Meditation is a health and fitness method. Sit cross-legged with your eyes closed, adjust your breath in and out, put your hands in a certain position, and don't think about anything. Meditation is also called "sitting cross-legged" or "sitting quietly". A basic practice method in Taoism. It is called "meditation" or "meditation" in Buddhism and is a compulsory practice in Zen Buddhism. Sitting cross-legged is divided into natural lotus, double lotus, and single lotus. Meditation can not only maintain health and prolong life, but also open up wisdom and increase wisdom. In Chinese martial arts practice, meditation is also a way to cultivate internal strength, cultivate your mind, and enhance your willpower. The characteristic of meditation is "quietness". "Being still for a long time will make you calm, and moving for a long time will make you tired." Therefore, after meditation, you should move your muscles and bones, such as boxing, sword dancing, shuttlecock kicking, self-massage, etc., to achieve "combination of movement and stillness".
1. A kind of monk practice method. Close your eyes, cross your legs, and place your hands in a certain position to get rid of delusions. The second poem of Song Wen Tianxiang's "Qing Xing": "Don't laugh at the Taoist people who meditate in vain, heroes will become gods when they restrain themselves." "Journey to the West·Edict to the West" by Yang Siam of the Yuan Dynasty: "There is a severe drought in the capital, and the altar is closed to pray for rain. Xuanzang Meditation Film At that time, it rained heavily for three days. "Volume 28 of "Chu Ke Pai Shi Surprise": "Although [Feng Jing] read Confucianism, he loved Buddhist scriptures and respected Buddhism. He often closed his eyes and meditated, imitating the Zen master." People's Literature, Issue 5, 1979: "The monk hall in the temple is bright and clean, and the abbot, monk Yuanjue, is sitting cross-legged in the middle."
2. Generally refers to meditation. Song Dynasty Zhang Yuanqian's poem "Butterfly Loves Flowers": "It is easy to grow old during the singing and dancing feast, and it is better to meditate behind closed doors to relax." Yuan Fang Hui's poem "To Xu Taichu": "There is no couch in a broken shop in Jurong, but I meditate like a Zen monk all night." Li Guangtian " "Son of the Mountain": "There are small bridges and flowing water everywhere...cocks crow and dogs bark, and people talk to each other. Women in the Shan family mostly do knitting and meditate under the poplar trees."
Points of Posture
1. Stand in lotus position with both feet
First place the left foot on the right leg, then place the right foot on the left foot, which is called Vajrasana. First place the right foot on the left leg, then place the left foot on the right foot
and say Ruyi Sitting. You can sit in either position, or alternate between them when your legs hurt. If double disk is not possible, use single disk.
Because some people cannot sit in lotus position for the time being, when they sit in single lotus, the lower leg is placed very close to the inside. When the upper leg is put up, the knees are hanging in the air. In fact, this is not a normal practice. posture, because the upper leg is hanging in the air, it is easy for the lower leg to become unstable when crossing the legs. First of all, it should be noted that the entire human body is just like the Liuhe Pagoda. It is stable and stable, layer by layer from bottom to top. This is very critical.
Some people suspect that sitting cross-legged and meditating is not only harmful to human health, but may even cause disease due to the compression of the blood vessels in the feet. Therefore, after sitting for a long time, there will be soreness and numbness. This is a misunderstanding. In fact, human health is closely related to legs and feet. The ancient Chinese Taoist medical theory believes that "essence arises from the soles of the feet", which is a difficult truth. Sit cross-legged and bend your knees. If you feel soreness and numbness in your feet and legs, it means that the nerves and blood vessels in your feet and legs are not smooth, and it proves that you have potential health problems. When you reach a certain stage of sitting, you will be so angry that your buttocks can no longer sink, and your brain nerves will become tense invisibly, and you will feel unable to sit still. If the qi passes from the buttocks to the thighs and knees, one by one, you will experience pain, itching, numbness, swelling, cold, and heat. Finally, once the qi passes, the pain and numbness will be cured. The two feet of the human body are like the forks of a ginseng, so coiling the two feet is equivalent to curling a ginseng or pine branch into a knot, so that its hair-generating ability will no longer be dispersed to the outside; returning to the root and cultivating its origin, so Make itself more robust. Therefore, crossing the feet and bending the knees is not only harmless to human health, but also is absolutely beneficial and harmless to health and longevity starting from appropriate exercises. It is mentioned in the "Nei Jing" that the baby's Qi is in the legs. When people reach middle age, the strength of their legs weakens, and the activity of their legs also decreases. They like to sit on the sofa and often rest their legs. In old age, it is even more unimaginable that sitting on the sofa is not enough. You have to put your legs on the table, because the human body begins to age from the bottom of the feet, and human death also proceeds gradually, starting from the feet and going up.
