe, don’t control the breath. When I first practiced, I didn’t learn these at all. At that time, I practiced blindly and practiced blindly. I practiced the reverse abdominal breathing, and I also entered the fourth meditation without breathing. So you don’t need to worry about how to breathe, you just need to take the picture steadily and settle down.
A netizen asked: I practiced meditation and became calm, including expressing my desire to commit suicide to my wife and two Hong Kong auxiliary police officers tonight. Because of mutual stubbornness with my wife, I would like to make my case public and ask for advice on how to treat it? I have read the Path of Dinghui ten times, and there are hundreds of positive, Buddhist, suicide, and depression materials on the Internet. There are more than 2 years. I am 61, wife 59, two daughters 93, 94, 1 mother
Guangche Wulun: The easiest way is to go to Baidu to search for the recording of Master Guangchao ’s Compassionate Heart Contemplation, and follow the guidance of the recording to practice three Compassionate Contemplations every morning, noon and evening. It will be fine slowly.
( Editor’s Note: Practicing compassion has many benefits, it can improve interpersonal relationships, increase the power of good karma, and even change karma, so that bad karma will be repaid lightly and good karma will be repaid.
The Southern Tradition’s “Pure and Pure Way ” says that practitioners who practice loving-kindness can obtain eleven kinds of benefits:
- Sleep well – in addition to not insomnia, but also to have a good sleep quality.
- An Wei – I feel energetic when I wake up.
- No nightmares – not disturbed by nightmares; even dreams are auspicious dreams.
- Be loved and respected by others – since love is constantly emanating from the heart, what is shown in his body and speech will naturally be loved by others. In other words, those who practice loving-kindness will have good relationships with others.
- Love and respect for non-human beings – similarly, non-human beings (such as gods, dharma protectors, ghosts and spirits) will respect and love those who practice loving-kindness.
- Guardians of the heavens – those who practice compassion will be surrounded by many good gods who will always be by their side to protect and protect them.
- Stay away from disasters – practitioners who practice loving-kindness can avoid fire, knife injury and poisoning.
- Concentration of mind – able to quickly obtain meditation.
- Glossy color—Because of a kind heart, the practitioner has a fair complexion.
10. No coma at the end of life – a practitioner who practices compassion will not be afraid of death, because at the moment of his death, he will not feel guilty or remorseful, and can maintain righteous thoughts.
11. To be reborn in the Brahma world – if the traveler is not liberated, he will be reborn in the Brahma world in the next life. )
A netizen asks: I am a mantra-reciter, and I hear and listen, and practice with Mahasthamaprapta Bodhisattva’s method. It has been about 7 months now, and I have encountered a problem during meditation. I hope you can guide me: From the beginning of meditation, I have decided to stop prostitution. , but on average, there will be nocturnal emission once a month, and it is in the absence of dreams. Is there any good way to prevent this situation? (Is it related to my frequent hand Yin in the past)
Guangche Wulun Answer: Abstain from eating meat and the five spices. Sleep with a bright mind. Supplemented by meditation.
Netizen asked: Good teacher, I think the Xuanlong Zen practice is right. Before I saw this practice, I practiced it slowly for a while. Yesterday, I watched the beginning of 007 Spectre, the kissing scene of the hero and heroine, and I still yearned for it. Longing, the body reacts, although it is very slight, it can be seen that decades of habitual energy, it is nothing more than a violent practice method, not enough to break the self-attachment, but there is a problem, ask a good teacher, if the object of meditation is based on the feeling of pain If you use this method, do you want to feel pain all the time, or do you try to enter meditation? Please ask a good teacher. If you are not busy, please take a look at this meditation method and give me a guiding opinion.
Guangche Wulun Answer: If you enter meditation, the pain will become a painless touch (as I mentioned in a previous post). This is something some people can try after sitting until their legs hurt. Don’t pursue it because it hurts all the time.
Netizen asked: Rejoice and praise!
Ask the following questions:
1: How can you be sure that the concentration you have cultivated is Right Concentration?
2: What is the object of your meditation? Anapana?
3: The Four Zens can see non-human beings, have you seen them? Does the fourth dhyana stop breathing in and out?
4: Can you explain the method and steps of practicing meditation?
5: Can you share the practice data you have collected? It can be shared on the network disk.
grateful
Suixi Lord’s Practice and the Merit of Dharma Giving
Guangche Wulun’s answer: 1. The so-called positive concentration is fixed in the present quantity. Rather than set on the ratio of quantity and non-quantity. That is, don’t use your consciousness to visualize, etc., or fall into the dream of conscious thinking, but purely enter into concentration on the realm touched by the eyes, ears, nose, body, and body.
2. There are many objects. Arbitrary is desirable. All the places that are perceived by the color environment are the places that can be predestined. Such as breathing, light, sound, heat and cold, etc.
3. Can’t see. Practicing meditation does not necessarily have supernatural powers. I didn’t anyway. Entering the fourth jhana, the breath must be cut off.
4. It has been briefly described in “Structured Practice”. In fact, those are all superfluous words. What are the steps to enter into a meditation? Isn’t it just concentrating on one scene? There is no need to talk so much, you can enter immediately if you have the heart.
5. I did not collect any information. The information is all on Baidu. Don’t rely too much on information, but rely on motivation. Motivation is the root, all practice should come from the heart and return to the heart. If you don’t make up your mind, you will lose your way in collecting information! ! !
A netizen asked: Excuse me, senior brothers, can I meditate while eating meat?
Guangche Wulun answered: You can meditate. Just better not to eat meat.
( Editor’s note: According to personal experience, the smell of the five spices can break the concentration of the meditation energy, let the meditation energy disperse and fall out of the meditation, so it is best not to eat the five spices.)
A netizen asked: Good teacher, if you are not busy, can you take a look at the Xuanlong meditation method? I understand that it seems to be observing pain, or focusing on pain. I persisted for a while, and felt that my legs seemed to be gone. It seems that I can’t understand my thinking, and I stopped these days without persistence. Good teacher, I can’t get into samadhi. I have a choice. Should I cultivate into samadhi first, or continue to focus on the feeling of pain and practice Vipassana , Good Advisor, your institutionalized practice and the path of Dinghui are very good, but my mind is too loose, if I don’t practice vigorously, my mind will not be strengthened, so should I just observe Pain, to strengthen the mind, to be able to enter meditation, and then practice meditation, beginners and practice, always have questions, I hope you can give me some guidance
Guangche Wulun replied: You should practice like this. Observe the pain in the leg, if you notice that the leg is missing, check to see if there is still breathing, if so, observe the tactile sensation of breathing. If the breath is gone, the body is gone, you should know that the “I” is still there. Then watch the “I”.
A netizen asked: I would like to ask the great virtues of the five rounds: 1. After the breath is stopped (fetal breath, there is still sound in the ears), can I enter the state of boundless space? 2. If you follow the path of joyful living in the present Dharma after the fetal breath appears, can you enter the boundless samadhi? Which one is more convenient, 1 or 2?
Guangche five rounds answer: 1, can not. If there is fetal breath, it is not the root concentration of the four dhyanas, and all breaths should be cut off. To enter the fifth samadhi, the quality requirements for the fourth dhyana are soundless, bodyless (no bodily sensations and concepts) and no moving phase (no breathing phase and distracting thoughts coming and going). Some people can’t do this in the fourth jhana, so they can’t enter the fifth samadhi. 2. The present Dharma music is that those who break my own view can live. Also known as Guoding. Entering into the present Dharma joy can produce Dharma joy and strong pleasant experience, but present Dharma joy is not a practice of meditation, and it does not help concentration. Nor can one enjoy entering the fifth samadhi with the present method. The key to entering the place of boundless emptiness is to be able to realize that the samadhi of the four dhyanas is illusory and unreal after the thoughts of equanimity in the four dhyanas are purified and stabilized, and to use this equanimity to further emancipate the state. If the equanimity is successful, then the place of boundless emptiness will appear in front of you. (It’s like taking away the mobile phone in front of you, and the void is there.)
A netizen asked: Thank you Wulun Dade. 1. After the fetal breath, it will be holographic (holographic, if it falls, it will return to the fetal breath), then honestly further eliminate the sound and dust in the ears, and then develop a heart of disgust from the four dhyanas. 2. I would like to ask the Great Virtue, if the fruit ground has been concentrated for a long time, will it affect the meditation skills?
Guangche Wulun Answer: If it is fixed for a long time, it will have no effect on the meditation skills. The quality of fruitfulness is supported by the power of meditation. Therefore, the better the practice of meditation, the better the quality of fruit concentration and the stronger the pleasant experience. But fruit concentration itself is not meditation meditation, so you should practice meditation frequently to maintain a good concentration to maintain the quality of Dharma joy.
It can be said that Hinayana’s broken self-view has little to do with clear-mindedness. There are two sets of truths.
Breaking my opinion is a convenient way. Call it false. I didn’t have it at all, so where am I?
The Hinayana destroys my view, but only guides the mind away from attachment, and returns to non-fabrication (that is, to realize Nirvana).
The wisdom realized from Nirvana is to see the nature clearly. That is to understand that everything is the mind, as well as the empty nature and magical ability of the mind.
Therefore, after breaking the self-view, how many steps away from the clear mind and seeing the nature is equal to the number of steps away from liberation after breaking the self-view.
Just realizing Nirvana does not necessarily mean that one can see one’s nature clearly. Some people regard nirvana as their ultimate affiliation and live in nirvana (the world that is disgusted with re-creation), that is an arhat. It does not have the magical function of penetrating the mind.
Only some people, in Nirvana, realize the awareness of the mind (emptiness) and experience the magical effect of the mind (five aggregates), and they can’t stop in Nirvana and transition to the stage where form and emptiness are the same, and they are in the consummation. On the road of enlightenment (clear mind and seeing nature) (this is only the starting point of the Mahayana path, and the karma needs to be purified later, and the achievement of the three kayas is considered complete). (This is to see the nature of evidence, that is, to enter)
Seeing one’s nature clearly in Zen is the same in the end. It’s just that Zen Buddhism has many conveniences to guide people to get into it. In the process, there are gradual enlightenment, and there is faith. In the previous guiding stage, due to the convenience of Zen Buddhism, it guides people to see the non-duality of the ground and the non-duality of the faith, which seems to be seeing the nature, but the actual realization has not been achieved (this is to see the nature with the ground, that is, the principle of entry). Therefore, seeing one’s nature clearly is a long-term process, running through the process from the position of faith to the state of fruition to the state of Buddha.
( Editor’s note : What this paragraph says is for reference only. Seeing the nature from the mind is a term in Zen Buddhism. Zen does not have a hierarchy. this route.)
A netizen asked: Thank you Dade. After passing the barrier of cause and effect, and then passing the barrier of five aggregates, how can we go down?
Light penetrates the five rounds and answers: Going down should prove Nirvana. That is to give up all the realms of the Three Realms. Meditation in meditation, that is, the four meditations, eight samadhis and eight samadhis, and the practice of eight backs.
If you practice Vipassana, start Vipassana from the fourth stable jhana, there are too many ways. Contemplation of the mind, consciousness, eighteen realms, pervasive calculations and attachments, etc. No matter what you observe, you must reach Nirvana, and all the realms are abandoned, and the mind is free of fabrications (all realms are created by the mind and appear).
As for the practice of meditation, it is actually the same path as the practice of the eight backs. It is just to observe and abandon the realm from different perspectives (five aggregates, eighteen realms, mind consciousness, three-self nature). There is a phenomenon in meditation practice, that is, after continuous and repeated observation from one angle, the mind will get tired of the content of the observation, and naturally abandon the state (so-called equanimity awareness); another situation is the active equanimity state. That is to say, those with strong wisdom and mental power, with the support of concentration, have the ability to directly abandon the realm (similar to the meditation of the lion samadhi, which directly jumps the realm).
When the realm is completely abandoned and there is nothing, it means that the mind has no fabrications. That is Nirvana. That is, lifeless. (Hinayana ends here)
Further down, is Mahayana. Initiate the ultimate bodhicitta (which is entirely a matter of realizing the oneness of the mind, Buddha, and all living beings, not just making a wish casually), and then start the initial practice of Mahayana.
A netizen asked: I am grateful for the Dharma teaching. I understand it this way. After the four meditations are completed, enter 5678 in the middle of concentration to the extinction of concentration. This is a direct route; : I don’t understand the teachings at all, but I have become a monk under the instructions of the Great Virtue. I have not been a long time, and I am half a hundred years old. In order to increase my insight and use it to spread the Dharma in the future, what should I do in my situation? Getting started with the classics?
Guangche Wulun replied: There are too many doctrines and Buddhist scriptures, and it is difficult to master them.
So spreading the Dharma and benefiting living beings is very difficult for ordinary people.
I personally think that there is no need to think about propagating the Dharma to benefit living beings before I have cultivated well (at least the attainment of Nirvana). Because if I don’t cultivate well, I often misunderstand the meaning of the Buddhist scriptures, and the so-called Dharma promotion is hard to convince people. Normally, you only need to make more vows to dedicate the merits of your practice to sentient beings.
It is a big deal for me to graduate myself now. When the cultivation of wisdom is complete and liberation is achieved, propagating the Dharma becomes a natural thing (saving one’s life becomes a part of one’s own practice).
( Editor’s Note: As a person who wants to spread the Dharma, he needs to have the Tao and the Dharma. To put it simply, it is best for him to be able to achieve liberation or Nirvana, because the purpose of spreading the Dharma is to save people from liberation. If you don’t know how to be liberated, How to save people from liberation. Therefore, if there is no such attainment, I personally think that it is better to do Dharma protection, that is, to arouse bodhicitta to promote or influence more people to practice Buddhism, and to help masters with attainment to spread the Dharma. These two things, one is To spread the Dharma, one is to help the cause, just like the Buddha showed the Buddha to save all living beings, there are many great Bodhisattvas flying upside down to help spread the Dharma. The angles of saving people are different, but they all have immeasurable merits.)
A netizen asked: Brother, what is the difference between meditation and meditation? Since I was a child, I like to have such a feeling, which is to let my brain empty, ignore my own existence, and have an absolutely no self, no thinking, no name. . . To observe the surrounding things, observe relatives and friends, observe everything, everything has no name, and there is no movement or stillness, they just work like this, observe your own present and past, anyway. . . I feel like an alien. I can’t describe this feeling. When I mentioned this to my classmates before, they said I was contemplating, but I knew it was absolutely not. There was no joy, anger, sorrow or joy in this feeling. Anyway, there was nothing. Only external affairs and everything is changing. Except for sleeping, I can enter this feeling at any time. I don’t need to close my eyes to meditate, brush my teeth, wash my face, run, or drive. . . Everyone can enter, it can only be understood but cannot be expressed in words. I have had it since I was a child, but now it is getting more and more difficult to enter, but I can still enter, but since I was a child, I only dare to stay for no more than half a minute. The longer I stay, the worse it gets. I am afraid that I will not be able to come back. What, as soon as I have any thought, even if it is very slight, the feeling will be cut off immediately, brother, does this feeling belong to the Buddhist meditation? I just started studying Buddhism last year, but I am not very proficient. I have bought all the books recommended by my brother, and I have been studying hard. Please help me, O(∩_∩)O Thank you!
Guangche Wulun Answer: From the description, it is similar to the state of knowing. To be afraid of not being able to return is to be attached to my existence, and when thoughts arise from attachments, you will lose righteous thoughts. That is to say, understanding is a kind of mindfulness, which is pure understanding of the present state, without the thinking mind to analyze, judge and attach concepts. This state is a process that practitioners must achieve. There should be continuous and uninterrupted understanding, which is the great mindfulness meditation.
A netizen asked: One night when I was awake, my soul came out of my body. My soul flew in the night sky. I looked up and saw a god and Buddha with a golden halo on his body. I asked the Buddha: Buddha, can I save the dead? The Buddha replied: All beings have roots of goodness, and we should transcend them with a compassionate heart. Because at that time I felt that there was a ghost in the room, and I recited Amitabha every day during that time
Guangche Wulun replied: It’s just a dream, why take it seriously. . . .
Netizen asked: Brother Wulun, I was watching my breath last night, and I felt my whole body became stiff, and the feeling of stiffness slowly spread all over my body, and everything was hard. When I stopped, my breathing was very light, but the air and upper lip The friction sound is as clear as tearing paper, the feeling of stiffness, and then slowly recede, retreating from the bottom to the top, and then I watch the pain, please master, even if the whole body is stiff, I still watch the breath and don’t stop, then the body To what extent will it be stiff? If the feeling of stiffness is strong enough, I can stop observing the breath and switch to observing the sensation. Is that true? In fact, I really want to continue to observe the breath. How about it, please brother, I will continue to repair tonight, please brother, if you see it, please give me some guidance
Light through the five rounds Answer: Intuitive breathing all the time. Bodily sensations are ignored. Regardless of whether the body is stiff or not, the concept of the body should be forgotten.
A netizen asked: Brother Wulun, last night I achieved the feeling of stiffness in the whole body again, but the premature focus has become stiffer, the heart is not as focused as last time, and the sound of breathing is not as loud as last time, but the mental strength is stronger, I feel it’s ok Let this stiff feeling continue, as long as I pay attention to it, I want to relax after a while, and the stiff feeling will gradually subside. I would like to ask good teachers, I can control this mental energy. How should I use this mental energy? , into meditation,
Guangche Wulun Answer: Mind force is the autonomous ability of the mind. Reflected in the power of concentration, it means that one can enter meditation as one likes, that is, one’s mind is sufficient. Mind force can also be said to be the combined embodiment of concentration + wisdom. If you have sufficient mental strength, you can freely enter into the Four Jhanas, Eight Concentrations and even Extinction Concentration.
When practicing meditation, you should only focus on the breath (or the condition you should focus on) from the beginning to the end. Don’t worry about the sensations on the body (gas sense, eight touches, etc.). If you practice meditation and take care of these feelings, you are not practicing meditation. If one cultivates with the purpose of having a certain special feeling, it is a serious deviation. According to the Buddhist teachings, in practice, one should have the mind of gaining nothing, and practice the practice of gaining nothing. If you deviate from the purpose of gaining nothing (that is, the motivation of renunciation), problems will easily occur in this practice, and various strange phenomena will emerge in endlessly because of the desire of the heart.
