Many come to me with a request to become their teacher. It makes me feel a deep sense of shame. People put so much effort into his work - inject wood, plow the fields, are ground, put the stone blocks - and, nevertheless, neither morning nor evening did not allow the slightest idea that they are on the Way. This determination to stand in the Way of touch. I, Su-yun, repent of his inconsistency and lack of paths of virtue. I can not advise you how to follow the path, and I can only give a few sayings of the ancients.
There are four prerequisites on how to practice Chan:
1. Deep faith in the law of cause and effect.
2. Strict observance of the commandments.
3. Unshakable faith.
4. Selection as a method of its practice of one of the doors of the Dharma.
The basic practice of Ch'an
Our daily work is in itself already lies within the Way. Is there somewhere a place that can not be used for the practice of Way? Gym Chan is not so necessary. Moreover, the practice of Chan - is not just sitting meditation. Hall and meditation are designed for people who have caused karma insurmountable obstacles and do not possess sufficient wisdom.
When you sit in meditation, it is necessary, above all, know how to regulate the mind and body. If they are not well adjusted, then turn slight damage to the disease, but a lot of damage will lead to demonic difficulties. It would be very unfortunate. Sitting meditation and meditation during walking in the hall for classes Chan intended to regulate the body and mind. There are other methods for the regulation of body and mind, but I'll talk about these two main methods.
When you sit in the lotus posture, you should sit up straight and that it was natural. Give no waist forward. In doing so, you raise its internal heat, which later would cause the appearance of sand in the corners of your eyes, shortness of breath, bad breath, loss of appetite and, in worst cases, vomiting blood.
If you see weakness or drowsiness, open his eyes wide, straight back and gently move your buttocks from side to side. Dullness will itself.
When you do, being in a troubled, concern about the state of mind, you will have a sense of irritation and annoyance. At such moments, you should delay it, including attempts to deal with. Relax for some time. Gradually, after she recovered, start again for classes. If you do not do this, eventually you will develop short-tempered nature, and in the worst case, you can come insanity, or you can get into the network of the devil.
Being engaged Chan, you will feel very much, too much to talk about it here. However, if you will not be tied to this experience, he will not have any influence on you. That is why the proverb says: "Vidte unusual, but do not think of it as unusual, and then this extraordinary retreat.
If you feel something unpleasant, do not pay any attention to it and do not be afraid of anything. If you're experiencing something nice, do not pay any attention to it and do not let up in the love of it. In Surangama Sutra says: "If a man does not think that he has achieved something supernatural, then it is good. On the other hand, if he thinks he has achieved something supernatural, then it will attract demons."
How to start classes: the distinction between master and gostem.Kak should start classes? In meeting Surangamy Noble Kauntinya mentioned two words: "guest" and "dust". This is where beginners should start their studies.
He said: "A traveler staying at the hotel, can stay overnight or just eat and leave then. Finished eating and resting, he collects his belongings and continued his journey, because he has no time to stay long in one place.
If he was master, he would not need to go anywhere. Therefore, I conclude: the one who does not remain, - guest, because the absence of stop - is the essence of the guest. Those who remain, - the owner.
Again, a bright, clear day when the sun rises and the sunlight penetrates through the window in a dark room, can be seen flying in empty space dust. Dust moves, but the area remained calm. What is clear and calm, called the space, something that moves, called the dust, because the movement - is the essence of dust.
Guest and dust are illusory thoughts, while the master and space are the true me. The fact that the owner should not be continued for a guest in his rise and fall, shows that the sustained nature of the true self does not follow illusory thoughts of their flea jumps back and forth. Therefore, it was said: "If a person is not affected by things, then he will not have any obstacles, even when he is constantly surrounded by things."
Flying to and fro the dust does not obscure the clean, quiet, empty space, the illusory thoughts that arise and disappear by themselves, do not obstruct the true nature, I was. Therefore, it was said: "If my mind is not there, all things are perfect." In such a state of mind, even the guest with the illusory thoughts remain in place.
If he understands that this space dust, illusory thoughts will no longer serve as obstacles. They say that when the enemy will, in your mind is no longer the enemy. If you will be able to explore and understand all of this before you start the course, it is unlikely you will make serious oshibki.Hua-tou and doubt.
The ancient patriarchs pointed directly at the mind. When a man sees the nature of true self, he attains Buddhahood. This is precisely the case when Bodhidharma helped his student to calm your mind, and the Sixth Patriarch spoke only of the need to see the nature of true self. All that was necessary - is the direct understanding and acceptance of the Mind and nothing more. Such things as research-hua tou, no.
However, later patriarchs saw that practitioners Chan can not immerse themselves in classes with full vigor and can not immediately see the nature of his true self. Instead, these people played games and mock the word of wisdom by putting on display not their own treasures and treasures collected by other people, and patriarchs were compelled to create a school and develop special techniques to help these people out of here and go method of investigating hua - tou.