2. Straight spine
When people meditate, the key is to keep the spine vertical. The buttocks should be padded with a two- to three-inch high cushion, which is sloping downward from the root of the thigh to the knee. Let the two knees touch the ground as a support point. The knees should not be suspended in the air. You should feel that the center of gravity is stable, without leaning forward or backward. Feeling is the principle. Then wrap your legs, wrap your waist, and wrap the Fengchi point on your back. When the weather is cold, some people still need to wrap their heads.
The upper body should be naturally upright, without bending forward or backward. The Baihui point and the Huiyin point should be in a vertical line, but it must be relaxed and natural. It should be noted that looseness will make the Qi smooth and the meridians smooth; stiffness will cause Qi stagnation and hinder the circulation of Qi and blood. Only by relaxing the whole body internally and externally can conditions be created for tranquility. The posture of the buttocks is slightly tilted back and outwards. Viewed from the side, the entire spine is in a position similar to the middle of the buttocks and legs. Sitting like a tower, it is very well-proportioned. Some people like to lean against the back wall when meditating, so that when their body leans back, it cannot look like a tower. The sitting posture of the body is not vertical, but diagonally straight, leaning forward, which means that the tailbone is suspended in the air.
The special feature of human body practice is that the human body is mostly upright, the straight latitude and longitude vibrate with the heaven and earth, and the meridians have regular patterns to follow and are not completely disordered. Therefore, it is not possible to check the pulse of animals because their pulses are disordered. If the body is straight and not tilted, then the upper stem of the Governor Vessel will be clear and clear, and the lower Kun will be stored in it. It rises and falls with regularity.
3. Shoulder openness
The shoulders should relax and sag, but do not raise your chest. When a meditator meditates, he raises his hands slightly, swings his shoulders back slightly, and his shoulders and armpits are empty inside. Viewed from the outside, the shoulders are a parallel line; viewed from the back, the shoulders are round.
4. Form a mudra with your hands under the navel
Put your left hand under your right hand, touch your thumbs together randomly and intentionally, and place them under your navel.
5. The head is in a neutral position
The head is in a neutral position, the chin is slightly lowered forward, the back of the head is slightly retracted, and the movement of the two large arteries on the left and right sides of the neck is slightly suppressed. . The most critical point is that if the head is tilted and the waist cannot form a hollow straight line, then it is most likely to become drowsy. Living between heaven and earth, oneself is a spiritual creature between heaven and earth. Because of the tilt of this center line, the righteous energy of heaven and earth cannot fall on you.
6. Close your eyes slightly
When meditating, fix your eyes first, and then slowly half-close your eyes. Close your eyes without drooping. Keep your eyes fixed, and you will see a bright light. , is in line with the rules. If you look down, you will definitely not be able to gain concentration. You will just sit and rest. The eyes are slightly open, seeming to be closed and open, as if they are half-open and half-closed, as if they are turning a blind eye. His eyes randomly determined the position seven or eight feet in front of the seat, or about one foot, one or two feet. For people who usually work with their eyes, it is better to close their eyes at the beginning of meditation. The eyes can see one meter in front of you, which is the most standard. If you look too far away, you will raise your neck a bit, and if you look too close, you will look down a bit, so a distance of one meter is the most appropriate. You have to feel that the nose and the belly button form a line.
When ordinary people meditate, whether they open or close their eyes, they look down and their eyes are wrong. He sank into ignorance, and his mind became even more confused. If the eyes seem to be looking downward, the optic nerve in the back of the brain will be pulled downwards, affecting the brain, which will lead to no peace and purity. So whether you open your eyes or close your eyes, the eyeballs should look straight. It doesn't matter if the eyelids are closed, the eyeballs will also look straight. It is flat, neither upward nor downward, and then the eyelids are closed, and the eyeballs are straight, not downward, downward, or upward, flat, and the eyeballs are still looking forward, and then they stop looking.