So, don’t worry about any sensations other than the practice of meditation (breathing). It should be purely breathing. Others should be ignored or even let yourself forget about others (the so-called forgetfulness, the reason why you always want to pay attention to other feelings is purely because of love, and it is also an annoyance).
If you want to be able to enter meditation at will with your mind, you must practice more up and down meditation, so that you can become proficient in up and down meditation. Then, if you have sufficient mental strength, you can enter any meditation at will.
Netizens asked: form is emptiness, emptiness is form, why?
Light penetrates five rounds: Because form is an illusion, when we die one day, form and everything else will disappear. So it’s empty. If he really died, would he really die? Although there is nothing left, we will suddenly wake up from sleep, and suddenly have a consciousness out of nothing, and then we will be reincarnated into reincarnation as soon as we think about ego. Therefore, emptiness is only a temporary phenomenon. Together with ignorance, various forms will appear in the air, so emptiness is form. Although there are phantom forms, the essence of form is emptiness. Therefore, form is emptiness, and emptiness is form. Form and emptiness are just the difference between people and me, and there is no such difference in their nature. Form and emptiness are the same dharma nature. Want to know that line, same is the case. Therefore, the five aggregates cannot be obtained. Therefore, seeing, hearing and awareness cannot be obtained, nor can it be avoided.
A netizen asked: Good friends, may I ask when I want to observe the in-and-out breath when I want to define it, and I feel that there is another self in my body watching this me breathe. How should I understand this phenomenon?
Guangche Wulun Answer: This is a phenomenon of separation of mind and state. That bystander awareness is called mindfulness. This is the initial phenomenon of mind not abiding in form (coarse form, not fine form). The practice of precepts, concentration and wisdom in the cause of ground all depends on the sobriety of the observer and not the participant. You should stay awake and watch while walking, standing, sitting, and lying down without distinguishing between good and bad, beautiful and ugly (this way, it won’t take half a month, and the gross afflictions will be cut off).
Netizen asked: Hello, Brother Wulun, may I ask, I recently meditated, no matter lying down, sitting on a stool, or single-legged, after a period of time to watch the breath, there will be a strong sense of Qi, feeling along the small Zhoutian running route, arms Also, I often hold it between the eyebrows, chin, etc., try to focus on breathing and ignore the sense of breath, but the sense of breath is very strong, and the whole body seems unable to relax completely. Is it because I am too concerned about the sense of energy, or do I have to wait until the meridians are opened before entering meditation?
Guangche five rounds Answer: The environment appears according to the heart. This matter shows that you have the pursuit of Qi sense and Qi channel in your consciousness. Or have the karma of practicing Qimai in the previous life. According to the Buddhist teachings, all of these are illusions, and one should renounce one’s renunciation, not seeing or not noticing these illusions. If the mind is truly aroused, the appearance of the energy channel will never reappear (the mind has no boundary and no state).
Netizen asked: Hello, Dade, the landlord! I believe that vegetarianism can cultivate compassion and suppress anger, but if you are a long-term vegetarian, how to ensure nutrition (protein)? Please share your opinion.
Guangche Wulun answered: If you are worried about nutritional issues, you can eat milk and eggs. If you meditate well, you basically don’t need to think about nutrition, and you can synthesize it all by yourself.
( Editor’s Note: Those who practice meditation should also pay attention to physical exercise, because proper exercise can promote the effective operation of body functions.)
A netizen asked: Brother 1, the original poster, requires the eyes to droop naturally but not close when meditating, but I always tend to close them and then open them quickly, so my concentration is disturbed by this, can I just close my eyes and meditate? 2 Brother, can you tell me the specific time of the three sittings every day? What time is it? Can you tell me the daily work and rest time? After reading how to enter the first meditation, you can start practicing, right? 4 How can I get rid of the fear of impermanence, brother? Especially sickness and death seem to happen at any time, so I especially want to break away from samsara and practice. I am very determined, but on the other hand, people also become negative and depressed.
Guangche Wulun Answer: 1. You can meditate with your eyes closed (if you are drowsy, you can’t).
2 and 3 seats can be used before getting up in the morning, after lunch, and before going to bed at night. More than 1 hour is better for one seat.
3. You can practice without looking at the path of Dinghui. To be honest, at the beginning, I only briefly read the Shurangama Sutra and the Diamond Sutra (I flipped through a few passages of the Sutra at random), but I didn’t understand anything. Simply relying on the Buddha will not lie to me, and I will cultivate with the saying “the heart has nowhere to live”. I have been practicing until “Mie Ju Jing” (what I think), I didn’t read any books. Later, I read various books just to understand the theory (to learn the truth so that I can explain it to you), but it has actually deviated from the practice. Therefore, I don’t think it is useful to learn more knowledge. I have always emphasized that motivation is the most important thing. The Sixth Patriarch became enlightened because of the sentence “You should have nowhere to live and give birth to your heart”, and then you can export all Buddhist principles. Every sentence is in line with the Buddhist scriptures. It can be seen that learning Buddhism does not require too much knowledge, what is needed is a firm determination and a well-rounded mind.
4. The fear of impermanence is due to ignorance (fear that I will disappear), and it is just the trouble of ego. If you practice the word “death” (such as the Hinayana practice of death recitation), if you are alive, you should treat yourself as a dead person first, so what life and death is there to be afraid of? In fact, there is no fear of death. Since there is reincarnation, one should know that no matter how dead a person is, he will not die, and will live again after death. Therefore, if you practice extinction, or attain Nirvana after birth, you will know that death is nothing but the disappearance of illusion. Birth is nothing but the arising of illusion. The arising and cessation of illusion is nothing but the manifestation of awareness. Awareness never arises or ceases. Therefore, the enlightened person has no life and death to fear.
The sick, the four elements are out of tune. If one can practice meditation well, the three meditations and the fourth meditation should sit more, and the four elements will be self-adjusting. How can illness occur? If you go one step further, you will be able to transform yourself into illusions, and the four elements will become magical, and you will let your mind freely. There is no more illness, and everything is happy.
If you want to get rid of samsara, you must practice the extinction of illusion and realize that there is no birth. Or send out renunciation, cultivate the state of departure, renunciation and renunciation, if there is no renunciation, how can reincarnation arise? Therefore, send out renunciation and get out of reincarnation early! All benevolent people cherish it!
Netizens asked: 1. May I ask how to practice while lying in bed at night before going to sleep? Can I breathe directly all the time? This will make you feel that the thoughts are too heavy, which is not conducive to sleep.
2. In Goenka’s Vipassana practice, the awareness should be transferred from breathing to comprehensive awareness of the whole body. My understanding is that you should wait until at least the Fourth Jhāna to move your awareness to the whole body, right?
3. I found that when the breath becomes finer, the pain in the legs is relieved a lot. Will the body and pain gradually disappear with the improvement of concentration?
4. I practiced Taoist kung fu before. After practicing meditation on breathing, I think that at the stage of “stopping”, I don’t need to pay attention to the sense of breath; right?
Thanks.
Answer of the five rounds of light: 1. Sleep and practice should enter the light.
2. Contemplating breathing to become aware of the whole body is an expansion method of awareness. Let the state of ignorance, which is done without awareness, be transformed into a state of gradual development of awareness, which is done with awareness. This matter does not require meditation power, ordinary people can do it. With meditation, the stability and subtlety of awareness are much better.
3. When concentration improves, it is normal for local body sensations to disappear. And it should be. Any feeling means that our mind is scattered in the place we are aware of. When practicing, the awareness is absorbed in one place from the scattered state, so it will gradually separate from the three worlds. Therefore, at the beginning of the 2nd meditation, some body sensations will disappear, and by the 4th meditation, all body sensations will disappear. When reaching the boundary of colorlessness, the realm of consciousness distinction should gradually disappear. At the top of the formless realm, there is neither thinking nor non-thinking, only the subtle attachment of ego exists, and the spirit has no realm to speak of. So don’t think about it. Because I have ego, so non-non-thinking. At the end of extinction, all spiritual realms disappear, so it is called extinction. So it is like this to cultivate beyond the Three Realms. This is the most fundamental way of liberation from the three realms.
4. In the Sutra of Buddhism, the feeling of air is ignored, just like the feeling of the body, it is illusory (it is just a more subtle illusory).
A netizen asked: Guangming, who is practicing while sleeping, can I trouble the teacher to talk about the specific practice. Guangming, who was practicing while sleeping, thought, can I trouble the teacher to talk about the specific practice.
Light penetrates the five rounds Answer: Thinking about light is to visualize light in the heart, and then settle down in this light and fall asleep. (This is just an aid)
The vision of light that we really want to achieve is that the consciousness does not depend on the five sense organs, and the consciousness returns to the mind root to fall asleep. The light of the heart arises, although it is asleep, it is clear, and even can freely control whether there is a dream or not, and the dream is controllable and changeable. wait. There is no darkness in sleep, and waking up is like a dream.
(Editor’s Note: Generally, falling asleep with the visualization of the light is to prevent sleep from falling into darkness and becoming a sleepless sleep. In this way, the practice will be interrupted. If you can sleep with light in your sleep, your consciousness can still have a certain degree of self-control in sleep. And abide by the precepts in the dream. This is the process that must be experienced in the deep cultivation of the mind. If you can truly sleep in the light, it means that the mind is already very pure, and you can enter the light in sleep. )
A netizen asked: The first fruit will not be refunded. I still hold the wrong view that three fruits and four fruits will retreat, and I seriously doubt whether you are really determined to enter and die.
According to the determination of extinction, only three fruits and four fruits can enter the extinction concentration, and people with three fruits and four fruits can clearly know their current fruit position, their current state, and can clearly know whether they will return results.
Guangche Wulun answered: It is said in the scriptures that Venerable Qudijia lost the Arhatship six times, and when he became an Arhat for the seventh time, he wanted to commit suicide with a knife in order not to retreat. You can check it out on Baidu.
Learning Buddhism, if you don’t practice, just reading books is not very interesting. In some cases it can even be harmful (such as taking some misunderstandings, misunderstandings going around and knocking people down). This post has been summarized in the post with the first rate of likes.
A netizen asked: Brother, I would like to ask about the difference between practicing Vipassana taught by Goenkaji and practicing the Four Dhyana and Eight Concentrations, and then going to the Formless Realm, which is the path of Dinghui. Would it be better to fix that?
Guangche Wulun Answer: I personally suggest that it is better to cultivate according to the path of Dinghui. (Of course, Goenka’s teaching method is also very good, it depends on which method is more suitable for the individual.)
Netizen asked: Hello, Bodhisattva Guangche Wulun, according to the “Surangama Sutra”, if you can break through the yin, you will definitely be able to see the past and the future, but if you want to see the past and the future clearly, you need to break through the yin of consciousness. After getting rid of the five yins, one can see one’s nature clearly and become a sage of first fruition.
If the bodhisattva has been able to enter and extinction, then he must be a sage above the three fruits, then the five yins should be completely broken, and the past and future should be clearly seen, and the daily limit of stocks should be clear at a glance.
Guangche Wulun replied: That is your understanding, it may not be the case.
A netizen asked: Brother, after you have completed these cultivations, what changes have you made to yourself? Is there any good change in life and work? Brother, after you have completed these cultivations, what changes have you made to yourself? Is there any good change in life and work?
Guangche Wulun answered: From the perspective of phenomena, cultivating these things is not enough to change anything. It’s just the reduction of afflictions and attachments. From the ultimate point of view, many, many changes are secrets and cannot be said casually. Please practice for yourself.
A netizen asked: Brother Wulun, I got into samadhi this morning. It’s amazing and I’m very happy, but don’t tell me how I feel. I’m really happy. Pointing, thank you, how everything is so beautiful today.
Guangche Wulun replied: Good thing. If you cultivate correctly, you should be filled with joy (but be careful not to overdo it, and beware of leakage).
(Editor’s Note: If Dharma joy is not controlled, it will shake the mind and form laziness. So beware of laziness and deviation from the middle way )
Netizens asked: Beginners, how should we practice meditation? I have a job, but I only have time at night. What kind of feelings do I have when I first start practicing meditation? How should my subconscious mind guide me?
Guangche Wulun Answer: You should not pursue any feeling. The subconscious mind should be guided by renunciation. I have repeatedly emphasized these before, please go and read them.
A netizen asked: Please tell me, when I feel that I am concentrating on one place, the breathing is very light, but when a thought turns to the breathing, the breathing will immediately become heavy. How to control this breathing?
Guangche Wulun Answer: First concentrate on practicing the number of breaths, and don’t control the breath.
Netizen asked: By the way, when the breath is short, it feels that the breath only reaches the throat, not even the chest cavity, and the abdomen will move violently, and then focus on it, and the breathing will become heavier.
Guangche five rounds answer: When you can’t let the breath be free, you should forget the concept of breath and stay away from breath. In the previous post I replied, I specifically talked about the reasons for not being able to stop breathing and the method to overcome this difficulty, you can read it.
Netizen asked: Hello, landlord, most of the people who come here are probably married. I would like to ask if married people can reach the Four Zens if they follow the path of Dinghui and cultivate without restraint? Because abstinence is a matter for both parties, it is not realistic for a family like ours. If this road fails, I will change it, and I hope the landlord will enlighten me.
Guangche Wulun replied: You can practice meditation without restraining your desires. It’s just best to be abstinent in stages. In addition, if you don’t abstain from sexual desires, it is easy to retreat from meditation.
Netizen asked: May I ask the landlord,
The first question is, apart from cultivating samadhi every day, do you need to cultivate the Tao? The order of the path of Dinghui is as follows: first see the Tao and then practice the Tao
The four foundations of mindfulness-the path of resourcefulness, the right view of birth. (Physical experience and mental method)
Four Righteous Diligence – the Dao of resources, destroying evil and producing good.
The four gods are full – the way of knowledge, the way of purification and understanding.
Five roots-adding the path.
Five powers—adding the path of practice.
The Seven Factors of Enlightenment – Seeing the Way.
The Noble Eightfold Path – the practice of the Tao.
The second question: When practicing meditation, is it just practicing sitting, sitting and lying down in daily life? Or is it just walking back and forth which walking meditation?
The third question seems to be a bit confusing. When practicing the four foundations of mindfulness, it seems that the effects of the seven factors of enlightenment will also be produced?
Thanks
Guangche Wulun answered: My understanding of the 37 Taos is that there can be an order. But not necessarily in order. Many things can happen at the same time. For example, those who have epiphany, see the Tao and practice the Tao at the same time. Generally speaking, one should first see the Tao, then practice the Tao, and finally prove the Tao. For example, the first fruit is the way of seeing, and then the second fruit, the third fruit, and the fourth fruit are cultivated in this order. However, there are also many people who have achieved 2 or 3 fruits at one time (skipping the stage of the first and second fruits), or directly certified 4 fruits. There are many such stories in Buddhist scriptures. Many people have attained Arhatship immediately because of a single sentence.
So, the order is not fixed. It may be all at the same time, part of it may be at the same time, or it may be cultivated step by step, it is all possible.
The second question is that any mindfulness practice should be practiced while walking, standing, sitting and lying down. Don’t keep practicing intermittently. I have said many times in previous posts that the practice of the four foundations of mindfulness is like boiling water. Practicing any one of the four foundations of mindfulness is like boiling water. Halfway through, the water is not boiled, and the fire is turned off. The water will cool down after a while. up. This is called wasting all previous efforts and wasting firepower. So continue to burn until it boils (the enlightened one knows himself).
The third question is the first question. The 37 Dao grades can be fully completed or partially completed at the same time in one practice. To put it another way, the 37 Taos explain the state of an enlightened person from 37 angles.
Netizens asked: Seniors continue to ask for help~
The old problem is not solved, and the new problem has come again. Last night when I meditated, I felt that I had stabilized in the first meditation. I entered three times and exited three times an hour. I wanted to try to improve myself to see if I could reach the second meditation. As a result, because the body was too relaxed, it felt like the spine was pulled out at the end, the whole person softened, and gradually fell forward, and it was almost impossible to sit still. For a moment, it seemed like I couldn’t even breathe. But the body was too soft and I couldn’t stay still as soon as I couldn’t sit still, and then I quit. So I would like to ask, if body relaxation is necessary, then how to break this kind of limpness and inability to sit still?
I reflected on it today. Could it be that the habit of sitting upright and leaning slightly against the wall before meditation caused my body to slide down when it softened. If you can meditate independently without leaning against the wall and keep your waist, back and hips in a straight line at all times, will you be able to overcome this problem? Just don’t know if this kind of maintenance can achieve the degree of relaxation required by meditation? Sorry for the ignorance of the question, there are many strange things for beginners, blushing and constantly studying. ….
Guangche Wulun Answer: When sitting on the seat, one should hold the chest and pull the back, straighten the spine and push the head upward. Posture is correct. To relax means not to be too tense. But not so slack that the posture is out of shape.
Try not to lean against the wall. If you must lean against the wall, pay attention to prevent the parts against the wall from getting cold.
Netizen asked: Thank you, senior, for your guidance. On the way of practice, I can meet someone who comes here to explain, how lucky I am, I am so lucky.
I would like to ask you a few more questions:
1. Based on my current situation (the first meditation is unstable, sometimes advanced, and sometimes the samadhi is not sure), because I saw Teacher Nan Huaijin’s Bone Bone Contemplation, I can start to meditate without requiring samadhi. I have tried several times, but I still can’t intuitively understand it. Is it because of insufficient concentration? Master Guangchao once recommended that one should practice meditation after the fourth dhyana. Is this also the case for the Bone Bone Meditation? Seniors have suggestions?
2. Is it necessary to reach the point where the soles of the feet are facing the sky when sitting in the double-legged position? Although my flexibility can be achieved with hard work, it is quite difficult, and I will be more distracted after a long time. I wonder if I should force it?