There are many hua-tou, like this: "All dharmas return to the same, but where returns are single?" "What was my original face before I was born?" etc. The most common, however, is: "Who says the name of Buddha?"
What is meant by the Hua-tou? Hua means the spoken word; tou means head or top, then hua-tou mean what is in front of the spoken word. For example, if you say: "Buddha Amitabha" - is Hua and Hua-tou - is something that precedes the pronunciation of the name of Buddha.
Hua-tou - this time before a thought. As soon as the thought arises, it is the tail - hua. A moment before there was an idea called the "Non-creation."
When the mind is not distracted, not lethargic, not tied to a rest or fell into a state of nothingness, it is called "neumiranie. Dedicated and continuous treatment within and highlighting the state of Non-creation and neumiraniya called "study hua-tou" or "attention to the hua-tou."
To investigate the hua-tou, you must first summon doubt, let him be. In the method of Hua-tou question like stick to walk.
What is meant by the question? For example, you may ask: "Who says the name of Buddha?" Everyone knows that he utters the name of Buddha, but that he uses - his mouth or his - how he looks? This can not know. Thus, there is something that people do not understand, and this provides an opportunity arise slight doubt about the question "who".
This question should never be rude. What it is thinner, the better the practitioner must observe and keep this doubt and give it to flow like a thin, fine jet of water. Do not let any other thoughts to distract you. When there is doubt, do not get it to work. When the question goes, gently let it occur again.
Beginners will discover for themselves that more effectively use this method in a fixed position than in the movement, but you must learn not to distinguish between these two states.
Regardless of whether your classes are effective or not, whether you're sitting at one place or walking, just purposefully use this method, continuing to work on hua-tou.
In the Hua-tou "Whoever utters the name of Buddha?" emphasis should be placed on the word "who". Other words are used to carry out the basic idea of the question, as in the case when you ask: "Who wears?", "Who eats?", "Who defecates?", "Who urinates?", "Who is fighting for his ignorance ego? "," Who knows? ".
Regardless of whether you are standing, sitting or reclining, the word "who" sent directly to you and demands an immediate response. If you are not over and over again thinking to myself, asking myself the same question: "Who?" If you do not make guesses and assumptions that will not rely on the account, then you can easily raise a sense of doubt.
Consequently, the use of Hua-tou, the words "who" - this is an excellent method for the practice of Chan. But the idea of all this is not about to repeat again and again, "Who says the Buddha's name?", As one would repeat the very name of Buddha, just as the incorrect use of reasoning and conclusions to come to answering this question, assuming what exactly is meant by doubt.
There are people who non-stop repeating the phrase "Who pronounces the name of Buddha?". They have accumulated more dignity and virtue, if repeated, instead, "Buddha Amitabha. There are others that allow your mind to wander, thinking that this is questioned, and they end up so that more involved in the illusory thoughts. It's just like trying to climb, in fact coming down. Beware of this.
Doubt generated by novice trainee, tends to be rough, intermittent and erratic. This does not qualify as a true state of doubt. This question is nothing more than ordinary thought.
Gradually, after the unchecked skipping back and forth thoughts calm down and the practitioner becomes more control, this process can be called "tsang" (tsang "means" to explore "," look inside "). When dealing with gaining experience and meditation become more smooth, doubt arises naturally, without any special effort on his part. At this point, lost orientation and sense of place. The existence of the body, mind or the environment is not realized. There is only doubt. This is the true state of doubt.
In fact, the initial stage can not be regarded as true lessons Chan. Dealing simply engaged in illusory thoughts. Only when the question naturally arises, it can be called the true classes. This moment is a critical point, and dealing with it is easy to deviate from the correct path:
1. At this point, there is the state of purity and clarity, and boundless sense of light, peace and quiet. However, when dealing with can not save its state of knowledge and enlightenment (knowledge is wisdom, and not misleading: enlightenment, enlightenment is samadhi, and not a mess), he falls into a light, bright state of mental lethargy and dullness.
If at this moment next to be discriminating man, he can immediately tell him to do so and hit his stick, chasing all the clouds and smoke. Many people become illumined it this way.
2. At this point, there is the state of clarity and purity, emptiness and blank. If not, then the question is lost. Then this state - "no content", meaning that dealing does not make any further effort to continue their studies. This is what is meant by "rock with the dried wood or stone, soaked in cold water." In this situation, a practitioner should "rise up".
"Rise up" means to develop knowledge and enlightenment. This is different from what it was before, when the question was rude. Now it should be fine - a thought that is continuous and very, very thin. With absolute clarity it - anti-reflective and calm, motionless and still full of knowledge. Like the smoke from the fire, ready to just about rolled down, it is a narrow continuous flow.
When dealing with up to this point, you must have a very accurate eye on their feelings, not to try to more "rebel". "Revolt" at the moment would be the same as putting one's head to another.
Once a monk asked the Ch'an master Chao-Chou: "What should I do when nothing comes?" Chao-Chou replied: "Add". Then the monk asked: "If nothing comes, that we should defer?" Chao-Chou replied: "If it can not be postponed, take it."