When looking at anything in the world, you should be relaxed and not serious, especially your eyes should be able to see things. Most people should look at flowers and scenery, and look at the flowers with their eyes. Go to the top, wrong. The scenery in Hangzhou is so beautiful. When you go out to see the scenery, let the scenery come into your eyes. When you look at flowers, you need to get the spirit of the flowers into my eyes. When you look at the mountains and rivers, you need to get the spirit of the mountains and rivers into my eyes. , Don't put your spirit on mountains, rivers, or flowers. It is of no use and it will not benefit you. When meditating, close your eyes and don’t look hard.
7. Licking the upper palate with the tongue
Licking the front half of the tongue slightly against the upper palate is like the state of a baby sleeping soundly before teeth have grown. This is called "bridging" in Buddhism. What bridge to build? There are 365 major acupuncture points in the human body, which correspond to one revolution of the earth and the sun. It takes 365 days for the earth to revolve around the sun. The number 9 is the largest and the number 9 is the true number. Therefore, each acupuncture point on the human body should be filled with 9 mouthfuls of true energy. There are twelve hours in a day, one hour and six quarters of an hour, and each quarter of an hour lasts twenty minutes, that is, every twenty minutes is one building. When a person sits in meditation and his six sense organs are quiet and his mind is neither scattered nor lethargic, he can generate a breath of true energy every quarter of an hour.
When the true qi is transformed, it travels up Baihui from the Du Meridian and then down to the mouth. It will turn into a mouthful of clear and sweet body fluid (saliva). Swallowing this mouthful of body fluid is better than taking a stick of ginseng, and it replenishes the four parts of the body. The five elements, five internal organs, and six internal organs promote hundreds of meridians and thousands of meridians.
This is when we reach a certain state through Kung Fu, a sweet liquid comes down from the pituitary gland from the top of the head, which is commonly known as "nectar initiation", Lu Chunyang's poem There is "white clouds reaching the top, nectar spreading over Sumeru" to express this state. At this time, the swallowing method should be used to swallow the body fluid into the abdomen. That is, keep the tongue on the roof of the mouth without moving, straighten the tongue, suck the body fluid to the base of the tongue, and when you want to spit it out, swallow it. By swallowing it in this way, it can directly enter the Ren channel and turn into Yin essence. It is a shortcut to creating essence and a wonderful way to keep fit.
If there is a lot of body fluid, it means your body is effective. If there is no jade fluid, it means it is scattered or comatose, and it will not have much effect. For example, if a person's thoughts are distracted for a day, his mouth will be dry all day long. When a person sleeps for a whole day, his mouth is also dry. Only when the mind is neither distracted nor lethargic can the true energy be transformed. When you first sit in meditation, before you enter true concentration, if your mind is not distracted or lethargic, you can dissolve a mouthful of jade liquid in a quarter of an hour.
Meditating method
Heart and Earth Dharma door
When sitting down, use the Vajra practice method, that is, move your lips slightly to recite the mantra without making any sound. Because chanting the mantra aloud hurts the Qi, while silently chanting the mantra hurts the blood. When we practice the Dharma, we must first pay attention to the body and not damage it, so we must protect the body during meditation and practice. But when you sit until your seeds are churning, your heart is upset, and you can't sit still, or when you sit until you fall asleep and have random dreams, you should recite the mantra aloud to get rid of those chaotic thoughts and sleep demons before you can enter samadhi. When you don't encounter this kind of situation, you can still recite the mantra using the vajra method.
The speed of reciting the mantra is 10 to 12 times per minute. When reciting, you should listen to the mantra with your heart, that is, go through your heart one word at a time. You should not recite it with your mouth but without your heart. You should use your ears to listen to the mantra sound coming from your heart, and hear it clearly. Only in this way can you catch the delusional thoughts. Don't move and gradually fall into concentration.