3. When meditating, sometimes the nose, sometimes the ears, sometimes the neck, etc. will itch respectively, like countless bugs crawling. I guess it might be due to qi, and I usually ignore it as I said, but sometimes it is so itchy that I can’t sit still. I want to ask if I can scratch
Guangche Wulun’s answer: 1. If you can’t practice the Bone Bone Meditation, it means that the karma is too heavy. If the white bones can be clearly displayed, it means that the karma is light. The so-called karma refers to affliction karma and impure body. Practicing the visualization of bones, those with heavy karma, when viewing the bones for the first time, the color is so gray and dark that they cannot even visualize the bones at all. If you can’t see it at all, you should first practice some precepts and samadhi. Make up your mind to uphold the precept of abstinence, supplemented by meditation (if you cannot enter meditation, you can practice a few breaths). After consciously calming down your mind and body, try to practice the White Bones Meditation again. To practice this visualization, you should start from the white bones of your toes. Start from the small part of the bones (start from the first joint of the big toe), until the whole set of bones is completely presented in the observation environment, and then you can enter into meditation in this observation environment. After completing the visualization, you should keep the visualization of the bones in the artistic conception at ordinary times, and maintain it while walking, standing, sitting, and lying down, until the realm of the bones is consistent with your own body view (that is, your concept of the body), and the body It is the bones, and the bones are the body. If you practice like this, soon (maybe a few days) the affliction of greed and hatred will be eliminated. (During this process, the white bones will become whiter and whiter, and even the white bones will shine brightly), and then after you have mastered your own visualization, you should expand the visualization that everyone is a white bone. After realizing that there is no longer the attachment of the flesh, the concept of men and women, and the distinction between beauty and ugliness (addition, if there is a heart of world-weariness during this process, you should minor in other bones to salute to yourself, and you should also salute to the bones) . Then repair the bones to the bone. That is, visualize your own bones turning into light, and its form is separated from the bones to become pure light. Then the light dissipated into the void without a trace.
This practice does not necessarily require the concentration of the four jhanas, as long as you can visualize the bones stably. But with meditation power, the efficiency of practicing this method will be greatly improved.
2. You should not be forced to double-disc. When meditating, the posture should be comfortable. Don’t press your legs to pull the ligaments and so on when you meditate. You should pay attention to stretching the ligaments and pressing the legs at ordinary times, so that you can easily double cross when meditating.
3. Skin itching is common during meditation. This shows that the body is not clean. In addition, it shows that the mind is scattered and cannot be settled. If the mind is strong enough to enter concentration, you should not feel leg pain, itching, numbness, etc. My opinion is that you should concentrate on samadhi and don’t scratch. Not even the concept of scratching should arise. (To use a metaphor, if a criminal is ordered by the emperor to stand still, not to fall, not to be scratched, for one day and one night, if he does not commit a crime, he will be released, if he commits a crime, his head will be beheaded. Indomitable. Therefore, the same is true for sitting meditation. I can’t help it, but I just don’t make up my mind.)
( Editor’s Note: The most important thing about the visualization of the bones is that after the visualization of the bones is completed, one must maintain the artistic conception of viewing oneself as a bone while walking, standing, sitting, and lying down. It is one of the nectar methods, and it will be achieved quickly.)
Netizen asked: Senior, I have been carefully considering what you said about keeping the precepts for the past two days, and I feel that there is still some confusion in the grasp of the degree, so I am here to continue asking:
1. It is not difficult for me to observe the precept against sexual intercourse and the precept against meat (or gourmet food). The real test is not beautiful. Frankly speaking, I have always loved beautiful girls since I was a child, and I must pay more to cut off in this regard. What is hard to grasp is, if you don’t wear makeup, does it mean that you can’t even do basic daily moisturizing or sun protection? In terms of appearance, you can avoid buying clothes and wearing gold and silver, but do you have to give up the minimum cleanliness? After all, you are still a layman who has to commute to get off work every day. Can the basic etiquette in the secular sense not violate the precepts?
2. On the diet of meat, should eggs and milk also be excluded? If a dish has both meat and vegetables, such as fried pork with celery, should I not eat it at all or at least the celery in it? Furthermore, if you stew chicken soup, you can’t even just drink the soup? Or as long as it is three-clean meat, as long as you don’t eat meat directly, other side dishes can be forgiven?
3. You haven’t mentioned it yet, but you also want to know how to master it. For example, if there are mosquitoes/cockroaches/moths at home, you can’t kill them easily, right?
Sorry for all the questions, just because the more serious the thinking, the more serious the decision, which means the more cautious the precepts, so I have to entangle some implementation details, please wait for the enlightenment. Thank you very much!
Guangche Wulun’s answer: 1. Keeping the precepts is not beautiful, and it is mainly for the opposite sex. It’s not that he’s being rough on himself. Mainly in life, don’t give others the concept of beauty and ugliness. This concept of beauty and ugliness belongs to the imposition of the concept of consciousness. There is no such thing as beauty and ugliness in the first place, but after the concept of beauty and ugliness is imposed by the consciousness, it will naturally have greed (or like) for beautiful people and hatred for ugly people. Therefore, in order to prevent the usual reactions of greed and hatred, we should fundamentally abstain from the wrong distinction between “beauty and ugliness”. There should not even be a distinction between men and women. Keeping the precepts like this, over time, because there is no distinction, the habit of greed and hatred will be weakened.
2. Avoid meat and fishy food. The five pungent garlic, green onion, Xingqu, leek, and scallion should be avoided because they have the effect of promoting sexual intercourse. Meat-eating should also be abstained because it hinders the purity of the body (if the body is not pure, it hinders meditation). I think milk is okay to drink. There is no adverse reaction to eating eggs. (Personally, what I say is entirely based on practical experience, and has nothing to do with religious beliefs). Others, chicken soup, three clean meat, I think it is meat. It is best not to eat. Meat side dishes can be eaten as a last resort, but it is best not to eat them.
3. Not to kill is to try not to kill. But the prerequisite for not killing is not to hinder yourself. There are mosquitoes and cockroaches at home, it is up to you whether to kill them or not.
Netizen asked: I would like to ask the landlord, the Chinese Zen sect adopts various methods to achieve both the death of the mind and the law, and personally realize the root of all ties that is immortal. Delusion does not stop delusion, the ten directions are round and bright, clear and clear; entering and extinction is completely concentrated, without awareness, and does not know anything. Can you verify the Nirvana method? Or is it that the next stage of extinction is Nirvana? Zen Buddhism reprimands meditation. Do I think meditation is more conducive to training the mind to enter Nirvana? Appreciate the reply, thank you
Guangche Wulun replied: Zen has always been about practicing meditation. However, after the Sixth Patriarch, especially after five sects (Fauyang, Linji, Caodong, Fayan, and Yunmen) were separated in the later period, the so-called Patriarch Zen (Hui Zizai) was emphasized. Therefore, it is not very respected for meditation and liberation.
In my personal opinion, Zen, the patriarch of Zen, has its own characteristics. It is of course very good to directly break all relatives and enter non-duality with the consciousness not separated from the Three Realms. However, it cannot be said that this kind of practice route is definitely higher than breaking through the three realms and gradually entering into the non-duality through meditation practice.
In most cases, the two complement each other. There is almost no one in a million who can achieve wisdom and ease without practicing meditation. And those who can’t get into the wisdom and freedom in a single thought, and don’t practice meditation, how will they start their practice? So this is where Shenxiu’s and Huineng’s practice lines are contradictory but should be unified. If you don’t know that there is nothing in the first place, you should cultivate your body and become a bodhi tree! The so-called living in Prajna Paramita and practicing Zen Paramita is also (Tathagata Chan). All Zen lovers should be cautious and important.
The second is to eliminate concentration, to eliminate all thoughts and mental states. So I don’t know everything, I don’t know anything. But there is actually someone who knows nothing (otherwise how do you know that you don’t know anything at the time of extinction?). What is that? It is the immortal “primordial consciousness”. That is to say, the so-called “knowing” and “not knowing” are all illusions under the awareness of original consciousness. Miejin must be the illusion of “not knowing” (the illusion of extinction, and nothing to know). The Three Realms are the “knowledge” created by illusion (illustrate all kinds of dharmas to make one’s mind know oneself). Therefore, the Three Realms and their extinction are all illusions. Not Nirvana. However, some people, after the concentration of leaving and extinction, when the Three Realms have not yet arisen, ego has not arisen, and the Three Realms have not manifested, they have broken the two distinctions between clinging to the Three Realms and leaving The three realms, clinging to the three realms and clinging to leaving the three realms are both attachments), when one realizes the mind and dharma realm of the original enlightenment, that is, the so-called Nirvana. That is legality.
Netizen asked: Brother Guangche Wulun, I am sharing experience with everyone here. Thank you for your enlightenment. I have made progress in practicing meditation these days. When I sit in meditation, there is a kind of airflow that cleanses the soul and surrounds me. I stepped into a new world physically and mentally. . Sometimes there will be two me talking in the samadhi, the me who has inspiration and the real me are talking, and I will also think about some problems in the samadhi, and some questions will have answers. Diligent practice, I wish brothers a happy Dragon Boat Festival
Guangche Wulun replied: “Sometimes there are two me talking in the samadhi, the me who has inspiration and the real me are talking.” When this kind of thing happens, you have to consider whether it is a demonic obstacle. Even I can’t get it, let alone an inspired me?
During practice, there will be such a phenomenon that a clear and bright bystander watches one’s practice. But that’s just walking, standing, sitting, lying down, there is no other state of mind in clear awareness, it is a phenomenon produced by the separation of consciousness and the realm of the six sense organs, and it is still a consciousness in the first place. It is not the so-called higher self (or inspired self) that can talk with each other in form and form.
If uninvited so-called voices, dialogues, visions, inspirations, etc. occur, there are two possibilities, one is self-made, and the other is the blessing of external supernatural powers.
1. Self-mind self-author, that is, one’s own mind has thoughts, and it manifests according to desire (subconscious mind) when meditating. It is originally an illusion, but taking illusions seriously, chasing wind and shadows is tantamount to possessing one’s own demons. At this time, think out of renunciation, and get out of the illusion. If you really make up your mind, the illusion should disappear immediately.
2. External sponsors. If the uninvited state comes from blessings, almost 99% are blessings from outside ghosts and gods. This kind is also without righteous thoughts in the heart, there is hope in the subconscious, and the external magic induction (especially the induction of vision, dialogue, inspiration, etc.) is obtained. The other 1% does not rule out the blessings of Buddhas and Bodhisattvas. But this kind of blessing generally only occurs at the initial stage of practice. The Buddhas and Bodhisattvas give you some blessings to give you some confidence (such as sudden blissful bliss, a sudden burst of sandalwood, and even quick recovery from diseases, wonderful and good dreams, etc.). For someone with a solid mind, none of these vibes exist. Buddhas and Bodhisattvas will not come to give you blessings and so on. These small blessings are actually not very useful for spiritual practice. Practice still depends on yourself. If these things come to you all the time, making people fascinated and making your practice deviate from renunciation, then you have to consider that it is not a good thing, and nine out of ten it is still a demonic obstacle. When you leave your heart, ignore everything.
Netizen asked: Hello, landlord! May I ask one thing, can I enter meditation by chanting sutras and mantras and chanting Buddha (concentrating on one thought)? (It seems inappropriate to ask this question here, please forgive me if there is any)
Guangche Wulun Answer: Reciting the mantra silently can enter access samadhi but not root samadhi. However, when the delusional thoughts fall off, you can also enter meditation. Please refer to my previous post about the method of chanting Buddha’s meditation.
A netizen asked: I am grateful to the good teacher, I am suspicious, and want to start from the ear root to practice, can you give me a good suggestion?
Light through the five rounds Answer: The perfect connection of the ears is to trace the source from the sense of hearing, to observe where the sense of hearing originates, until the source is found, and the six sense organs are all removed.
In the “Surangama Sutra”, it is said in the Ergenyuantong chapter: “Beginning in the hearing. Entering the exile. What you enter is stillness. The two phases of movement and stillness, clear and not born. If it is gradually increasing. I have heard it all. I can’t hear it. I feel it. What is perceived is empty. Emptiness is extremely round. Emptiness is emptied. Birth and cessation are extinguished. Nirvana is present. Sudden transcendence, the world transcends the world, and the ten directions are perfectly bright. The awakened mind is the same compassionate power as the Buddha Tathagata. The two unite with all living beings in the ten directions, and the sentient beings of the six realms have the same compassion and admiration with all sentient beings.”
In this section, the Dharma-door of perfecting the ears, the process of practice, and the state of practice are explained in great detail.
Let me explain briefly:
It was first heard. into exile. —— That is to start from the hearing of the ears, and focus on the “feeling” of hearing. Feeling is like flow (like flowing water, continuous), and “sound” is the feeling. That is to say, the sense of hearing and the sound must be separated first, and the focus should not be on the sound, but on the “feeling” of the sense of hearing. Be careful with single-mindedness, that is, not disturbed by sound, and gradually observe the “feeling” of hearing is stable (in fact, this state is samadhi, but it has the wisdom of contemplation, so it is a dual practice of samadhi and wisdom). That is to go into exile.
Everything you enter is silent. There are two phases of movement and stillness, and there is no clearness. —— That is, after the “sense” of observation is further stabilized, the external sound is no longer displayed in the realm (that is, the sound can no longer be heard). Without the sound, there is only the quiet sense of hearing in the realm.
If it is increasing gradually. Heard everything. Can’t smell it. — After a period of time like before, there is no sound, but the attachment to the auditory “feeling” remains. Then, only the sense of hearing, this sense of hearing “returns” to listen to itself (that is, the sense of hearing returns to hear oneself) without sound, and without sound means there is no focus, “feeling” has no object (sound) to grasp, and slowly and naturally, one will catch a sound to listen to The habit of attachment will be loosened, although hearing (feeling) is not abiding (hearing sense no longer grasps an object to identify).
Feel empty. The sense of emptiness is extremely round. ——- Continuing with the previous realm, awareness no longer grabs an object to “perceive”, and the realm becomes the only “perception”. In the middle, the perception is only “empty”. In this way, the only state of emptiness is stabilized, so it is called emptiness. (The realms of each previous step increase progressively from the coarse realm to the fine realm. From the coarse form realm to the fine form realm, from the fine form realm to the formless realm, from the formless realm to the neither-perception nor-non-perception realm, In fact, it is the process of the mind climbing the ladder of liberation “four jhanas and eight samadhis”)
Empty and empty. Birth and death are death. Before death. ——- Continuing with the previous state, after the emptiness is extremely round, “emptiness” is still a state, and “sense” is still a kind of fabrication (that is, the mind of discrimination). The realm of emptiness is just a concept at this time. At this time, if one can clearly understand this principle and be disgusted with “empty consciousness” (judging that it is artificial, that is, the mind will self-extinguish empty consciousness), and the empty state and “consciousness” will disappear immediately, and “consciousness” will also disappear (originally Contributing, the disappearance of consciousness is nothing but the cessation of fabrication). Feeling nothing, knowing nothing. The former feeling and the relative state of feeling are all arising and ceasing. Now that the consciousness is gone, everything is gone, that is, the silence is present. (In fact, it is the realm of extinction)
Sudden transcendence, the world transcends the world, the ten directions are bright, — continue to the front, suddenly transcend. How could it suddenly surpass it? In fact, the samadhi of extinction disappears, and the samadhi suddenly emerges (this process of entering into extinction and exiting again, some are fast, and some are slow. The fast may be a few minutes, and the slow may be several hours or more). Because there is no self-attachment at the time of extinction, so at the time of leaving the concentration, the mind (not the conditioned mind) arises, but the ego does not arise immediately. So this is the state of liberation (that is, Nirvana). At this time, due to the remaining strength of the concentration of “going out of the three realms” previously, although the consciousness will arise, it will not immediately return to the normal state of the three realms. It is the “awareness itself” (that is, dharmata) before the Dharma of the Three Realms is realized. At this time, mind, consciousness, clarity, view, and emptiness are all integrated into one, and all become the “absolute” of conscious emptiness. So it is round and bright in the ten directions. This is not the world, nor is it beyond the world. This is where the world comes out, and this is the terminal point for going out of the world, that is, there is no world to come out of (the so-called Eternal Silence Light Land, Yizhen Dharma Realm, etc. have different names).
Won two awards. One is to unite all the Buddhas in the ten directions, the original wonderful awakened mind, and the Buddha Tathagata have the same compassionate power. The two are combined with all living beings in the ten directions, and the living beings of the six realms, and all living beings, have the same compassion and admiration. ——Continue to the front, at this time the heart is the emptiness, and the emptiness is the heart. All the Buddhas of the ten directions and all living beings of the ten directions will appear at once (breaking the barriers of knowledge, Avalokitesvara Bodhisattva has immeasurable merits and virtues, there are such appearances, but not everyone is like this, many people can’t realize the two supremes, and they can’t break the barriers of knowledge, only to There are many in the previous step) The heart is united with the Buddhas and sentient beings of the ten directions. The happiness and compassion of the Buddhas and the state of mind of all living beings who expect liberation will naturally appear. With this bodhicitta, the heart of saving all living beings in the world will never let go. Therefore, the Bodhisattva path starts from the heart.
Basically, the root of the ear is connected, that’s how it is cultivated. Even cultivating Yuantong from any root is the source of returning to the “root awareness”. When the awareness leaves the world, and then the awareness itself, the subsequent route is the same.
The practice of perfect ear connection above must be completed at one time. Otherwise invalid. If you don’t finish it once, you will actually start from scratch next time.
Therefore, one must have the motivation to practice this, one must realize liberation, and one cannot afford to sit without liberation. Have this determination. Otherwise, most will give up halfway. (So there must be a foundation for quickly entering the Four Dhyanas, for example, you can enter the root concentration of the Four Dhyanas within a few minutes, so that you can complete the practice in one session)
The main point of this practice is that in the process of returning to learning, every time you reach a finer state, you have to stop at this state for a few minutes, and then leave to practice upward after the state is stable. If the state is not stable, leave in a hurry, and you will find that your mental strength is not enough to continue to climb upwards.
To complete the climbing of such a ladder of liberation, for those who regularly practice meditation and can stabilize the fourth dhyana within a few minutes, it takes about 2-3 hours to prepare one.
After finishing the practice, you will have a great change in your body and mind, and you will feel very comfortable with the warm wind blowing all over your flesh and bones. I won’t go into details here (Master Nan Huaijin said that entering into a Great Ding is equivalent to taking three years of tonic, which is true).
May fellow practitioners all over the world share this joy!
A netizen asked: Brother, after reading your explanation of Ergen Yuantong, it’s so spot on and incisive! But in actual practice, I don’t know how to start. The first step should be to focus on the sense of hearing, not the sound. At the beginning, you should still listen to the sound. For example, Guanyin started by listening to the sound of the tide. Then the question is, how to transition to the “dead place” when paying attention to the “place”? How to start paying attention to the feeling of “ability”. What kind of process is there in the middle?
Guangche Wulun replied: The original post should have been written very clearly. That is, when listening to sound, listening is originally a feeling. It’s called hearing. Listening is a sense. At the moment of listening to the sound, the sense of hearing returns to the light and goes back to the source of the sense of hearing, that is, the sense of hearing does not listen to the sound, but listens to the sense of hearing itself. The so-called self-nature. It is the awareness itself of listening back to hearing. This is a good practice of meditation, try more. It’s not that difficult.
Netizen asked: Master, hello. May I ask how you felt when you entered the Fourth Dhyana? It is fixed. Or in Dingli can have some supernatural powers and the like.
Guangche Wulun replied: There is an answer in the previous post, please read it.
A netizen asked: Are meditation and samadhi the same thing? How should I sit if I just want to meditate?
Guangche Wulun answered: Meditation is just a posture. Entering meditation is one-pointedness of mind. If you just want to meditate, just know the state of sitting up and down, and don’t make choices.
Netizen asked: Hello, Master. Saw your previous post. I personally feel that you have empirical experience. In the past, I read Buddhist scriptures (Heart Sutra, Shurangama Sutra, Langa Sutra, Zongjinglu) and meditated. I have had experience before, that is, I have had indescribable joy in meditation. I also had the experience of being in a bright light while meditating. Later, it was very difficult for me to keep the precept against sexual intercourse. No matter how the consciousness guides it, when the thoughts come, it is impossible to control them. So there is no realm anymore. Over the years, I have gradually given up meditation and started reading Buddhist scriptures. Maybe it’s too much karma. Now it is about focusing on one mind and one thought, reflecting more on one’s own thoughts and emotions in daily life, and having more kind thoughts. I hope that the bad karma can be eliminated first. I think that as long as I can uphold the precepts on sexual intercourse in the future, I may also be able to cultivate to the realm of the Four Dhyanas. Here I want to discuss with the landlord a confusion that I have been thinking about in the depths of my heart. Do you think liberation is for yourself or for all sentient beings. Mahayana Buddhism says it is for all beings. But starting from the Buddha, there are many masters who have realized it. Has there been any major change in this world for this sentient being? Various religions in the world, even Buddhism, have not changed the fate of human wars and cannibalism from a historical point of view. You said that even if you are enlightened, so what if you become a Buddha? You are now in complete concentration. But have you realized it? Even after enlightenment, is there ever a time when you get confused? Are there times when emotions control you?
Guangche Wulun replied: Many people say that they can’t keep the precept against sexual intercourse . In fact, you should ask yourself, at the beginning, whether your determination is deep, and whether you have the determination to keep the precepts deep in your heart. If it is just the so-called wanting to keep the precepts at the superficial level of consciousness, but without a real vow in the heart, then the power of this precept is definitely not enough (it can’t even be said to be a real precept). It broke casually. Then I make excuses that this precept is difficult to maintain, etc., and give up the precept of sexual intercourse from then on. This is the reason why most people cannot take the first step in their practice.
I’m speaking from personal experience, if you really make a vow from your heart, make a vow, and make up your mind to stop prostitution (note, it’s breaking off prostitution, not quitting prostitution), and if this determination is truly made in your heart, your energy channels will immediately change. . Usually, as long as I restrain myself a little and don’t intentionally think about erotic beauties, and persist for 1-3 months, this lust level will be basically passed (unless it is deliberately artificial, generally there will be no more lust). In addition to meditating every day, using meditation and the four foundations of mindfulness to hold one’s mind, practice is not difficult (for special practice).
For the second question, it is recommended to read some basic knowledge of Buddhism.
( Editor’s Note : Lust is also a karmic habit. It is a habit, a habit. If the precepts are resolute enough, this habit can be changed or broken. Because the karma must be driven by the mind. It is not what they say is a biological need. In the final analysis, the physiology is still the psychology .Otherwise, how can even the physiological functions be stopped at the fixed time of entering and extinction? So when the vigilance is in place, the physiology will also turn, and the qi channels will also turn!)
A netizen asked: I haven’t seen you for a long time, are you in retreat? (The question is lost, and the righteousness is added)
Guangche Wulun replied: There is no retreat, I am there every day. It’s just that no one asked any valuable questions, which shows that there are still few people who really practice. I think back when I was self-studying, I had practice questions every day, but I suffered from the fact that there was no one to ask.
Netizen asked: Good teacher, hello, occasionally when I am not meditating, I can also experience the one-pointedness of mind, which is tranquility, but the sense organs are there. It seems that something shakes when touched, I don’t know what’s going on
Also, virtuous teacher, when I was young, I entered the one-pointedness of mind, so every time I came here, I felt a sense of fear and became an obstacle, but when I meditate in front of my mother, I have no sense of fear at all. Fear is also kept aware, so whether it can be eliminated.
Guangche Wulun Answer: Fear comes from attachment to self. It does not have much effect on fear awareness, because fear has already arisen, and awareness can only restrain the influence of fear, but it cannot keep up with eliminating fear. The correct approach is not to have fear. That is to have a correct understanding of the notion of selflessness, and get rid of self-seeing and self-attachment, in order to be fearless.
Netizen asked: Good advisor, I do this in my daily life. I am aware of the strongest thoughts or emotions in my heart, and I am aware of the clearest tactile sensations, such as the pain from stretching or planking. If I read it, I will be aware of the discriminatory mind. If there is pain, I will be aware of it. If the pain comes, the pain will come, and the pain will come, and I will be aware of how the pain will change the heart, such as if the heart does not persist, such as emotions. , I would like to ask good teachers, is this practice correct? That is to be aware of whichever is obvious. If the thoughts are not strong and the sense of touch is not obvious, then slowly focus on the movements in front of you, and slowly focus on the touch of breathing. This is right, right?
Light penetrates the five rounds Answer: Awareness should be practiced according to the practice of the four foundations of mindfulness. If you cultivate like this, you can’t say it’s wrong, but there is no fixed object of awareness, sometimes pain, sometimes emotion, sometimes obvious, sometimes not obvious. It is very difficult for such cultivation to produce the effect of cultivating wisdom. You should choose a stable object of perception and practice it to the end.
A netizen asked: Master, thank you for sharing. According to the book (The Road to Dinghui) you introduced, I quickly achieved the first meditation after reading it. What a joy. It’s just that now I want to further practice the second jhana, because in the first jhana, I heard outside sounds are particularly obvious and easily disturbed. I want to be diligent and strive to cultivate beyond the second jhana. But I can’t go up. A few times, I clearly felt that my breathing had become lighter and lighter. Very light very light kind. But I still heard voices from outside. Then the disturbed exited. . . What should I do? Ask the master for advice. Thank you, thank you.
Guangche five rounds answer: When practicing meditation, if you set your mind to listen to the sound and distinguish whether you can hear the sound, even if you are in the fourth meditation, you will fall. So, don’t try to tell if there is sound or not. Just focus on the object you should focus on when practicing meditation (watching the breath).
To know when you are in Zen, you can tell it by recalling the state at that time after sitting down.
A netizen asked: When I don’t think about anything, I feel very comfortable. Is it a kind of meditation? But using your brain won’t do. (The question is lost, and the righteousness is added)
Guangche Wulun replied: That state is not meditation, but a kind of tranquility. Meditation must be a static state of the body. One-pointedness.
Isolation from the outside world is conducive to the initial practice. Brain labor is more difficult to maintain practice. These are described in previous posts.
A netizen asked: Hello, teacher. I like Buddhism and Zen very much. I briefly read the Diamond Sutra and the Platform Sutra, and listened to Ye Man’s lectures. Do I want to learn to meditate next?
Guangche Wulun replied: Of course you have to meditate. Meditation is the center of practice. is the core pillar. Without certainty, the Dharma is difficult to achieve.
Netizen asked: Come up and report the progress:
After three months of hard work, the scattered trading has gradually stabilized, and there will often be a stable situation. This week, I will start a single trading. You can persevere on one leg for 30-40 minutes, but the interference of the leg can no longer give you the feeling of being in meditation. Usually you just persevere, and the two retreats alternately, a total of 1 hour. I am a bit troubled whether I should stick to single-leg training and finally achieve double-leg meditation, or should I pursue the effect of cross-legged meditation first, and just settle for loose postures… Do you have any advice from seniors?
Guangche Wulun Answer: First, train the habit of stabilizing meditation in Sanpan (7 times or 7 days, continuous training, the habit will be established). Then repair the single disc. When the single disc state returns and does not hurt, settle down as soon as possible. Then according to the original habit, stay in the center and don’t come out. If successful, stabilize. If unsuccessful, practice over and over again. until success. Then practice double sets. Usually stretching the legs stretches the ligaments, which is good for double-disc.
A netizen asked: After practicing for a while, I found that I can perceive other people’s emotional fluctuations, and when I concentrate, I can influence them. What’s the matter? (The question is lost, and the righteousness is added)
Guangche Wulun Answer: If you can perceive other people’s emotional fluctuations, you will see that almost everyone is driven by afflictions to make verbal and verbal behaviors. Some people feel compassion (or pity) in this situation. Some people see that those people start out with bad intentions and want to take advantage of themselves, so they also get troubled. This ability by itself does not make you vulnerable. Unless you follow other people’s troubles, it’s not good to be troubled by yourself. So you have to subdue your afflictions first.
Concentration, itself will not affect others. Unless you focus on consciously influencing others, such as intentionally wishing someone something. Even directly manipulating other people’s behavior with ideas, but this is all intentional.
This is the ability of the heart itself. Practitioners should always be aware of their discriminative minds, emotions, thoughts, and the ins and outs of their minds, and they should treat them, practice the four foundations of mindfulness, and eliminate afflictions. If there are no afflictions, these are not disturbances. If you are obsessed with these functions and get entangled in them without knowing how to deal with afflictions, you will go the wrong way.
A netizen asked: Good teacher, is there a situation where the eyes open naturally after entering samadhi, and you can see and hear, but you are still in a samadhi that does not correspond to the surrounding things. Is this weird, and is there any downside?
Guangche five rounds answer: Can see and hear, but still not corresponding to the surrounding things? What is seen and heard is not what is around. If it’s not supernatural powers, it’s hallucinations.
Not to mention supernatural powers. The illusion is about to leave.
Whether it is magical powers or hallucinations, you must be able to control yourself. To put it simply, if I want to enter this state, I can enter it, and if I want to get out, I can come out. If you can’t control yourself, you should discard it (you can’t control yourself, there may be demons).
A netizen asked: At work, others don’t understand that we study Buddhism, what should we do? (The question is lost, and the righteousness is added)
Guangche Wulun replied: Therefore, there should be no troubles. From the point of view of practice, there should be nothing to ask for. It should be practiced with the mind of gaining nothing.
If you encounter obstacles in learning Buddhism at work, you should learn Buddhism secretly. Don’t try to change other people’s minds.
In short, it is to deal with everything with a pure heart. No dwelling, no attachment. Without me, without distinction.
A netizen asked: Senior virtuous teacher, maybe I made a mistake and didn’t make it clear, but it’s actually not that mysterious. Because of the relaxation in the samadhi, sometimes the eyes will open naturally, and you can see and hear, that is, the normal things and sounds around you, but the whole person is like being covered in a glass bottle. Although there are these functions, it does not seem to touch the mind. So it does not correspond to the surrounding things. This kind of situation can come out at any time, but if you are still in the samadhi, it would be a pity to come out (beginners are easy to get out of samadhi and difficult to enter, and picking up sesame seeds is also a treasure)
I’m not interested in psychic powers of any kind, only the quality of mindfulness. I’m not sure if a situation like this has already come out of samadhi. If it’s not a good phenomenon, try to keep your eyes closed next time in a similar situation. Ask for advice~
Guangche Wulun replied: This is not a state of concentration. This is probably called mind-wandering, or daze. It’s not a treasure, but in terms of Buddhism, it’s called “mindlessness”!
A netizen asked: But I am very awake, not drowsy at all, and I am clearly aware of my surroundings, but I just don’t respond. What the hell is this?
A netizen asked: I have never seen Buddhas, Bodhisattvas, and Arhats in the scriptures saying “what I am, what I can do”, and I have never heard of an eminent monk who said in a Dharma meeting, “What is my state, what can I do?” how how”.
In the “Diamond Sutra”, the World Honored One said, “If someone says that the Tathagata comes, if he goes, if he sits, if he lies down, he will not understand what I mean.” Don’t think about it. Why? If people say that the Tathagata has taught something, it is slandering the Buddha, and they cannot understand what I said.”
Practitioners or the general public ask for advice on their own confusion, and Buddhas, Bodhisattvas, and eminent monks will take the opportunity to speak the Dharma to solve their confusion. Although it can be likened to treating diseases and saving lives, it cannot really be like opening a hospital: anyway, my hospital is open, and you can come or not.
People who go to the hospital to see a doctor only go to see a doctor when they clearly feel that they are sick or in pain; while most of the people who practice Buddhism are in a relatively stable and peaceful environment, but just want to pursue a better state or state of mind, to be able to have a better life. It’s just the improvement, but you don’t know the deep and subtle afflictions deep in your heart, and you can’t even accurately grasp the gross afflictions on your surface. How do you cure them?
Here are three inferences:
1. It has really reached the state of four dhyana, eight samadhis and samadhis: and these are not the ultimate place of learning Buddhism, and they cannot really relieve the different troubles of all beings. On the contrary, they will cause many beginners to be attached to these dharmas and appearances. They may even have all kinds of delusional guesses and hallucinations about reaching this so-called wonderful state, and even go crazy. This is also one of the reasons why many Tantric masters do not teach the Dharma lightly. Only those who have a suitable foundation and a certain practice foundation are suitable for practicing a certain Dharma.
Moreover, these realms are already beyond the state of conscious thinking, which cannot be expressed in words. Even those who can cultivate will have different perceptions when they reach these realms due to their different karma. Feelings can only lead people astray.
2. In the process of cultivating these realms, I have some perception of it, and even can only say a few appearances, and I can’t fully grasp it accurately:
This kind of situation should not be said lightly, in addition to leading people astray, it is more likely to lead to delusional demons after a long time. Hurt self and others.
3. I am in the so-called practice, and these realms are actually just talking: then there is nothing to analyze, it is very simple, just grandstanding.
Guangche Wulun replied: First, I am not a Buddha. The Buddha is full of blessings and wisdom, what has been done has already been done, if no one asks to turn the wheel of the Dharma, it is indeed Nirvana after becoming a Buddha In fact, the Buddha who does not save sentient beings can probably only be called the Buddha of Solitary Enlightenment, not the Buddha of perfect blessing and wisdom in the ultimate sense).
Second, after the Buddha accepted Brahma’s invitation to turn the wheel of Dharma, he indeed went all over the world to find people to preach.
Third, Mahayana people practice the bodhisattva way, and if they do not save lives, their blessings and wisdom cannot be perfected.
Fourth, all Buddhas become Buddhas by practicing the bodhisattva way.
Fifth, according to Mahayana, it is a good behavior to ask the Buddha to teach the Dharma, but it is a demonic behavior to ask the Buddha not to teach the Dharma.
Sixth, I don’t talk about what I have done, but I can’t talk about Buddhism based on my own experience, I can only post and endorse it. That’s not the experience I want to share.
Seventh, it is not a matter of not teaching the law lightly, but that the law is already flooded, and all kinds of practices can be easily obtained through the Internet. This also makes many people do not know where to start to practice, and do not know which method is good to practice.
Eighth, I said at the beginning that I am here to show off, to lure those who want to practice to get up the confidence to practice. What is said is for reference only.
Ninth, monks cannot show off their supernatural powers and cultivate their attainments because of the precepts. Its precept is to protect all monks to receive equal offerings, so as not to only support monks with high practice when family members make offerings.
Ninth, karma is not as simple as it appears on the surface. Bodhi mind should be, the mind Buddha and all living beings are one. To save sentient beings from the sea of suffering is to save oneself. The Hinayana people aim at Nirvana and breaking samsara, and don’t take it for granted. Mahayana practitioners, with the goal of becoming a Buddha, should do things that benefit sentient beings, if not, then retreat to the Hinayana.
Tenth, anyone who comes out to talk about how to practice in his own language will say what I do (otherwise he can only endorse the book, and he has no practice certificate, so how dare he talk about the practice in his own language?), but some are more reserved, By hinting, saying enlightenment verses and so on. For example, Nan Huaijin (talking about three years of retreat experience), Master Xuyun (talking about the experience of breaking a teacup), Old Man Yuanyin (talking about his experience of cultivating the center of mind and Master Dayu’s experience of practicing the samadhi), Achaan Chah (explaining the experience of the liberation process) , Luangpor Tong (talking about the experience of the cessation of suffering), Master Taixu (talking about religious experience). There are too many people in the scriptures to say that they have achieved fruition and liberation. Among modern mages, there are many people who say they are liberated and enlightened (of course, you need to distinguish, there are a lot of fakes and bragging).
A netizen asked: The first dhyana is mindfulness, the second dhyana is resting, the third dhyana is staying, and the fourth dhyana is extinguished. Have you confirmed it? If you don’t have a certificate, it’s best not to publicize it. (The question is lost, and the righteousness is added)
Guangche Wulun’s answer: 1. If you have not practiced the certificate yourself, it is best not to speculate and publicize it. It is true that there will be self-impairment and other troubles.
2. The mindfulness of the first dhyana, the rest of the second dhyana, the abiding of the pulse of the third jhana, and the extinction of the fourth jhana. I have not found these words in the classics. Don’t know where such a standard came from.
A netizen asked: Master Guangche, may I ask if not eating after noon is really helpful for practicing meditation, such as improving concentration or something? I found it easier to enter samadhi by not eating after noon some time ago. (I have eaten it in the evenings these days.) I don’t know if it is a psychological effect. One more thing, please give me some advice, I will go to the Fazhu Zen Forest in Xishuangbanna next month. I want to become a monk there. There is a master of Burmese Pa-Auk meditation. However, there are some rumors on the Internet that Pa-Aok Zhi’s meditation meditation is mainly based on light cultivation, and he can practice to see through the internal organs and understand past lives and so on. Not real meditation. . What do you think about this?
Guangche Wulun Answer: Not eating after noon can help overcome drowsy troubles. Of course, it is also conducive to revision.