Our six sense organs—eyes, ears, nose, tongue, body and mind—among them, the mind root is like a monkey that is used to moving around. It is difficult to keep it quiet and motionless, but it is difficult to control it. If you move, you will not be able to enter concentration, develop wisdom and achieve enlightenment. Therefore, Mahasthamaprapta Bodhisattva teaches us that when chanting the Buddha's name, we must "take in all six roots and have pure thoughts one after another." That is, when reciting the Buddha's name, you must sincerely use the holy name "Amitabha" to capture your eyes, ears, nose, tongue, body and mind, and tell them not to move, so that you can enter samadhi safely. Among these six roots, the mind and ears are the most difficult to capture. The root of the eye can be captured by closing the eyes and not looking at anything; the root of the tongue (tongue) can be captured by chanting the mantra with the mouth; the root of the nose can be captured by the nose without smelling any odor; the root of the body can be captured without the body touching the external environment. But human ears are the most sensitive. They can hear sounds far away, and they can also hear sounds from a big mountain. The noise outside will make you upset. As for the mind, it is more difficult to capture it. If you don't let it move, thoughts will jump out of your heart involuntarily. Why? This is a habit that has lasted for many lifetimes. Once it gets used to it, it cannot stop. This is called "mindfulness" in Buddhist scriptures. It is also the first of the five pervasive mental factors mentioned by Faxiang Sect, namely, intention, contact, feeling, thought, and thought. It exists in the eight consciousnesses and is moving all the time, flowing like water. That’s why it’s called “flow of birth and death.” It’s very subtle, but we can’t see it at ordinary times.
Some people say: "We don't have thoughts when we don't practice the Dharma or meditate, but when we practice the Dharma and meditate, we have thoughts. Is it because the Dharma has been broken and we have thoughts?"
No. This is because you are usually distracted and cannot see your thoughts moving around. Once your mind calms down a bit, you will see your thoughts moving around. What to do? How to put an end to delusional thoughts? The only way is to use the ears to capture the mind. To recite the mantra, you need to read it word by word from your heart and hear it clearly with your ears, so that you can follow the law. Therefore, the main point of meditation is to "hear with the mind and ears", to stop the delusional thoughts and enter concentration. Otherwise, if you are sitting here, chanting mantras or Buddha's names, but thinking about all kinds of things in your mind, you will not be able to enter concentration. You must listen to it with your heart and ears, and meditate with all your heart.
However, the most important thing is the emptiness in the heart. The purpose of cultivation is to jump out of the Three Realms and not be in the Five Elements, so you have to let go of everything before you can enter the Tao. Lay people have one more obstacle than monks. Having a family means many worries. Things like donkeys are not gone yet, things like horses come again. There are so many things.
Therefore, we must always be vigilant and see through these things. They are all fake and cannot be obtained. Only if you don’t love it in your heart can you afford to be rude.
Next, work hard to meditate and recite mantras, but subtle delusions will inevitably attack you. This is a habit that has been repeated for many lifetimes. Once you get used to it, you won't be able to stop it all of a sudden, but don't be afraid of it. You can see when thoughts pop up, ignore them, and the delusions will disappear naturally. If you can't see the thought when it comes, then you will follow the thought and run away, and you will not be able to enter concentration. The most important thing when meditating is to let go of everything, be clear in your mind, see thoughts as soon as they come, ignore them, and don't hate them or suppress them. Dislike itself is a kind of delusion. Suppression doesn't work either. Suppression can't kill it. For example, if you move a stone to suppress the grass, and the grass grows again after the stone is removed, this won't work. Even if it is crushed to death, it will turn into earth, wood, metal and stone and cannot be used anymore. Therefore, a lively transformation method should be used instead of a suppression method. When thoughts come, just ignore them, raise the mantra, and the delusional thoughts will naturally be transformed.
If you practice meditation diligently in this way, and your mind is not distracted, the mantra will become natural and can no longer be lifted. What is the reason for this? Because our mind for reciting mantras is still delusional. If we can achieve something, that is, if we have the mind that can recite it and the mantra we recite (the same is true for reciting the Buddha, if we have the mind that can recite it and the Buddha we recite), it is all delusion. Heart. Everything relative is false and not real; the heart of truth is absolute and has no form, and everything that has a form is illusory. If we really persist until we are single-minded, all relative illusions will fall off and disappear. At this time, the body, mind, and world will all be emptied out, and the emptiness will be shattered, and only then will the true and innocent nature be fully revealed.
After the initiation and practice, you may experience diarrhea. Don’t be afraid. This is because the power of the Dharma takes effect. This method has great blessing power, allowing you to expel all the dirt, stains, and habitual obstacles from the stool and change your belly. This is a good thing, so don't be afraid.