The Pa-Austrian meditation method is a kind of breathing meditation. But I have no experience with see-through internal organs, seeing past lives, etc. Personally think it’s a bit mysterious. As for the Pa-Aok branch of Vipassana meditation and then abandoning it, I personally think it is very unreliable. You can see a story recorded in the Buddhist scriptures, the Venerable Upali shaved the Buddha’s head, just adjusted the thickness of his breathing, and entered the fourth meditation while standing. It can be seen that the upper meditation is just to observe the breath and then adjust the fineness of the mind. There is no need to go through the complexities of vipassanā and then emancipation.
Judging from the fact that I participated in a Zen 7 of the Pao Zen Department, almost 95% of people, after a Zen 7, did not gain anything. Most of them can’t see the so-called “similarity”. Therefore, it is even more impossible to enter the standard meditation of the Pa-Australian system.
I have no objection if you want to study Pao Department. But I don’t recommend either.
A netizen asks: How can I get into the Four Ning Ding?
Guangche Wulun replied: The previous posts have described many times how to practice meditation and enter the fourth meditation. Please see previous post.
A netizen asks: Is the Four Meditations Visible?
Guangche Wulun Answer: There are several types of seeing nature, naked seeing nature, and meeting seeing nature.
To see one’s nature naked is to break the Three Realms, and then personally experience the vacuum of the Dharma Realm. In emptiness, according to the difference in accumulation, we can realize the different nirvana (no birth) or the wonderful nature of perfect enlightenment (the wonderful heart of perfect enlightenment) of Mahayana and Mahayana.
The nature of seeing each other means not breaking the three realms, realizing with wisdom that form and nature are emptiness, emptiness is form, there is no duality and no difference, and the reality of all dharmas.
The first one, to put it simply, is to take the route of the four meditations, eight samadhis and extinctions. The whole process has been clearly described in the previous talk about the method of perfecting the ear root;
The second is the method of epiphany. Nothing to say. There are many such kinds of huatou, gatha, and even movements in Zen Buddhism. This depends on personal foundation and resources.
There is no necessary connection between the four jhanas and the nature of seeing. But the Four Dhyanas are the basis for practicing Tathagata Dhyana. Only on the basis of practicing the four dhyanas can one have the ability to control the mind and leave the three realms.
Question from a netizen: Senior good teacher, recently, once the mind is settled in the meditation, a deep blue lake-like state will appear, and the shape changes from time to time. Sometimes I want to fix it, but I run away as soon as I put my mind on it. Only occasionally when I fix it for a few moments, I feel that my mind is very quiet, and it seems that I can watch it. I know that all kinds of situations encountered in meditation are illusory, and I should ignore them all. I just want to ask if the current direction is correct, and is it possible to go astray?
Guangche Wulun Answer: This is a by-product of meditation.
This illustrates two issues:
1. Explain that there is a little concentration;
2. It shows that there are still many fabrications in the subconscious.
This kind of situation is caused by the practice of meditation, and it is an illusion created by the subconscious mind. If this illusion is not controlled and invested in it, it will continue to develop and become all kinds of strange worlds. Moreover, in this kind of illusion, people will have the ability to transform objects at will. If you want an apple, an apple will appear. If you want the sun to rise from the sea, the sun will come out. If you want a Bodhisattva to appear, the Bodhisattva will appear in the realm. among. In this state, as if he is a god, he can conjure whatever he wants. It feels so wonderful and at ease.
However, all this is just an illusion. If you take this as reality, get attached to it, and catch wind and shadows in the illusion, then problems will arise. If you take the illusion as real, or even take some of the inductions and characters in it as real (the characters in it can talk to you, even teach you a set of exercises, etc.), and think that you have obtained supernatural powers, etc., then this person will completely go to the gutter If you go inside, this is possessed by a demon (many people who show off their supernatural powers are like this now), and if it is more serious, the external demon will react with this person, and all kinds of things will come.
Therefore, when such illusions appear, practitioners should bear in mind that in meditation, one can only look at the actual phenomena. All uninvited realms are right and wrong, you should not look at them, listen to them, ignore them, and stay away from them. If you take this as a warning subconsciously, the illusion will disappear immediately. The subconscious has no such expectation, and the illusion is extinguished forever. There will be no more illusions like these when meditating in the future.
Netizen asked: Senior virtuous teacher, there are still two problems all the time: one is that even if the eyes are closed, if you say that you don’t see it, it’s hard to say, but the eyelids cover the line of sight, but after careful inspection, I feel that the vision function is still active, focusing or Near or far, it is almost impossible to completely abandon it;
The second is that you will unconsciously lower your head when you enter meditation, and the more you are still, the more you will lower your head. Sometimes you have overcorrected and your head is slightly elevated, but it will gradually lower as usual. If you want to raise it intentionally, it will inevitably interfere with your concentration. I don’t know if the predecessors of the two have experience to share?
Guangche Wulun answered: These two are not troublesome at all. You watch your breath and just ignore it. Why bother with anything other than breathing?
You can also ignore it if you hang your head down.
However, if bowing your head affects the meditation, you should focus on keeping your body upright before sitting in meditation, and keep it as a precept and implement it in the meditation. Because of the influence of precepts (or vows), even if you enter deep meditation, your head will not hang down.
A netizen asked: How can I solve the problems of chest tightness, suffocation, and shortness of breath? This makes me uncertain
Guangche Wulun Answer: Breathe naturally, without control. When the breath naturally wants to be cut off but cannot be stopped, it should be known that it is caused by the attachment to the concept of breathing, and the concept of breathing should be emptied.
Netizen asked: Good morning, senior virtuous teacher, I have read every post of yours, and collected all of your advice (before the 10th page, I came here when this post was updated to the 10th page), I read it often, and it solved many problems in my meditation, and strengthened my path of learning Buddhism in meditation. I really benefited a lot, and I am very grateful!
My meditation is progressing slowly, and I am also a little anxious. I really feel like dripping water wears away rocks, and I have the trouble of walking in the dark. I really hope that there is a guide. So your motivation is correct, and your post is very helpful. meaningful. Don’t be influenced by anyone’s heresy.
There is a problem that has troubled me for a long time: 1. Concentrate on the mind and watch the breath in front of the person. When exhaling, there is a friction feeling. On the contrary, I can clearly feel the existence of exhalation and inhalation in the human body when I do not sit in meditation. Is it okay to just watch the exhalation while sitting in meditation? 2. After a few months of sitting in meditation, the breathing still cannot automatically reach fineness. With a little intentional adjustment of the breathing, it can be slightly extended. Is it possible to do this? I also know that I can only observe but not control my breathing.
I made up my mind that as long as I had the conditions, I would sit three times a day for 40 minutes each.
Guangche five rounds answer: 1. You can just watch the exhalation. If you can’t feel it, don’t suspect that you can’t feel it. Instead, you should adjust your mind to a more subtle state, and observe the feeling of breathing more carefully. If you don’t see the friction of the human body, you can watch the cold and hot. If you can’t observe heat and cold, just observe in and out. Observe the breath length. It will be all right. Take one phase at any time, and continue to observe continuously.
2. Don’t control your breathing. If you control your breathing, you will be multitasking and will not be able to enter concentration.
A netizen asked: Brother Wulun, I am now reading The Path of Dinghui and Achaan Chah’s World of Meditation repeatedly. May I ask Brother Wulun, what other books should I read?
Light penetrating five rounds Answer: Look at the Shurangama Sutra, the Lankavatara Sutra, the Diamond Sutra, the Nirvana Sutra, the Lotus Sutra, and the Huayan Sutra.
A netizen asked: Brother Wulun, I have started to read the scriptures you mentioned for the second time. I took photos when I saw the enlightenment. After reading these scriptures, I would like to ask Brother Wulun what other scriptures should I read.
Guangche Wulun Answer: Have you read the Shurangama Sutra, the Langa Sutra, the Diamond Sutra, the Nirvana Sutra, the Lotus Sutra, and the Huayan Sutra?
A netizen asked: Brother Wulun, yes, I spent all my time reading scriptures, and now I’m going to read it a second time, and ask Brother Wulun, what other scriptures should I read.
Guangche Wulun answered: Powerful. Look at the theory of great wisdom and the theory of yogis.
A netizen asked: Brother Wulun, can you explain to me the characteristics of the last four samadhis among the four jhanas and eight samadhis, and how to prove them if they are achieved. Thank you in advance!
Guangche Wulun answered: Sikong Ding is written in the Agama Sutra, so you can see for yourself. What is the proof of this thing? ? ? If there is no proof, I will judge by myself according to the classics.
The so-called confirmation. Those who are just enlightened, their heels are not steady, they are not confident, and they are easy to miss. At this time, someone who has been there told him that what you are doing is right, so he can be sure of his own mind and nature. Only then can we carry out the subsequent cultivation. Only this confirmation has a little meaning. Other than that, there’s nothing to prove.
A netizen asked: Boss Wulun, I’m here to join the organization.
I can have a relatively high level of purity, and I can feel that nothing matters, if I take the initiative to recall the past in that tranquility. There is no sense of immersion, and it does not cause emotional fluctuations. Still in the early stages of being afraid of sound. There was a very slight sound of a small object falling on the ground, and the heart felt like being stabbed. There are some characteristics of the first Zen, but the Zen music is very low, and the inner environment is still dark and there is no light. It should be due to insufficient energy, unable to generate light and unable to produce strong Zen music. Does this count as the first jhana, and how should I improve it. Seek qualitative guidance and acceptance.
Guangche Wulun replied: It has been said in previous posts. First set the mind (why practice?), keep the precepts, and be a vegetarian. Meditate more. Vest Sutra, more devotion.
Netizen asked: My friend, if you believe in Buddhism, the basis of our belief is that the Buddha will not tell lies, but only the truth. If you agree with this point, then go on to say that there are only three fruits and four fruits in the classic records. Only those who are sages can reach the concentration of extinction, so unless you are a sage of three fruits and four fruits, it is impossible to enter the samadhi of extinction. This post is to show off that it is impossible for a sage who can enter and extinguish with such a state of mind, so you should find a real teacher to practice, and it is best to prove a kind of Tao fruit in this life
Guangche Wulun replied: I may not be the third fruit or the fourth fruit. Because Mahayana says that bodhisattvas can enter into extinction. But from the perspective of Theravada teachings, it is said to be an ordinary person. The concentration of entering into extinction cannot be called concentration of extinction, it is called concentration of different birth. hehe. I can’t do anything about it.
Why not show off? Three fruits and four fruits are not irreversible. The four fruits are sometimes liberated. In the scriptures, it is said that the arhat who was liberated several times retreated several times, and after repairing the arhat 7 times, he used a knife to kill himself. Three fruits are more likely to regress. And I should have blunt roots, unable to stabilize my practice, and have already retreated countless times. Showing off my heart means that I have retreated, and it is not wrong to have troubles. But it is not without experience of meditation. It is my original intention to share and share so that everyone has the confidence to cultivate. Because I found that everyone regards practice as too difficult and unattainable.
Finally, thank you for your kind reminder. Of course it is not good to have afflictions, and of course I want to practice practically. Definitely have to work hard to improve and eliminate afflictions. I also hope that everyone will also be diligent in seeking to leave.
A netizen asked: After exhaling, there will be a stop. When neither exhaling nor inhaling, is the mind still feeling the touch at the end of the nose?
Guangche Wulun Answer: Yes
A netizen asked: Beginners are still facing obstacles in their practice, going back and forth, with good times and bad times. Come up to make a point, look at the peers, and look at the bright lights. Although I know that practice is an absolutely lonely husband’s business, it is good to have distant encouragement.
I hope the senior brother is here and well.
Guangche Wulun replied: Brother is well! I wish the Taoist industry an early success.
Practice may seem difficult. In fact, I personally think that it is not difficult. As long as you practice meditation well, embrace a single line of the Dharma, and give up all the realms with one heart, you can go straight to the path of Nirvana. This process may be completed in one sitting. (Of course, the premise is that renunciation is firm, and the willingness to give up all dharmas and even give up one’s life has been developed).
A netizen asks: Brother: I still don’t know how to integrate Buddhism into my daily life, please enlighten me:
One is, when being kind to others, should the starting point of consideration be from the perspective of the other party, or from the perspective of Buddhism?
The second is, since our encounters in this life come from the accumulated karma and karma of many lives, does that mean that no matter what we choose now, the karma of the previous life has already been predestined, so whether there is still subjective initiative in this life, will have no impact on the next life? How can the influence of I be realized?
Guangche Wulun replied: This is more appropriate from the perspective of Buddhism. But when the other party does not agree with the Buddhist principles, one should not be attached to the Buddhist principles, let alone forcibly restrain others by the Buddhist principles.
In daily life, we should use the mindfulness of the mind (clearly understand the physical and mental behaviors at all times), just pure understanding. If you feel renunciation, you should not get involved in your daily life, and should aim to keep your mind pure and untainted. Basically don’t think about others. It’s just keeping the precepts and not doing evil. There is no need to do good either. This is for the purpose of getting out of reincarnation.
If the goal is to develop the Mahayana mind and become a Buddha, you should start from the perspective of the other party and devote yourself to doing things such as giving (property giving, Dharma giving, etc.). Everything I do is for the liberation of sentient beings.
Karma is the result of past causes. Now while receiving karmic retribution, the afflicted mind in the mind is creating new karma, and then it will mature and receive retribution in the next life. Cause and effect are rules, and the changes driven by the rules remain unchanged, but they are changeable, and it is not completely predestined in the previous life. In Buddhism, there is a difference between fixed karma and not fixed karma. Born as a human being in this life, this may not change, but being a human being may lead to enlightenment through practice, but this is the result of subjective initiative to choose practice. Enlightenment is not achieved by sitting around and waiting. If you are enlightened in this life, you may not be reincarnated in the next life, or you may be reborn as a wheel-running king, etc. Therefore, active practice in this world will not be fruitless. There is no result in this life, and there will always be results in the next life. Have confidence!
Netizen asked: Brother An Hao: I would like to ask if you have to stop breathing when you enter the Fourth Dhyana, and then deliberately relax the feeling of breathing, stop the breathing, and then have to be very strong and concentrated, only one thought can’t stop, right? Because of itself In this way, the breathing seems to really stop. I feel very awake and feel that there is a large amount of Qi in the body all the time. Is this right? I probably won’t feel pain after stopping for a few minutes, but I can still hear the voices outside. I want to ask if I have to stop for a long time. Can’t hear the sound outside? Because I don’t know if I’m doing something wrong, so I don’t dare to stop breathing. It’s really beyond science. It’s amazing. Please guide me. I’ve been stuck for a long time. Thank you~~~
Guangche Wulun answered: Yes. Forget about the concept of breathing (consciously, you should not be obsessed with breathing, but you must believe that you will not die if you don’t breathe). Then, after the breathing stops, as long as it is clear, don’t look for any sound (because once you look for it, you will be tempted, and you will not be in the center of concentration, so you will not be able to stop breathing after you fall into meditation. You can judge it based on your memory after sitting down, don’t Judge these at the time of meditation), so that you can stay in the fourth meditation clearly and purely, and it is okay to not breathe for an hour or even a few hours.
A netizen asked: Brother, I have always had a question, if a person who is sick, if he has the power of meditation, can he enter the meditation and be free from illness. Because, isn’t meditation only about happiness or indifference to the body?
Guangche Wulun Answer: People who are sick can enter meditation. Moreover, if you enter meditation, because of the one-pointedness of the mind, you will indeed not feel the pain.
Entering meditation is caused by the concentration of the mind and living in one place. In theory, samadhi is only related to the strength of the mind, and it can be said that it has little to do with the body. But it can’t be said that it doesn’t matter at all, because ordinary people are attached to the body, and when they have ailments, they will be distracted to take care of the ailments. It leads to the heart being bound and unable to settle down, or the lack of mental strength.
However, if a person has strong wisdom and is not attached to the body, he can also overcome physical obstacles and enter meditation.
A netizen asked: Brother Wulun, can you tell us about your experience in practicing from the first meditation to the fourth meditation? For example, the time arrangement at that time, how long did it take to reach the 2nd Zen, 3rd Zen, and 4th Zen? What difficulties did you encounter? What kind of food to eat every day? How much? It can ensure the initial nutrition of the body without increasing the gastrointestinal burden,
Guangche Wulun replied: Didn’t I say it before? From the first meditation to the fourth meditation, I only spent about 4 days. Only sit for 20 minutes at first. Later, I made up my mind to count to about 600 (about 45 minutes in this way), and then I sat down when my legs hurt. After about 4 to 5 sittings like this, I stopped breathing. Personally, I feel that the breakthrough from 20 minutes to 45 minutes is all about really making up your mind. 45 minutes to stop is all about method and persistence.
A netizen asked: I really admire her. 4 to 5 When the breath is broken during sitting, do you follow the “Road to Dinghui” to practice repeatedly entering and exiting meditation? Or go directly from the first meditation to the 2nd meditation, 3rd meditation, and 4th meditation in one breath.
Guangche Wulun replied: At that time, I hadn’t seen the path of Dinghui. Just insist on counting breaths with will, counting the pauses between breathing transitions, this is Nan Huaijin’s method. At that time, I didn’t know the first jhana, the second jhana and the third jhana, and I didn’t learn this knowledge. After counting to the rest, I realized that the breath can be stopped all the time. I was young, 23 years old. In good health, there is no adjustment process. At that time, I didn’t have as much Buddhist knowledge as I do now. I just learned a little meditation method occasionally with interest and determination, and I reached the fourth Zen after a few tries.
A netizen asked: How long did Brother lz take from the beginning of the practice to the first meditation? What was the most difficult thing during the period and how did you solve it?
Guangche Wulun replied: I personally think that there is no so-called difficulty in cultivating these things. Just work hard and don’t give up. You will find that as long as you persist in the stagnant stage (the so-called difficulty) of each practice stage (generally no more than 7 days), there will be a breakthrough. Every breakthrough is stepped up step by step on the basis of these so-called difficulties.
However, if you can’t specialize, such as going to work, working, and getting along with others, it will be very difficult. It can be said that it is simply impossible to move an inch. Before the evidence is broken, it is difficult to make progress, but it is a thousand miles to retreat. Going back and forth and losing confidence is even harder.
A netizen asked: Seeing beautiful scenery, seeing light, seeing the sea, seeing Bodhisattvas, seeing gods and other realms during meditation. (The question is lost, and the righteousness is added)
Guangche Wulun Answer: These are all phenomena that are prone to occur during the process of meditation. They are all hallucinations. All kinds of changes are formed by the mutual disturbance of human physiology and subconscious mind. Practicing is the most taboo to catch wind and shadows. The physical reality in the world of body and mind is still illusory according to Buddhism, let alone the hallucinations produced in meditation. Illusion within unreal.