After practicing the Dharma for a period of time, I started to understand some of the Zen stuff, which is theoretical enlightenment. Literal comprehension is of little use. Because I don’t have personal witness, I don’t have enough concentration, and although I understand some of the principles, I can’t stop things when they happen. Therefore, understanding cannot solve life and death. You must achieve enlightenment and see your true nature in person to gain power. Of course, "seeing" does not mean seeing with the eyes, but the mind, ground, and Dharma eyes witness the true nature. The true nature has no form, and the eyes can only see things with forms. If you are no longer human at that time, what eyes will you have? What else did you see? Although the Dharmakaya has no visible form, it is not empty of annihilation. It is a real great function and great energy. All things and realms in the world are manifested and changed by it. For example, electricity is invisible to the eye, but without it, the world cannot function. Another example is "the smell of salt in the sea water". People can see the sea water, but the salt smell in the sea water cannot be seen, but it does exist!
When we practice hard to the point where the mind breaths, the world will become empty, and then the world will become empty. When God knows, the heart understands God and sees the Tao. That’s why it’s called the Dharma Eye of the Heart that can see the Tao. Does it mean success once you see the Tao? Many people think that this will be a success, but no, it is not successful, it is still far from successful. When I first opened the treasure, I saw a little shadow. It was just about the things around me and had nothing to do with it. Life and death were not the same. I had to work hard to move forward and get rid of bad habits before I could take action.
When I first understood the mind and nature, I just realized it for the first time and broke through the basic ginseng. Then I crossed the first threshold. The wrong habits are still there, and I can't live or die. We must protect ourselves diligently, train our minds through experiences, and eradicate the false habits that we have persisted in for many lifetimes. We must truly correspond to what the Diamond Sutra says: "All appearances are false." Only by being unfazed by adversity and not being indifferent at all can we understand our thoughts and confusions and understand the stages of life and death. The Diamond Sutra says: The past, present, and future are all inaccessible. If the heart is not available, why bother? Those who truly see nature only have this awareness, and everything else is unattainable. They must go further, and only when awareness and unattainability cease to exist can it be true. If one's mind is driven by seeing a situation and turns around according to thoughts, one is not a person who is enlightened by seeing one's nature. The reason why Arhat is divided into four fruits is also based on whether there are thoughts in the heart. When the Arhat in the first stage of fruition is in the mountains and forests, he is pure and innocent. However, when he comes to the city, he cannot help but be dazzled by thoughts and thoughts. This is because the thoughts and confusions are not resolved. Those who are confused are those who are concerned about the situation and are obsessed with the thoughts of things. This is when they are confused about the illusion and think it is real, and have delusional thoughts of possession.
During the process of meditation, many phenomena will appear, such as beautiful images of Buddhas and Bodhisattvas, or ugly images of demons. Do not pay attention to them. Everything with an appearance is fake, and once you get attached to the appearance, you will easily become possessed. Also, when you transition from form to formlessness, you need to make some changes: such as the body is gone, or the hands, feet, and head are gone, etc. Don't care about it. Even if your breath is about to expire or your head is about to explode, there is no need to be frightened. This is the prelude to the physical and mental loss. As soon as you are afraid or startled, all your previous efforts are wasted and you are out of concentration.
When the fire reaches its peak, there will be a big explosion, and the body, mind, and world will be destroyed internally, the void will be shattered, and the true nature will appear. However, you cannot seek this explosion while attached to the form. Once attached to the form, it will be covered by delusional thoughts. Not only can it not explode, it cannot even enter the air. Tantric Buddhism has this benefit. You can often receive the blessings of Buddhas and Bodhisattvas, and the explosions from the outside world can cause explosions in your heart. But you must not ask for it, think about when it will come, let alone wait for it or welcome it. All images in the meditative state cannot be ignored and must be ignored. The aphorism of the "Diamond Sutra" must be firmly remembered: "All appearances are false." All forms are false, and it will be fine if you ignore it. Once you ignore and cling to it, you are in danger of being possessed by demons.