If you encounter this kind of thing, you should ignore it and just continue to observe the breath. Don’t pay attention to these. When you shift your attention from observing the breath to these phenomena, you should know that you are no longer observing the breath, that is, you are no longer practicing samadhi.
A netizen asked: Hello, saints and virtues! Now I enter the meditation by guarding my navel, and I seem to guard my navel with the mentality of a bystander. I don’t care about breathing, or breathing naturally. I feel that the concentration can let the body and mind rest. I just observe the origin and extinction with the mentality of a bystander, and I don’t follow the environment or run with my thoughts. I would like to ask the great virtue, if I am like this, what else should I pay attention to? Thank you!
Guangche Wulun answers: It is correct to look at the state with the mentality of a bystander. But if there are states that come and go all the time, it means that the subconscious still wants to have these states.
The normal situation is, watching the realm come and go, gradually the realm should become less and less, until it disappears, and it becomes pure emptiness.
If it doesn’t disappear, you have to self-examine. Whether there is a state of greed, seeking supernatural powers, seeking inspiration and other subtle greed and attachment.
If so, you should make a vow to give up the realm. Even in meditation, we can truly achieve the state of resignation.
A netizen asked: The most contradictory thing about practicing meditation is that you need a heart to make aspirations, but at the same time you have to let go of this heart. Thank you for your advice. I will pay attention to letting go of subtle attachments
Guangche Wulun Answer: In fact, it is the achievement of equanimity. Give up the law, give up me, give up and give up. There is nothing to give up. Step by step.
A netizen asked: Reading the Shurangama Sutra, I don’t know that the mountains, rivers, and empty land outside the body are the things in the heart of Miao Ming. There is a question, whether the four jhanas and eight samadhis we are practicing now are also changed by the Miaoming Zhenxin, and whether the four jhanas and eight samadhis experienced by different people are the same? Or are the four jhanas and eight samadhis a universal law, as long as we do so, Will you experience this? Just like climbing Mount Everest, when you climb to a certain altitude, there will be corresponding signs and you will see corresponding scenes
Guangche Wulun replied: Of course the four jhanas and eight samadhis are all created by the mind. The state of meditation of different people is not necessarily the same with the difference in method and wisdom. But despite the differences, it’s basically the same. For example, the four meditations of stopping breathing are all the same. But some of the four jhanas have light, and some have no light. This is the difference. The peak is empty. That is Nirvana. This is all the same. Then the colorless definition I think it should be the same.
A netizen asked: Last night I ate some hot pot fish occasionally, and today I have been having watery stools and diarrhea for 5 times, and it has only improved now. It seems that I have not eaten meat for a long time, and the secretion of lipase and protease in the intestines has become very small. Brother, can you share the specific diet structure after practicing the Four Dhyana and Eight Meditations three years ago?
Guangche Wulun replied: I was a vegetarian at that time, and I ate noodles in the morning, afternoon and evening. But eat eggs and milk.
A netizen asked: Brother Wulun, may I ask, can practitioners eat eggs? Are eggs meat or vegetarian?
Guangche Wulun answered: Eggs seem to be controversial in Buddhism. Because eggs, if they are fertilized eggs, may conceive life. Eating this kind of egg is suspected of depriving the chick of its birthright… so some people say it can’t be eaten. However, it is impossible to hatch chicks from unfertilized eggs, so there is no harm in eating them.
I personally think that the eggs bought now are basically unfertilized eggs, so it should be fine to eat.
A netizen asked: I am not good at cooking now, and I usually eat vegetables + rice. I bought 5 kg of dried tofu in bulk a while ago, which is the kind of five-spice dried tofu that is half the size of my little finger. The dried tofu in the back is getting harder and harder to chew, so I should eat fried potatoes, some fresh and dried fruits, and sometimes some rice noodles. Now I feel that eating is a troublesome thing, and I have to pull it out again. It is time to synthesize nutrients by itself. Tomorrow, let’s eat noodles. The noodles are easy to digest. Make sure you have an egg every day, even if you don’t have nutrition.
Guangche Wulun Answer: As you practice more diligently, your desires will decrease, and you will indeed feel that eating and sleeping are a waste of time. If you meditate well, you can almost forget about nutrition if you can often enter the three meditations. The most important thing is to be leak-proof.
A netizen asked: Practice should not be clinging to tranquility, and Taoism does not depend on how well you sit. Since the poster is studying Buddhism, why don’t you practice Taoism and not be restrained by a small futon?
Guangche Wulun replied: Isn’t the little futon in the Tao? Are the four jhanas and eight samadhis not in the Tao? Is practicing meditation a departure from the Tao?
Those who understand the Tao are as good as they want. Nothing is impossible. There is nothing to lose.
However, those who do not understand the Tao need to start practicing from tranquility. Otherwise, it will be the opposite, and those who have some similarities are doing the work of a fool!
Netizen asked: In the Tao, but too narrow, not so important. The vastness of the universe, the beauty of nature, the warmth and warmth of human beings and the various states of the world, it is impossible to understand just sitting there. The reason why people’s hearts cannot be calm is that the problem lies outside of meditation, in the interpersonal relationship in life, and in the struggle of various ideas in one’s own mind. Meditation may allow people to learn the mindful tricks of being quiet, but it is still narrow and impersonal.
Guangche Wulun replied: How is a small futon different from the vastness of the universe.
The loneliness of tranquility is different from the warmth and coldness of human feelings.
Those who know one thing but know it all, are the same if they are still or not.
Those who know everything but don’t understand everything.
Struggling with human feelings is a sea of troubles.
A calm boat can cross the river of life and death.
The law of the superworld is born first. Don’t talk about super when you are not born in the world!
Netizens asked: Is meditation still useful after arriving at the destination, or after being liberated? (The question is lost, and the righteousness is added)
Guangche Wulun Answer: After arriving, meditation is also useful. You can see that the Buddha also uses meditation to teach and transform all living beings. Save sentient beings with the three teachings of precepts, concentration and wisdom.
Those who belittle meditation are the same as belittle arhats. If it wasn’t for the patriarch, who occasionally belittled it for convenience, ordinary people who belittle meditation are self-closing the door of enlightenment. Its crime is immeasurable!
A netizen asked: Sizen, breathing stops only when thoughts stop. At this time, human oxygen consumption should be very low. There is no need for oxygen exchange through the alveoli, but the heartbeat still exists. The heart pumps blood to supply blood and oxygen to the brain. At the stage of samadhi, the heartbeat also stops, and the oxygen consumption of various organs almost stops. How long does it take for the body to be useless after samadhi? What are the mechanisms for producing different feelings in each meditation stage? Why is it said that each state of meditation is illusory? Yes? Personally, I feel that in a deep state of meditation, it is like being immersed in a very, very strong magnetic field. It is not easy to have a distracting thought, so I just live there steadily. What is the activity of the brain cells at this time?
Guangche Wulun: According to my personal experience, it is estimated that 1-2 hours of entering and extinction meditation will cause damage to the body. Because I entered by myself, it probably took so long. I feel unwell when I come out. Because I practiced meditation a lot at that time, my body was in an absolutely healthy state. I could clearly observe the slightest discomfort in my body, and even the negative effects of eating a piece of meat on my body while sitting. Comparing this feeling after the cessation of samadhi with the normal experience of samadhi, we know that it will definitely cause damage to the body.
As for how long the body will be unusable, whether it should be used or it can be used, it just means that at the time of the extinction state, the body’s energy and blood will not flow, and the heart will stop beating, which may cause damage to the body. Or it may affect lifespan. As for how long it takes for the Nirvana Extinction to be unusable, I have no experience with it. I still can use my meat now anyway. There are some sayings that more than 7 days of entering and extinguishing concentration may cause relatively great damage to the physical body.
The feeling in meditation is produced by the mechanism of the mind. This colorful world is created by the mind. In meditation, we don’t look at so many realms, but only one realm, from the realm of desire to the realm of color, to the realm of spirit. is gradually moving away. In other words, it is called gradual cessation of fabrication. The realm is illusory, but it is a fact. The realm needs the heart to feel. The state is the meaning given by the heart. The mind perceives the state and establishes the so-called awareness mind. But since the heart is illusory, how can the state be not empty? Just like dreaming, in the dream, the dream is thought to be real, and even in the dream, emotions arise with the dream. So why do we say that dreams are illusory? Because dreams are unavailable and cannot be grasped. So the things in the dream and the mind are both illusory. In fact, what we call reality is the same as dreams. The same is unobtainable and cannot be grasped. The so-called grasping just means indulging in a dream. Everyone recalls what happened ten years ago, twenty years ago, or even longer ago, and they will find that the past is like a cloud of smoke, and there is nothing to grasp? Whether it’s previous hobbies, people you like, or things you like, they are all just memories, gradually forgotten, and gradually become indifferent, just like yesterday’s dream. According to the interpretation of Buddhism, it is even more said that all dharmas are born of karma, and the nature and emptiness cannot be obtained. Therefore, this reality is also an illusion. If you can’t let go today, it just shows that you are being confused and persistent.
The magnetic field or energy generated by meditation is, in terms of Buddhism, the phenomenon of karma, and it can even be said to be the appearance of merit and virtue generated by meditation. It is also the qi of Taoism. It is a resource that supports life and mental strength. Taoism will fuse this energy with the heart and purify it, and then use this energy to change the body (so-called rebirth), while Buddhist Tantric Buddhism is similar, and Xianzong does not talk about these. It’s just that you can’t miss it, and it’s a violation of the precepts.
When you enter the fourth meditation, whether the brain cells are active or not, you need to study it medically. In my personal opinion, the four meditations are pure and pure, and when no thought arises, the brain cells should be inactive.
A netizen asked: Great Virtue, may I ask for beginners to meditate, do they need to adjust their body? Is there a way to tune in? Many thanks!
Guangche Wulun Answer: Adjusting the body means sitting up and paying attention to the posture, the spine should be straight, the head should be upright, and be upright. It is best to cross your legs. Stay relaxed while maintaining good posture. that’s it. Other body adjustments are all in meditation, the energy generated by meditation will automatically adjust the body, we don’t need to worry about it. Just settle in.
A netizen asked: Adjusting the body means sitting up and paying attention to the posture, the spine should be straight, the head should be raised, and straight. It is best to cross your legs. Stay relaxed while maintaining good posture. that’s it. Other body adjustments are all in meditation, the energy generated by meditation will automatically adjust the body, we don’t need to worry about it. Just settle in.
Guangche five rounds answer: Good fortune is the retribution that can make people feel happy. Everything you see, hear, and perceive is karma. Seeing, hearing, and knowing is mind-seeing karma. The mind sees karma and has this physical and mental world (the illusion of mind karma). Good deeds are rewarded with happiness, and evil deeds are rewarded with suffering. We ordinary people think that music is a blessing. The nature of blessing is that it looks like that thing is happy. In the final analysis, Le Bao is just a feeling of impermanence. It’s all illusory.
Netizen asked: Hello, landlord, how is the difficulty of practicing the four colorless samadhis compared with the four meditations of the form realm?
Guangche five rounds Answer: The difficulty is only in the breakthrough from the fourth dhyana to the boundless emptiness. Once you can feel that the state of color is not available in the four jhanas, and you can let go of the realm of the four jhanas, you will be able to break through. Many people fail to break through, not because of insufficient meditation power, but because their wisdom and views are not transparent enough, so they are obsessed with the state and cannot give up. Once you break through and enter the samadhi of boundless emptiness, your consciousness will be boundless and you will have nothing.
A netizen asked: Hello, Senior Brother!
Buddhism is divided into principles and realizations, and the two must be unified at a high level. Mr. Nan Huaijin’s explanation of Diamond Yuanjue can be said to be full of mistakes, and the Analects of Confucius Laozi is also a mess. Of course, I don’t understand what he said about meditation, because I don’t have the skills in this area. Nan’s fans are generally arrogant. But brother, you are very different.
I really have no intention of attacking a dead person. My question is, is it really possible for a person who is full of loopholes in righteousness to have actual proof? Or am I not looking at the problem thoroughly enough?
Guangche Wulun replied: Master Nan Huaijin is highly respected by me. His books and his lectures are very good. There is no big problem with seeing the ground. Even some small flaws don’t affect the big picture. Teacher Nan Huaijin was also my first teacher in learning Buddhism. I have benefited greatly from studying Nanshi’s books and practicing according to Nanshi’s teachings. By the way, we should not pin our hopes entirely on the external teacher. If the external teacher is not a Buddha, he cannot be “speaking without mistakes”. Therefore, it is completely normal for ordinary teachers to have flaws in their teachings. We must Learn from the guidance that is beneficial to our practice, instead of looking for other people’s shortcomings. The most important thing in practice is to rely on yourself. The teachings of other teachers are used to help us understand the scriptures. If the mentality is to refer to and not rely on, you will not care so much about whether a teacher is perfect or not.
A netizen asked: Brother, the so-called dual cultivation of concentration and wisdom, since you have reached the state of samadhi and four states, is the state mentioned in the yogi’s theory true? What is shown in the world of desire, is it real?
Guangche Wulun replied: Yogi did not read the ground theory. Not sure. I can only say that I have admired the great name of this theory for a long time. It was created by Maitreya Bodhisattva and translated by Master Xuanzang. Out of my faith in the two great sages, I believe what the yogis say is true.
Netizens asked: Can meditation improve memory? (The question is lost, and the righteousness is added)
Guangche Wulun Answer: Entering meditation will make the body healthy. But memory enhancement requires special training. It’s not enough to just fix the samadhi.
Netizen asked: Teacher, I am practicing meditation according to Master Debao’s “Contemplation of Breathing”. I have reached the state of “breaking body consciousness” two months ago, but I don’t know how to improve. I feel that there is not much progress in the past two months. . current condition:
1. Broken body consciousness (but can experience the four elements of earth, water, wind and fire);
2. The feeling of breathing is extremely weak or even absent;
3. Can hear outside voices;
4. In the process of meditation, sometimes you can enter a clear and clear state.
What is the status of this? What should I do next?
Guangche Wulun: I can only give you some references based on your description.
1. There is still breathing, and if you can hear the sound, your body consciousness must not be broken.
2. Sometimes you can enter a clear and clear state. Isn’t it clear sometimes? Meditation should be done with clarity throughout.
3. It doesn’t matter what state it is. The important thing is to be in trance. What is the experience of earth, water, fire and wind? Do you observe the four realms separately? Watching the breath is not watching the four elements. Make no mistake.
Next, I recommend reading The Road to Dinghui.
A netizen asked: The head, limbs, and body disappear, and the “reality” of the entire body is gone. What the heart experiences is a kind of emptiness, but the consciousness is still there, and voices can still be heard. I don’t know what this is?
Guangche Wulun Answer: It is an illusion. This can be achieved through visualization. But it was a dream-like solitary shadow environment.
There is a taboo in meditation meditation, avoiding the pursuit of realm. So in my previous reply, I said many times that the Zen state is the manifestation of reality. What is cash? It is manifested from the five faculties. The mind faculty is simply knowing. Rather than illusion from the mind root (what is created by the mind root is dreams, hallucinations). It cannot be separated from the five sense organs to have the so-called realm of color, sound, fragrance, and touch.
Therefore, when a state appears in meditation, it must be confirmed through the five sense organs of the body. These are the five sensory senses, the body, the fragrance, and the touch. If there is sound in the realm, and you say that you can’t feel the body, then it’s wrong. is hallucination. Beware of enchantment (so give up these illusions).
Only by breaking through the realm of form and entering the realm of colorlessness is the realm of pure consciousness. But that is the realm of the Formless Realm. Pure is empty, boundless, nothing, neither thought nor non-thought. There are no such things as strange sounds, earth, water, fire and wind, and four-dimensional up and down directions.
When practicing Form Realm Zen, there should be no other realms except for the objects of karma (breathing, touch, light, visualization, etc.). You should ignore, don’t read, don’t listen to, and don’t care about anything that isn’t my practice.
A netizen asked: What is the essence of sentient beings? Does Mie Jin have supernatural powers? Are you enlightened after completing the practice of extinction? Have you been liberated after completing the practice of extinction concentration? Where did humans come from? (The question is lost, and the righteousness is added)
Guangche five rounds answer: 1. The essence of all living beings is my appearance. Because of me, there are sentient beings. Reality is no-self. Without me, there are no sentient beings. And nothing at all. Nothing is extinguished, but illusory and unreal. Like a dream bubble.
Illusion is the illusion of my own mind. Self-mind is not the same as ten thousand dharmas. For the enlightened, it is called illusion. Among the confused, it is called reincarnation. Enlightened people have a hierarchy. The difference between the Arhats of the Four Fruits, the Bodhisattva of the Ten Bodhisattvas, and the Buddha. The ability to transform into freedom is also different.
All living beings in the environment are illusions of the mind. All actions and appearances are nothing but illusions.
2. There may not necessarily be five links in the determination of extinction. Transformation of karma does not necessarily depend on supernatural powers. Ordinary people can also transform karma. The strongest transformation of karma is the oath (or wish power). It is better to seek help from others to transform karma than to seek help from yourself. You are the root.
3. The enlightenment of extinction and Mahayana is not at the same level. Mahayana enlightenment is the wisdom of realizing emptiness. Proof of emptiness has nothing to do with extinction, and it is also possible to prove emptiness in a normal state (of course, here I recommend the down-to-earth nine-time determination of the three realms to prove emptiness). Definitely extinction is self-destruction of the mind. Not justification. But when the cessation of samadhi comes out, it is very likely to prove emptiness. And extinction is the pinnacle of meditation. Being able to cultivate extinction concentration represents the completeness of mind. However, extinction can be equated with Hinayana enlightenment, but not Mahayana enlightenment.
The Hinayana Arhats of the four fruit positions may not necessarily be able to enter the absolute concentration of extinction, but those who can enter the absolute concentration of extinction must have at least the realization of the three fruits.
4. The Lotus Sutra is a classic that teaches the One Vehicle (Buddha Vehicle). An explanation of the integration of three vehicles into one vehicle.
5. The proof of extinction does not necessarily prove liberation. Those who have not attained liberation may be reincarnated. The Mahayana believes that those who have attained liberation can also come back with vows.
6. Discuss the fall of light-sound gods and humans originating from human beings. Before the Light Sound Heaven was the previous Saha World. The world also has formations, dwellings, and voids. The creation of the world is the joint construction of the Buddha’s vow and the karma of all living beings. Before ignorance is old age, sickness and death.
You have asked so many profound questions, it is better to practice. The theories and explanations of Buddhism are difficult to understand without practical experience.
A netizen asked: Do you think so-and-so’s xxx is correct? (The question is lost, and the righteousness is added)
Guangche Wulun Answer: Some people have a dark mind. I like to entangle in other people’s names, and try to refute Master B’s words with Master A’s words, and I am more happy to see AB pinching each other. I advise you, stay away if you don’t believe me. It is safer to use the original Buddhist scriptures as the basis. Nowadays, the Internet is full of false Buddhists who think that they are learning Buddhism with knowledge and insight. I advise everyone to break away from the practice of renunciation and get entangled in the right and wrong of Buddhism. Bad, insane.
A netizen asked: Master Wulun, I have a question, do I need to recite the Sanskrit version of the mantra? Because the pronunciation of the ancients is very different from our current Mandarin. I have been practicing meditation for almost a month recently, but I always feel that my mind is very scattered. I think about chanting mantras when I am not meditating, preparing to recite the Shurangama Mantra, etc., to adjust my mind. Thank you master!
Guangche Wulun replied: The Shurangama Mantra is really too difficult, it depends on your determination. I don’t know whether to recite the Shurangama mantra in Sanskrit or what. Because I can’t read it, I don’t know which one is correct.
You can simply recite the Six-Syllable Mantra. This is only six words, very simple and easy to use. The effects are also very powerful. This is what I have experienced firsthand. You can recite it all the time, including while sitting in meditation. Please refer to my previous post about the method of chanting Buddha. Chanting a mantra is the same.
Netizen asked: Hello master, I have a question. During meditation, it seems that the “background” is very noisy. On one level, the heart has been densely marking the body’s sensations. I am learning to let go. After letting go a little, I can feel The awareness in the most relaxed place began to expand, and the hands on the thighs swelled as if they were sitting in a circle, but the spine could still be felt, as if the spine was pressed against a round ball. . . can still feel the breath
Does this feeling need to be developed, or should it be ignored and continue to focus on breathing and training concentration?
Guangche five rounds answer: hallucinations, ignore
Netizen asked: Brother Guangche Wulun, I want to ask you a question. If, I mean, if you cannot see your nature clearly in this life, will you choose to become an arhat and go to extinction at the end of your life, or will you choose to continue practicing in samsara? If you enter into extinction, it will be impossible to practice bodhisattva practice, right? But if you can’t see your nature clearly, you will lose your memory when you reincarnate, and you will inevitably regress. Brother, how would you choose?
Light penetrates the five rounds and answers: It is not that the liberated Arhat cannot practice the bodhisattva way again. An arhat who has a heart.
If you are worried about losing your way in samsara, you can make a wish to be reborn in the Pure Land.
I’m not afraid to fall back.
Memory loss, and karma. Compared with karma, memory is like destiny, so why worry about whether you can remember or not.
A netizen asked: Brother Guangche Wulun, I once saw a practitioner who was about to achieve Arhat status, trapped in the mundane world, and wasted his life. Although he will eventually re-enter Buddhism in later generations, the ups and downs will only add to the suffering. That’s why I took the liberty to ask today, since the senior brother has already understood it, it is not just the luck of Buddhism! It is also the luck of all beings! I salute and pay homage to my brother, I wish you early attainment of Bodhi and early attainment of Buddhahood!
Guangche Wulun replied: No one can judge if you really cultivate people, whether it is empty or not, except yourself. Don’t you see that Master Huike was still in restaurants and brothels in his later years. Outsiders will also say that this person has fallen and wasted his life.
As the Buddha said, you should look at yourself from your own perspective. Only by destroying the self-identity of the self, the appearance of others, the appearance of all living beings, and the appearance of the longevity, can there be a little correspondence.
From an external point of view, judging the good and evil of others based on the distinction between others and me, and the good and evil of knowledge and perception, is an inversion of inversions.
Law, only self-discipline. No law. Lawyers have. The Sixth Patriarch said, “If you really practice Taoism, you don’t see the faults of the world. If you see other people’s faults, your own faults are left. He is not my fault, and I have your own faults. But you are not your heart, and get rid of afflictions.”
A netizen asked: Brother Wulun, the feeling of laughing out loud that I had before, is it the state of the first meditation? Why is it that I am working hard to watch the breath now, but I can’t enter it.
Guangche Wulun replied: Don’t chase after the past. The you you are today is not the you you were yesterday. All things change due to causes and conditions, how can the resulting law remain unchanged when the causes and conditions are changing? Therefore, I know that there is no one way to live or get.
The Diamond Sutra says: the mind of the past cannot be obtained, the mind of the present cannot be obtained, and the mind of the future cannot be obtained.
The mind of gaining nothing is cultivated in meditation, which means that prajna is the guide, and meditation is practice. If it is not the case, you will enter a wrong path.
A netizen asked: May I ask if the landlord has visited the Colorless Heaven during the Extinction Period? What is the colorless sky like?
Guangche Wulun replied: The colorless sky, since it is colorless, there must be nothing to see. It’s just empty, I can’t think of it, it’s boundless, and I’m the only one.
A netizen asked: Sir, can the creatures in the colorless sky be seen?
Guangche Wulun answered: I can’t see it.
A netizen asked: Regarding the question of whether the alaya consciousness is one or many, I don’t know what Brother Wulun thinks about it. I hope you can enlighten me, Amitabha
Guangche Wulun answered: Alaya consciousness is very difficult to explain. I’ll try to speak with my personal understanding. for reference only.
All the current realms are the realization of the seeds of Alaya consciousness. The seeds of Alaya Consciousness are active and manifest this body and mind and the universe world.
In other words, all dharmas are alaya consciousness. Everything is known. In the distinction of consciousness, through the distinction of the seventh consciousness, various different dharmas are established, and it is believed that there are various human beings and the material world.
So, one, or many, we make the distinction in the appearance of alaya consciousness. That is to say, it is the concept of distinction produced by the 7th consciousness after seeing the emergence of the seed of the 8th consciousness. And if from the perspective of Alaya Consciousness, all of them are manifestations of Alaya Consciousness, then they are all themselves, that is, Alaya regards the entire emotional world as me. From the perspective of Alaya consciousness, there is only 1. This one, which is the so-called “I”. The so-called “big self”.
Alaya consciousness is originally ignorant, without the ability to distinguish. How could it cling to itself as “I”? Then, the “I” of the alaya consciousness comes from the transmission of the “self-attachment” of the seventh consciousness. That is to say, the seventh consciousness tells the eighth consciousness after seeing the distinction of “I” from the eighth consciousness, and after the eighth consciousness listens to it, it attaches itself to the eighth consciousness as self. This is what all calculations do. There is also a nature of dependence on others, that is, the seventh consciousness distinguishes various differences in the physical and mental world, distinguishes “phases” and clings to various real methods. These two kinds of confusion are caused by the distinguishing function of the seventh consciousness. The obsession of all calculations is formed by the seventh consciousness polluting the eighth consciousness, and the seventh consciousness is formed by the arising of the pollution of the first six consciousnesses.
Then, according to the principles of the Consciousness-Wei School, we look at all dharmas according to the eight consciousnesses, which are only the first five consciousnesses, consciousness, mana consciousness, and ripe seed consciousness. So the whole is consciousness (that is, the whole is the heart, and it is the heart that has the function of knowing). Consciousness is just knowing and recognizing. There is no real world, matter, body and mind. Therefore, all dharmas are only consciousness, that is, all dharmas have no reality. That is to say, depending on others, there is no nature, and all things that are grasped are also without nature. In this way, the sixth consciousness and the seventh consciousness turn to rely on (that is, do not stop, do not cling, and do not see the real law), and the seventh consciousness does not attach (that is, the seventh consciousness turns to the truth), and then the eighth consciousness also turns to the truth. Yi, no longer cling to oneself (that is, no longer have the illusion of “big self”). This is the circle into reality. Because the eighth consciousness is not attached to itself, all dharmas are not attached. This is how it becomes bright. All free. That is, there is no awareness and no evidence in all dharmas. There is no difference between one, difference, many, few, big and small, inside and outside, margin, etc. That is to say, because the eighth consciousness has no nature, it is Tathagatagarbha. Tathagata’s description is: “Because of the nature of emptiness, it is always immobile. In Tathagata’s possession, there is no arising and extinction, and no knowledge and seeing. It is like the nature of the Dharma Realm. It is ultimately perfect. It is all over the ten directions.”
A netizen asked: Is it possible to understand that at the level of ordinary people, the alaya consciousness shows many illusions, that is, everyone has an alaya consciousness, and in the realm of Buddha or perfection, the alaya consciousness is one, or even Not even one. In addition, is the state of completeness and reality a state of awareness but no distinction, a state of being able to unite?
Guangche five rounds answer: You can only know by empirical evidence. To say these things should only be in doubt, and if you believe in doubt, it will become a driving force. Otherwise knowledge is useless.
Netizen asked: Hello. I am a beginner. In fact, I am not interested in Buddhism, but I am interested in the four meditations and eight samadhis.
Meditation for the first time,. Observe heat and cold in people. It is easy to feel the heat in the human body, but not the cold. Only the nasal cavity can feel the cold, and it is difficult to feel the cold in the human body. Is this normal?
In addition, sometimes there is noise in the room next to my roommate, and I will wear earplugs and meditate. With earplugs on, the breathing sound will be louder. Is it good to meditate like this?
Also, is there an approximate time that can be estimated? How long does it take for an ordinary beginner to practice meditation and observe the heat and cold in people to reach the level of the first meditation? . .
In addition, can the Four Zens really stop breathing? It stands to reason that this is already a paranormal phenomenon, but it has never been reported in the news. .
To be honest, I don’t really believe in Buddhist theories. I work in the United States, Americans don’t know what Buddhism is, and I live well.
Guangche Wulun answered: It is common for beginners not to believe in Buddhism. I was also skeptical at first. But after reading the Shurangama Sutra, I believe that such logical and profound words cannot be made by someone who deliberately deceives us. Therefore, I changed from doubts to more beliefs, and then meditated to experience it for myself. Then there is the process of completing the four meditations and eight samadhis mentioned above. Now, of course, I don’t doubt it. Brother, you can study the Shurangama Sutra.
A netizen asked: Brother Wulun, may I ask if you have become enlightened after practicing the Four Dhyana and Eight Concentrations? What will you practice next?
Guangche Wulun answered: Enlightenment has a size and a roundness. Enlightenment must be a little enlightenment, but there is no consummation. The ultimate understanding of wisdom is to become a Buddha. Arhats, Bodhisattvas, and other stages before becoming a Buddha are all incomplete wisdom.
Next, cultivate the three bodies to be perfect. Also known as clean body, speech and mind karma. It is also called turning knowledge into wisdom. Also called awareness. Also called perfect wisdom.
Netizen asked: I would like to ask you for advice: My kung fu is not in place, and my legs hurt when I sit for more than 40 minutes each time, which affects the quality of meditation. Can I sit for two seats at a time, each for 30 minutes, with an interval of 5 minutes in between? leg pain.
Guangche Wulun answered: Yes. But 30 minutes is too little, and it is difficult to accumulate the amount from quantitative change to qualitative change. Therefore, it is still recommended to overcome difficulties, try to 40 minutes or even 1 hour is the best.
A netizen asked: There is another very strange phenomenon: people who do not sit still usually feel that their breathing is very clear, but when they really sit down, they are not sensitive to breathing. Either the attention points go into the nostrils, or they are numb and unable to feel breathing. Everyone’s situation is different, and I sometimes get confused.
Guangche Wulun replied: As long as you make up your mind to study, these are all fine. I didn’t learn that much at first. Just read the book that says to count your breaths and you’re done. No one taught it.
Netizen asked: I would like to ask you for advice. I am a beginner. I read in the book that you should not control your breathing, but after I notice my breathing, I will involuntarily control it. Even if I relax, I still feel that my breathing is a little deliberate. What should I do? What to do?
Guangche Wulun replied: I have had enough of this kind of questioning. Please make up your mind, practice for more than one hour a day, uninterrupted for a month, and then come back to ask questions!
A netizen asked: I am not a Buddhist believer. I once read a book taught by an Indian mystic to meditate. I tried it. I lay down, relaxed my body and became aware, without judging the thoughts that floated by. The first and second day I ended up falling asleep. On the third day, I entered a state. Later, I consulted some religious books. In Buddhism, this state is called 4 meditation. Other religions have different definitions. The experience at that time was like this. The hands and feet began to be numb, and then the numbness invaded the whole body. The breathing went from subtle to non-existent, and the body could not feel it. I personally feel like a strong power station, a pure consciousness! It is said that in 4 Dhyana, the breath stops and the body is gone. In fact, the body is still operating independently, but the consciousness and the body are temporarily separated. In 4 Dhyana, only consciousness exists. The first time I went in, I had concerns about whether I could return to my body, so I wanted to return to my body. After a few minutes, my body recovered and I returned to my daily state. Since then, I have not maintained meditation, and I have never entered this state again.
Guangche Wulun replied: This is most likely the fourth dhyana. This method of direct awareness and entry is a shortcut to enter the Fourth Jhana. But if the heart is not pure, it will be difficult to re-enter. Compared with observing breathing, this kind of practice has almost no process experience from the first jhana to the third jhana, but directly enters the fourth jhana. This is to directly correspond to the purity of the four meditations with a pure mind. From the point of view of Buddhism, it is called meditation through observation. It is also the practice of Dinghui and so on.
A netizen asked: I also checked the theoretical knowledge of the first Zen to the third Zen, but I didn’t have much feeling. It became obvious after the experience of the fourth Zen. I think the first Zen to the fourth Zen can be distinguished in such a simple way, from quiet to quiet to quieter to Tranquility, so I personally think that there is not much difference between 1 Zen and 3 Zen, and the differentiation of 4 Zen is obvious. At that time, I lay down, relaxed and aware, and it took about two hours for the experience of 4 Zen to come. The body went from paralysis to loss of sensory functions. Later, I didn’t continue to work quietly, so I didn’t continue to develop haha
Guangche Wulun replied: That would be a pity. It should be practiced frequently. If you are proficient, you can enter the fourth jhana in just a few minutes. Then practice Buddhism, and it will be very fast.
A netizen asked: I can enter the 4th Dhyana in a few minutes, so I have to practice so well. Normally, I need to guide my body to relax and meditate on Vipassana. I am lying down. I can’t relax when I’m sitting, and it’s impossible to enter the 4th Dhyana. 4 Zen is a situation where relaxation and awareness are one. After all, I’m a young man, and I haven’t seen through the world of mortals yet, and I’m seeking the truth wholeheartedly. Out of curiosity, how old are you this year?
Guangche Wulun replied: Many of my senior brothers entered the Fourth Dhyana within a few minutes or even a few seconds. It has nothing to do with age. As long as you practice regularly, you will be proficient. This is called being at ease.
It doesn’t matter if you don’t see through the red dust. You can explore the source of your heart. Mahayana Buddhism doesn’t say anything about seeing through the world of mortals. Said everything is a fantasy. Exploring the origin of the mind can lead to enlightenment.
A netizen asked: I can enter the 4 Zen in a few seconds and get rid of the body experience. I think this is an eminent monk
Guangche Wulun Answer: To get rid of physical experience is nothing, but to get rid of psychological experience is the goal.
A netizen asked: Hello, brother, is entering Zen the so-called seeing one’s nature? After entering Zen, does it mean that you can’t withdraw your bodhicitta?
Guangche Wulun answered: Entering Zen is not seeing the nature.
The nature of seeing is the nature of seeing the heart.
Entering Zen is to let the mind tend to be calm and not distracted. At this time, observe the mind and discover the original nature of the mind (awareness), which is called seeing.
Bodhicitta is the wish to attain enlightenment and become a Buddha. The root of its initiation lies in believing or realizing the unity of mind, Buddha and sentient beings, and vowing to become enlightened. This non-retreat is the realization of wisdom. According to Buddhism, one cannot retreat until reaching the eighth level of Bodhisattva.
A netizen asked: Brother, I misunderstood, what I mean is not to retreat from bodhicitta. It means that once the four meditations and eight samadhis are practiced, it is said that people will lose their desire and sexual ability. Therefore, I can only seek the Tao wholeheartedly, even if I want to return to being an ordinary person.
Guangche Wulun replied: Nothing. It’s hard to be a saint, but it’s not easy to be an ordinary person? According to Taoism, practice is to return to the boy body first. Does the boy have no desire to have sexual ability? It’s just not indulging.
A netizen asked: The Four Chans mentioned by the senior brother are still different from the Buddhist Chans I know. You can search on Youku; Master Wanxing’s Lecture Video 1 – Self-cultivation and Enlightenment (Part 1) to find out.
Guangche Wulun replied: You don’t understand anything.
A netizen asked: Sir, for consultation, can meditation cure eye diseases? I see many eminent monks still wear glasses
Guangche Wulun Answer: Meditation can adjust the body to be healthy. Eyes are part of the body and can certainly be restored to health. It’s hard to say that an eminent monk wears glasses. There may be some eye diseases that cannot be reversed due to fixed karma. But around me, there are people who have successfully removed their presbyopic glasses by practicing meditation, and there are also people who have naturally recovered cataracts by practicing meditation.
Netizen asked: Hello, brother. I would like to ask, is it still necessary to practice the White Bone Meditation after attaining the Fourth Dhyana? Thanks.
Guangche Wulun answered: The practice of the fourth dhyana is just meditation. It is a method of training the autonomy of the mind. Cultivating the four meditations well is the foundation of practicing the Dharma (viewing the Dharma).
The view of white bones is to cure body view and afflictions.
If you have a strong desire for lust, or if you have unforgettable experiences, you should practice the White Bones View. It can be said that the white bone concept has an immediate effect on curing lust. Even some physical diseases can be cured very well.
In addition, the concept of white bones is different from meditation. In the view of bones, one should maintain the view of bones while walking, sitting, sitting and lying down.
Netizen asked: Thank you brother for your advice! I have made up my mind to attain the Four Dhyanas this year, and for this reason I have abstained from sexual immorality and the five afflictions. So far it’s going well.
Guangche five rounds answer: rejoice with the heart! I wish you to be diligent in Buddhism and Taoism!