The Arhat of the Second Fruition will act only when he thinks of it before, and will feel it when he thinks of it later. Although you can go home and sit still after awakening without abiding in the image, thoughts are still arising and passing away. Therefore, there is still a period of life and death before the life and death can be divided into stages. Therefore, opening up one's true self is not the end of the matter. We must work diligently to get rid of our habitual habits, enter the stage of the Three Fruition Arhats and become unmotivated when encountering difficulties, and then move up to the realm of inaction and reach the stage of Abhibhadra. This is the first step. . Thoughts, delusions, and pretense are all actions. Cultivation from the first level, the second level, the third level... to the seventh level is all action, and when you enter the eighth level, it is unaction. Although Wuwei has been realized in the seventh level, there is still Wuwei, and there is still a shadow of Wuwei, which is still unclean. At the eighth level, the shadow of inaction is cancelled. Therefore, each of us should measure ourselves to see if we are not moved at all by the state of mind. If we still have ups and downs of delusional thoughts at ordinary times, it will not work, and it will not work if we are stuck in the state of mind. At all times and in all places, the mind is as empty as water, can be used according to circumstances, without attachment, and the wonderful existence of vacuum and the vacuum of wonderful existence are true enlightenment.
In addition to meditating, the most important thing is to study regularly. Always look at yourself and see your thoughts as soon as they come up, instead of running away. I can't see the thought when it arises, and I only feel it after running for a long time, and then I realize that it won't work. Zen Buddhism says: Don’t be afraid of remembering, just be afraid of being late. Don't be afraid when thoughts arise. I'm just afraid that you don't know. If you follow the thoughts, you will live or die. If you follow the thoughts for a long time, you will realize that you have been dead for a long time, which proves that you will not be able to live or die in the future. If we can think of things first and realize them later, and not run away from thoughts, we will be able to be reborn with ease. Being reborn and being at ease is not the end of life and death, there is still life and death, but you can make your own decisions about life and death. You can go wherever you want, without being implicated by karma, and you will receive the rewards according to your karma.
Kungfu level:
Be careful not to follow the thought
If you can be mindful of the thought and not follow it, you can be the master of life and death, and you will be free from the influence of karma.
Witness the inaction
No matter what happens, my heart will remain unmoved. This is truly letting go, rather than suppressing it. It won't work to hold it still. We should try to deal with all kinds of things, go along with all circumstances, and have no sense of distinction between good and bad. We should not like the good and never get tired of the bad. Only in this way can our hearts be calm and reach a state of equality and inaction. Once you reach this point, you can change freely and live and die in stages. The first step is to be at ease in life and death. The second step is to be able to change freely. It can change from thick to thin, from short to long. It reaches the level of the eighth bodhisattva and can manifest at least thirty mind-born bodies.
The elimination of subtle influx
The subtle influx is the intention mentioned above. The intention flows in the field of eight consciousnesses. You can't see it at ordinary times. Only when you go deep into the great concentration of Vajrasattva can you see and eliminate it. At this point, after all the subtle streams of light have been eliminated, hundreds of thousands of billions of incarnations can appear and save hundreds of thousands of billions of sentient beings. Only then do you really reach home. Enlightenment is not something that will happen as soon as you are enlightened. It is far from it, so you still have to study hard.
It is impossible to achieve enlightenment without bodhicitta. What is bodhicitta? A simple explanation is "seeking transformation from above": seeking the Buddha's way from above and saving sentient beings from below. We practice Dharma to transform sentient beings, not for our own sake.
Everyone must study hard, insist on meditating and observing, and do not take it lightly. What is more important is to study while sitting down. It is not possible to let wild horses go wild and run wild after sitting for two hours. You must also remember to observe it at all times while walking, living, sitting, and lying down, in order to be in harmony with the great road.
Six Key Points
Let Everything Go
What’s the use of being attached to worldly things and not letting go? Everything in this world is a combination of causes and conditions and has no substance. It is like a fleeting cloud, empty but not real. You cannot ask for it or take it away. Even your own body is fake and cannot be retained or obtained. You can only imagine the things outside your body.
Therefore, recognizing things as true and holding on to them is a foolish thing that is not worthy of a smile from an enlightened person. Learning Buddhism and cultivating Taoism is a man's career with great wisdom and wisdom, and it is not something that people with small abilities and small wisdom can do. To become enlightened, you must first see through everything. Only by meditating with all your heart can you achieve concentration and enlightenment. If you are thinking about this or that, or wandering around with random thoughts, that's the end of it. You must let go of everything and act like a dead person.
Thinking with the heart and hearing with the ears
This is the key to cultivating the secret of the heart. It is very important for entering concentration and enlightenment, so I remind everyone again and again to practice it without any compromise. People are used to having delusional thoughts. If they don't listen attentively to the voice of reciting the mantra and capture the root of their thoughts, they will not be able to stop their delusional thoughts. How can they enter concentration and become enlightened if their delusional thoughts are not stopped? Therefore, it is necessary to read with the mind and hear with the ears, recite each word from the heart, and hear it clearly with the ears. Only then can the mind be restrained from wandering thoughts and gradually enter into concentration.
As soon as you think of it, you will wake up
When the thought comes, you must be able to see it. If you can't see it, it will run away. Therefore, you should wake up as soon as you think of it, neither wandering with it nor being unable to suppress it, just ignore it, raise your righteous thoughts, and recite the mantra with all your heart, and the false thoughts will naturally disappear and you can enter tranquility.
Meditate on time
Sit on time every day. Once you develop the habit, it will be easier to enter meditation. It is best to meditate in the morning, preferably early in the morning. When sitting, do not be in a hurry to enter samadhi. Sit calmly and calmly with a normal mind. Recite the mantra calmly and unhurriedly. You do not ask for enlightenment or miraculous powers. The thought of entering samadhi, enlightenment, developing supernatural powers, etc. is a delusional mind. Together with this mind, it blocks the door to self-enlightenment, and not only does it prevent enlightenment, but it also prevents one from entering samadhi.
Observe after sitting down
Extend the stillness skills in meditation to daily use, and use them calmly while walking, standing, sitting, and lying down; observe closely and closely, Everything is without abiding, neither letting the realm pull me away nor wandering with delusions.
Broad-mindedness
A monk should not be small-minded and must be magnanimous to accommodate everything. Even if others treat me badly, I will treat them better, without any love, evil, or Concepts of like and dislike. Do all good deeds according to the circumstances, and be free and easy at all times, without worrying about gains and losses, and without thinking about success or failure. This is the greatest magical power.
Remember these six points and practice according to them, and you will definitely be able to open up your true nature and realize your Buddha nature. Do these six points and work tirelessly to ensure that you can fully realize Bodhi and achieve great achievements!
Notes
1. Begin to meditate and abstain from eating fishy, ??meaty, spicy food. Food that is covered with fishy meat will have a heavy and turbid taste. If you eat it, the acquired qi will become thick and difficult to suppress. Spicy food has a frivolous nature, and eating it will cause the innate Qi to disperse but not gather. Those who are wise should not eat fishy, ??meaty or spicy food, and only eat light vegetarian meals to eliminate the original taste. Don't eat too much, as overeating will hurt your mind. If you don’t eat too much, you will be hungry. If you are too hungry, your Qi will be damaged. You must know the way of eating in this festival.
2. Shaking the heart while sitting quietly will cause the Qi to disperse. If you cultivate a little bit of Jing Qi Shen, it will not only be leaked from the marital life, but also from the six roots. Seeing too much with the eyes is a kind of "leakage", hearing too much with the ears is also a kind of "leakage", and speaking too much with the mouth is a kind of "leakage"! All six will leak. Why is it emphasized that as a practitioner, the first step is to close the six sense organs? When the six roots are closed, the essence, energy, and spirit will automatically enter the Ren and Du channels and return to the central channel.
3. Smile while meditating.
4. When sitting quietly and thinking, you can focus on counting your breaths, not counting the inhalations, only counting the outbreaths. When you count the out-breaths, you release everything, including your own life, all worries and illnesses, following the out-breaths. Especially if you get a cold or get sick, or if tumors or cancers develop in your body, it will go out together with the breath, and it will be empty when it goes out. Count your breaths like this and your body will immediately feel relaxed.
In the Taoist "Yin Fu Jing", there is an important formula - "The control of birds lies in Qi". That is to say, practitioners have many delusional thoughts and cannot concentrate their thoughts because your Qi is scattered. If Qi is disturbed, the mind will be confused. Therefore, when practicing meditation, it is recommended to practice Qi first. The practitioner uses his mind to guard his breathing and regulates his breathing, so that his mind will naturally no longer be distracted. Many people in society still have physical problems after practicing for many years. The reason is that the breath in their body is not well regulated. There is also a wise saying in Taoism: "The mysterious pearl of heaven and earth is the root of all qi." From this sentence, we can see the importance of Qi. No matter how strong a person's body is, if the Qi in the body is not regulated, a serious illness will come. It can be said that with the cooperation of body and mind, breath can undergo thousands of changes.