A netizen asked: Brother, can you talk about the void law world?
Guangche Wulun answered: The Dharma Realm is the carrier of the Dharma. All the laws do not go out of the legal realm. Emptiness is a metaphor for the dharmadhatu. Righteousness is like all dharmas in the void. Dharmas come and go and change, but the void never changes.
What is empty is not real, and so is the dharmadhatu.
The void has neither birth nor death, and the same is true of the Dharma Realm.
The void is illegal, and all dharmas are established in the void. The same is true of the legal world.
How to know the void is the heart knows the heart. You should know that space is mind, and mind is space. It is the mind that fills the void, also known as the Dharma Realm. The person who perceives the heart is the appearance of the void, and so is the appearance of all dharmas.
Netizen asked: Hello, brother. I would like to ask for advice. I noticed that my limbs are empty and my breathing is very weak, but I can’t do it when I try to stop the breath. At this time, don’t worry about breathing, just need to continue to maintain one-pointedness to go deep?
Thanks.
Guangche Wulun Answer: This is the habitual attachment to breathing that prevents you from going deep into the Four Jhanas. I have a previous post on how to deal with this situation. you can read it
Netizen asked: Brother, I would like to ask a question, assuming that when the state of concentration appears, the body is completely gone, and only the consciousness is left to observe the state of concentration, as if the whole person has shrunk to only a little bit, only the consciousness remains, and there is no awareness of any part of the body at all. In one part, the state of samadhi also appeared in front of me as another scene, as if the consciousness of the ego (shrunk a little) appeared close to the edge of the scene… What is samadhi? Belongs to several Zen? Supplement: What started in the head…
Guangche five rounds Answer: The illusion created by consciousness. nothing to say. This repair is prone to problems.
Netizen asked: Brother, please, brother, I am using the method of thinking head. After observing for a while, the thoughts will gradually decrease, the breath will gradually be forgotten, and the body experience will decrease, but I can’t completely forget the body; at this time, the thought starts to look for “I” , So I was upset and didn’t sit for a long time, and then I got off my seat. what to do? Do you want to change the method?
Guangche Wulun answered: Your conception is not thorough. Be aware of where the mind arises and where it disappears. “Looking” itself is a thought, and “I” is also a thought. Why not watch? Afflictions are also thoughts. When the coarse thoughts are cut off, you need to observe the finer thoughts. Consciousness is also subtle thought. You should sit down and contemplate thoroughly before sitting down.
A netizen asked: Brother Guangche is well~ Don’t you come here all right?
Let me report the progress: I have been meditating continuously for almost a year, twice a day, ranging from 30 minutes in the morning to an hour in the evening. It feels good and bad from time to time, moving forward calmly. With the passage of time, many of the early problems of Xiaobai gradually resolved, such as low back pain, such as drooping head and neck, and so on. Gradually, I was able to calm down. Occasionally, I could barely hear my breathing, but unfortunately it didn’t last long. I have started to keep the precepts as much as possible, and I have stopped eating meat for more than three months. Recently, I tried not to eat after noon. Considering that I am still working, I adjusted the noon time to 3 pm. After 3 pm, I basically fasted. There is no obvious sense of hunger, and I don’t feel that it is difficult to persist, but eating gradually becomes boring, dispensable, and it’s just for eating.
In retrospect, after half a year of meditation, I began to occasionally feel a sense of air, concentrated on the top of the head, intermittent numbness, and occasionally the nose, ribs, or knees. I don’t seek supernatural powers, so I let it make trouble, ignore it, and don’t reject it. Only recently have I started to feel that my bones are sore and weak, and my lower plate is especially flimsy. During daily yoga exercises, I often feel unstable. Especially today, I seem to have a little fever in my body, muscle pain and bone weakness, and abnormal fatigue, but my body temperature is normal, and I feel strange besides being unwell. If I am sick, I have no other symptoms. I am here to ask if there is something inappropriate about meditation or practice methods? Although I understand this physical body, I don’t need to worry about it too much, but I have to count on it to practice continuously, and I am even more worried that I will take a detour due to improper methods, and it will be too late to regret it. There is no one around to ask, can I ask if my brother has similar experience, or give me some pointers? Thanks in advance~
Guangche Wulun answered: Brother Suixi set his mind to practice!
I have little experience of physical discomfort during practice. Some of my brothers also said that during the meditation process, there are various ventilating channels, weakness, discomfort, etc. I have no experience with this kind of problem.
As far as my personal experience is concerned, any discomfort in the body is caused by the mind. During my practice, any problems such as discomfort, blockage of Qi channels, numbness, swelling and pain, etc., are completely emptied (the so-called emptiness means emptiness of all sensations, emptiness of all concepts, and the “emptiness” of the four Zens. The method of entering formless emptiness is similar, here emptiness is a verb, that is, the state of mindfulness and equanimity).
Basically, all these discomforts disappear without a trace after the recitation of “emptiness”.
The above are my coping methods at the beginning of my meditation practice.
Another method is to practice the view of white bones, so that the physical discomfort can not be attached. That is to say, the practice of the White Bone View can relieve the disorder of the body (including various physiological desires and disorders).
Another method is to revise the concept of the deity of the dharma. Able to change career body Qimai. It just depends on the difference of people’s wisdom and confidence, there are those who are effective and those who are not.
It is suggested that the brothers use the first method to deal with it. Secondly, the concept of bones is recommended. The third method is up to you.
A netizen asked: What books can I read to learn meditation? Is Tantra really the Dharma? (The question is lost, and the righteousness is added)
Guangche Wulun answered: Xianzong taught a lot about practicing meditation. For example, Theravada’s “On the Pure Way”. “Maha Zhiguan”, “Shi Chan Paramita” and so on.
However, for books on meditation, I suggest reading the Buddhist scripture “Agama Sutra” directly.
Brother’s question is, do you have prejudices against those who practice Tantric Buddhism? Don’t want to watch it if you are a esoteric student who talks about meditation?
It’s okay if you don’t believe in Tantric Buddhism, keep the unknown, and learn Xianzong.
A netizen asked: @光沃五轮先生兄弟, Amitabha! Feel free to praise my brother for attaining the Four Dhyana and Eight Concentrations. I have a few questions at the end of the study, and I hope you can give me your advice:
1. Have you reached the place of neither perception nor non-perception, or have you reached the concentration of extinction?
2. There has always been a question, to practice without self, to reach extinction, this state is not felt by all beings’ self-attachment, what is the meaning? Why did the Buddha teach all living beings to cultivate and realize this state? Can you explain it with the understanding you have realized?
Guangche five rounds answer: 1. Determination of extinction.
2. The meaning of entering and extinction is to verify whether one’s afflictions are pure. If you can enter, it means that the afflictions are almost purified. If you can’t enter, it means that you still need to work hard.
A netizen asked: What is the difference between meditation and desire to define? Why is the concentration of extinction higher than the definition of meditation and desire? What are the empirical points of various meditations?
Guangche Wulun answers: I have always held the view that the world of desire is not fixed. There must be above the form realm.
The so-called definition of desire is just access to concentration. Access concentration is a state where the mind is finely adjusted (it will have an effect similar to meditation), but there is no state of concentration. This state does not achieve one-pointedness of mind.
Meditation is divided into 1, 2, 3, and 4 meditations and 5, 6, 7, and 8 meditations. And the 9th extinction is determined.
This 12345678 is the ascending order of meditation.
87654321, this order, is a containment relationship. That is, 8 contains 7, 7 contains 6, and so on.
Desire Realm +1234 (Form Realm) +5678 (Formless Realm) is called the Three Realms. The three realms are our physical and mental worlds. Because the mind has desires, there is the realm of desires. If the mind has no desires, there is the realm of form.
And the ninth samadhi is self-destruction of the mind due to distaste for the three realms. It is called “Out of the Three Realms”. Therefore, a person who has cultivated this kind of samadhi shows that his mental ability has achieved a kind of freedom. That is, the Three Realms exist as one wishes. Also die at will.
Therefore, according to Buddhism, the fourth Zen is the “zenith of the form realm”. 8 is designated as “there is a roof”. And the 9th determination is extinction. The top of the world and the top of the sky. So be the highest!
The key point of demonstration is to make up your mind to renounce. This determination is not to casually say that I want to renounce, but to make a big vow, a kind of big determination, a determination to give up my body and mind, and I would rather die than hesitate to do it.
A netizen asked: You said that some seniors cured presbyopia and cataract by practicing the Four Meditations and Eight Meditations, did they put the focus on the eyes?
Guangche Wulun answered: No. It is meditation on breathing.
A netizen asked: Are you going to take the Mahayana or Hinayana path when you arrive at Miejin? I feel that I want to define that meditation is the result of different thinking states. If you want to define and live in the beauty of things, you must settle in, and meditation is to live in the concept of selflessness. Desire to define and dhyana do not have a common basis and cannot directly destroy samadhi.
Guangche Wulun answered: The four jhanas and eight samadhis are common dharmas. Regardless of Buddhism or heretics, there is a possibility of cultivating this.
Extinguishing certainty is a different law between Buddhism and heretics. It is only practiced by Buddhism.
Buddhism’s four meditations and eight samadhis and extinction samadhis, as well as the liberation of Nirvana, are common methods in the teaching. Both Mahayana and Hinayana should be cultivated and need to be cultivated.
For the knowledge of meditation, it is recommended to read “The Road to Dinghui” and “Agama Sutra”. Speculation is completely useless. The understanding of meditation must be based on practical experience.
A netizen asked: At first I believed that practicing meditation can make the body healthy, but later I learned that many famous masters of Theravada were sick when they passed away, such as Achaan Chah who was seriously ill in his later years, U Ba Khin with liver cancer, and Goenka with diabetes Wait, Chinese medicine says that disease is born from the heart, so what is wrong with them? !
Guangche Wulun replied: I will try my best to explain it based on my own experience.
The health effects of meditation on the body come from the energy generated by meditation. I have described this situation in a previous reply.
The 1, 2, and 3 Chans of Form Realm Meditation, because the body is not completely forgotten, will allow the energy gathered in the meditation to return to the body, thereby playing the role of adjusting the four elements of the body, so that the body can be restored to health. And above the fourth jhana, because it is not corresponding to the physical body, this effect will be weakened.
However, if the fourth jhana enters into the light jhana, it will have a stronger effect on the purification and transformation of the body than the first three jhanas. (Taoism puts more emphasis on this kind of practice, in order to achieve the unity of spirit and energy, solid body and prolong life. Taking illness or death as a sign of failure in practice is regarded as a shame)
As for Achaan Chah, Goenka, etc., I don’t know their situation.
I guess, it may be that they are not interested in self-cultivation, so they let the karma of disease come.
In other words, if the body is to be transformed, the body needs to be substituted into the practice. Otherwise, just by cultivating the mind, you can cultivate to be free of afflictions or achieve liberation, but there will be no obvious improvement in the body.
If you want to realize the liberation of mind and body together, you need to bring the body into the scope of the mind, and realize the great liberation together. (This is to become Tantra, to become Buddha righteousness by body)
A netizen asked: I can achieve shortness of breath in watching people, but after practicing, I feel empty and palpitating, and it will be fine if I put it in other places. Then can I practice at Guantanzhong acupoint?
Guangche Wulun Answer: Do not focus on body parts. If you can’t watch your breath, count your breath. Or think about the head, observe the sound, and observe the sense of touch. Or silently recite the Buddha’s name. It can be cultivated by taking any method.
A netizen asked: Sir, can you tell me about the power of vow after practicing meditation? Hope to become a strong person in a certain field, can you achieve it soon?
Light through the five rounds Answer: Meditation is just to make your heart pure. As for how you use it after your heart is purified, that is up to you. If you want to be a strong person in a certain field, this kind of heart may make your heart impure. That meditation may retreat. Or become a kind of evil. It’s not that there is no such thing as madness, it’s just that those who have impure views and go astray in practice will be like this.
Netizen asked: Brother, hello, I would like to ask you for advice. According to my brother, observing the breath, observing the sound, and observing the mind focus on “awareness”, not a specific object or a certain part of the body. Is the method of observing the hands wrong? In addition, the mind-watching is about “thoughts”. Is a thought a feeling? When observing the mind, are the body sensations and external sound stimuli sensations? Do you observe them or ignore them?
Guangche five rounds answer: I said “visualize feeling” to prevent focusing on a specific “position”. Although they are all contemplating at the same place, there is a difference between focusing on the “position” and “feeling”.
A location is an orientation, a place.
Vipassana is feeling.
When revising, focus on the position, which will lead to deviation. Putting it outside the body will lead to energy loss, and serious mental problems. Putting it on the body will cause the air veins to be blocked.
But in terms of experience, there is no such problem. Therefore, watching the breath is watching the feeling of the breathing air passing through the middle part of the human body. Or it is directly the feeling of the position among people. And vedana is a kind of awareness. To put it simply, it is the continuous awareness of the feeling of that position. When the awareness is stable and reaches the one-pointedness of the mind, it is samadhi.
Mind, the scope of the mind is very broad. The conceptual head is the grossest observation mind. The idea is to think. Not sensation. But from the perspective of awareness, thoughts are also feelings. Even all dharmas are nothing but sensations. When observing the mind, one should only observe the mind, and should not pay attention to body sensations and external sounds.
However, if wisdom is proficient, physical and mental sensations, external sounds, and all perceptions are all minds. Observing all dharmas is the mind without ceasing, and this kind of observation can be regarded as the most ultimate observation method.
Watching the mind is cultivating wisdom. But when you observe the mind and observe that distracting thoughts do not arise, it is a state of concentration, a state of observation, and a state of mind. This is Dinghui and so on.
Netizen asked: Teacher, I saw a saying that it is not easy to understand the mind and see the nature because the awareness and conscious mind of the four meditations and eight samadhis may be annihilated. This is the difference between Hinayana and Mahayana. Do you think it makes sense? You said you transferred to Mahayana, how did you do it?
Guangche five rounds answer: Four meditations and eight samadhis, consciousness and awareness cannot be annihilated.
However, there is a wrong path in the Four Dhyanas. No-perception concentration is also the fourth Jhana. Those who enter non-perception concentration will lose their consciousness into a state of ignorance. But it cannot be called the annihilation of consciousness. Because he is actually conscious, not unconscious. It’s just that the consciousness can’t restrain the thought, and enters the state of ignorance.
The only thing that is truly unconscious and unaware is extinction. (The extinction of samadhi is not non-awareness. Otherwise, how do we know that there is nothing? So it is only the extinction of illusions, and the original awareness is immortal. The original awareness has no birth.)
Knowing the mind and seeing the nature is a saying of the Mahayana, which means that all dharmas are only the mind, the mind generates all dharmas, and all dharmas are originally the heart. The mind is everything.
Seeing the nature clearly is the nature of the enlightened mind. Witness the mind. It is the arrival of proof. Especially insightful.
The so-called nature of the mind is the gnosis of detachment.
The Sixth Patriarch said: “Don’t think of good, don’t think of evil, when you are doing this, that is the original face of Your Majesty Ming.”
Do not think of good, do not think of evil, that is, let the heart be pure and free of thoughts. That is to say, there is no dwelling, no form, no attachment, no attachment, no self, no self, incompetence, and nothing.
When it is so, it is clear at the moment. It’s not intentionally clear, but it’s originally clear.
That is the true face of Akira. This is the original mind. There is no need to search, it is present naturally.
At this time, realize this nature. Then when the heart is born, the heart emerges from the nature, and the mind and the law are all one in the nature. When all dharmas are dependent, you will no longer lose your nature, and everything you do will not reveal your nature. Only in this way can you see your nature clearly.
Such awareness has nothing to do with meditation or not meditation. Its fundamental point is to make the mind free from thoughts, to make the mind pure and clear. Then, according to the listening and thinking of Mahayana Buddhism, one can recognize awareness. Finally, let the heart act in harmony with the nature.
As for meditation, it should be practiced regardless of whether one is enlightened or not. Before enlightenment, practicing meditation can purify the mind and subdue afflictions, making it easier to see the nature of the mind. After enlightenment, practicing meditation can strengthen and stabilize wisdom, develop the extraordinary Mahayana samadhi, quickly cleanse karma, and manifest the magical effect of self-nature.
Therefore, it is not easy to understand the mind and see the nature when practicing meditation, which is not correct. It can only be said that one cannot be attached to the state of meditation. You should practice a meditation, then leave as soon as possible, and then go to a higher meditation. Until there is no way out, no way out.
Mahayana and Hinayana. . . In my opinion, the difference is really negligible. Or not much difference. In Hinayana, Mahayana is hidden. Practicing Mahayana may also refuse to allow the mind to manifest again and become Hinayana.
The difference between Mahayana and Mahayana is only in the leading statement. The Hinayana emphasizes suffering, renunciation, and breaking samsara. The Mahayana says that everything is the heart, empty in nature, unobtainable, omnipotent, and originally pure.
In fact, when one is liberated by practicing the Hinayana path, what else is there to gain? Liberation is the extinction of illusion, the state of non-illusion.
And liberation, regardless of Mahayana or Hinayana, is the same. are common. Regardless of whether it is an arhat or a bodhisattva, all kinds of practice methods must prove this state of liberation.
After realizing liberation while alive, if you return to this world, if you can’t witness that the physical and mental world is an illusion of original enlightenment, and you still want to be liberated from the state of no birth, and you can’t achieve the mind without abiding life, you will become the Hinayana fruit of real liberation.
If you return to this world of body and mind from the state of no birth and liberation, wisdom will be discovered, and all dharmas will be born only from the mind, and then let the mind and actions be in harmony with the nature and virtue. Then naturally turn to Mahayana.
So whether it is Mahayana, Hinayana or Tantra, in my opinion, there is not much difference. It’s just that the convenience of guidance is different. The result of practice is liberation, and then some people stop here (that is, the Hinayana), and some people can surpass the liberation, and achieve the great freedom of samsara and nirvana (that is, Mahayana becoming a Buddha).
A netizen asked: Seniors, I always dream of going to some places, or getting out of my body, and now I am not in good health. Can anyone help me?
Light through the five rounds Answer: Chanting Buddha
Netizens asked: Why can I no longer get out of the body by chanting Buddha’s name?
Guangche Wulun replied: I can’t guarantee you this. It can only be said that chanting Buddha’s name is a method that integrates self-power and Buddha power. Relatively speaking, it is a relatively safe practice method for your mentally involuntary situation. You can try.
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