The first one: count from one to ten, then count backward from ten to one, repeat this process until there are only numbers and no other distracting thoughts while breathing. (1, 2, 3...10, 9, 8...2, 1...).
The second type: counting from one, two... to the end. There are no distracting thoughts and delusions, there are no errors in the numbers, and the coordination of the mind and the breathing is the first step. success.
(1, 2, 3, 4...99, 100...1, 2, 3,...99, 100).
One thing must be noted: the mind should not follow the breath into the body, nor should it follow the breath out of the body. The mind should only be aware of the breath in the area around the tip of the nose.
The process of counting and the breathing experience of the wind element are divided into three levels: wind → breath → breath. At the beginning, the breathing is rough, which is called wind. After calmness, the breathing is thin, which is called Qi. Going one step further, the body and mind are peaceful. You can only feel your inner breathing but cannot hear the sound of breathing. This is breathing. When it comes to resting, stop counting and just get into it. When sitting quietly for several breaths, breathe naturally, relax your body, and turn your ears to listen to your breathing. If you are practicing in a noisy place and cannot hear the sound of breathing, use your senses to listen.
5. One meal a day can help you meditate and enter concentration. After noon, yang energy decreases and yin energy rises. Eating food will aggravate the yin energy. In the morning, it is heavenly food, at noon, it is Buddha food, and in the evening, it is ghost food. Eating after noon will cause garbage to accumulate in the stomach and large and small intestines. Therefore, not eating after noon is the best way to cleanse the intestines. Because the small intestine and the heart are the exterior and interior of each other, a clear intestine will lead to a clear heart. Eating too much or eating after noon will block the meridians. If the meridians are blocked, the body will be tired and sleepy, and the mind will be blocked. If the mind is blocked, the Tao will be wasted. If you eat dinner between 5 and 7 o'clock, the kidney meridian will be blocked, and the life gate fire will not be able to rise, forming filthy essence, which will encourage love. Then, between 7 and 9 o'clock, the pericardial meridian that stores the eighth consciousness will be blocked, and the heart will not be cleared. Evil atmosphere around. Over time, the heart inside it cannot control the gods, and the brain and thinking are controlled by the evil energy in the pericardium. Then, from 9 to 11 a.m., the three burners and all the pulses are blocked, and from 11 to 3 a.m., the gallbladder and liver are under heavy burden, and the detoxification and blood transfusion function is reduced. In severe cases, it will affect sleep. At Yin o'clock in the morning of the next day, Yang Qi is not easy to rise. At Mao o'clock, it is difficult to eliminate the turbidity accumulated in the intestines, forming toxins in the body and entering the blood and organs. At the time of Chen o'clock and Si o'clock, which is the best stage for absorbing nutrients, people do not want to eat. A vicious cycle is formed. At noon, the heart is heavily burdened and the intersection of yin and yang is unfavorable.
6. Will meditating lead to obsession? Some people are afraid of going crazy while sitting in meditation. Haha, to be honest, most people are not qualified to reach the state that can make you go crazy. The most we can experience is hallucinations that make you feel trance-like (like dreaming during sleep). These are just childish, so don’t take them seriously.
Generally, people who are new to meditating often find that their thoughts are very messy, and they are even more irritable and restless than when they are not meditating. Therefore, they become more panicked and think that they should not "meditate". ", or adding legends from martial arts novels and folk myths, I am afraid that "sitting in meditation" will "go too far." In fact, these are all unreasonable. They are placed on one's own head and misunderstood, creating a psychological shadow. Speaking of sitting still, it is a very ridiculous thing. At the same time, it also exposes the great weakness of human intelligence. A person's life needs rest. This is a fact that everyone knows and is an undeniable truth.
But when a person starts to practice taking rest from a sitting position, it will cause a lot of fuss and fuss about the so-called "That's monasticism! It's meditation! It's discouraged and world-weary! It's obsessive!" and so on. concept.
In fact, the state of sleeping and resting is lying down; the practice of sitting and resting is just the sitting posture, which is different from sleeping. The reason why these many nouns and concepts are added is that people have heard rumors that are not true, or they use fragmentary knowledge that is passed down incorrectly, and they are just made up of psychological curiosity or psychological fear. What does it have to do with the practice of meditation itself?