This dialogue can be precisely attributed to such a situation. The true flavor of this state can not be described. It's like a person who drinks the water - only he knows how it is cool or warm. If a person reaches this state, he will understand it naturally. If he is not in this state, no explanation will not help. Master sword fencing to offer a sword, do not show my poems to anyone who is not a poet.
Working with the Hua-tou and circulation inside to hear their true nature
One might ask: "How in the study of Chan takes into account the method of treatment of the bodhisattva Avalokiteshvara inside himself, to hear the true nature of his I?" I already explained that working with hua-tou is that at any given time have only one thought, purposeful shedding light inside themselves to "what is born and not destroyed." Shedding light inside themselves - a reflection. The true nature of me - is that there can be neither born nor destroyed.
When the "hearing" and "shedding light" follow the sound and form in the normal flow of worldly life, hearing is not beyond the boundaries of sound and vision is not beyond the boundaries of form. However, when the turn inward and contemplate the true nature of his I, going against the flow of worldly and not following the sound and shape, then become a clean and transparent. At this time, "hearing" and "shedding light" are not two distinct things.
Thus, we need to know that working with the Hua-tou and circulation inside to hear the true nature of his I did not mean to use the eyes to see and ears to hear. If we use our ears to hear and eyes to see, then we hunt for the sound and form. And, as a result, they will affect us. This is called the subordination of the secular stream.
If dealing with only one thought, purposefully staying in that is not born, does not die, did not follow the sound and shape, with no wandering thoughts, then go against the flow. This is also called to work with the Hua-tou and handling inward, to hear the true nature of his ego. It does not say that you should firmly close their ears and eyes. Just not to bring your mind, following the sound and shape.
The determination to leave samsara, and the generation of forward-mind. In the classroom Chan, the most important thing is to have the conviction to keep the birth and death and looking to generate intelligence. If there is no conviction to leave the birth and death, then you can not generate a "great doubt" and classes will not be effective.
If the mind there is no perseverance and tenacity, the result will be lazy, like the man who is engaged in one day and rest for ten days. Classes will be incomplete and fragmentary. Just develop persistent intelligence, and when the great question arises, desires themselves come to an end. When the time comes, melon itself is separated from the vine.
I'll tell you a story. During the Qin Dynasty, the year Ken Jie (1900), when the eight states of the world sent their allied troops in Beijing, the Emperor Kwang-Su fled from Beijing to the west in the province of Shensi. Every day he walked ten miles. When he walked along the road, a farmer offered him the stems of sweet potatoes. After eating them, the emperor asked the farmer what it is, because what he ate, it was very tasty.
Now think about the ordinary, inspiring awe and fear behavior of the emperor and his arrogance! How do you think how long he could continue to maintain its imperial posture after such a long journey on foot? You think he's ever been hungry? Do you think he ever had to eat the stems of sweet potatoes? At that time, he threw all his self-importance.
There are four prerequisites on how to practice Chan:
1. Deep faith in the law of cause and effect.
2. Strict observance of the commandments.
3. Unshakable faith.
4. Selection as a method of its practice of one of the doors of the Dharma.
The basic practice of Ch'an
Our daily work is in itself already lies within the Way. Is there somewhere a place that can not be used for the practice of Way? Gym Chan is not so necessary. Moreover, the practice of Chan - is not just sitting meditation. Hall and meditation are designed for people who have caused karma insurmountable obstacles and do not possess sufficient wisdom.
When you sit in meditation, it is necessary, above all, know how to regulate the mind and body. If they are not well adjusted, then turn slight damage to the disease, but a lot of damage will lead to demonic difficulties. It would be very unfortunate. Sitting meditation and meditation during walking in the hall for classes Chan intended to regulate the body and mind. There are other methods for the regulation of body and mind, but I'll talk about these two main methods.
When you sit in the lotus posture, you should sit up straight and that it was natural. Give no waist forward. In doing so, you raise its internal heat, which later would cause the appearance of sand in the corners of your eyes, shortness of breath, bad breath, loss of appetite and, in worst cases, vomiting blood.
If you see weakness or drowsiness, open his eyes wide, straight back and gently move your buttocks from side to side. Dullness will itself.
When you do, being in a troubled, concern about the state of mind, you will have a sense of irritation and annoyance. At such moments, you should delay it, including attempts to deal with. Relax for some time. Gradually, after she recovered, start again for classes. If you do not do this, eventually you will develop short-tempered nature, and in the worst case, you can come insanity, or you can get into the network of the devil.
Being engaged Chan, you will feel very much, too much to talk about it here. However, if you will not be tied to this experience, he will not have any influence on you. That is why the proverb says: "Vidte unusual, but do not think of it as unusual, and then this extraordinary retreat.
If you feel something unpleasant, do not pay any attention to it and do not be afraid of anything. If you're experiencing something nice, do not pay any attention to it and do not let up in the love of it. In Surangama Sutra says: "If a man does not think that he has achieved something supernatural, then it is good. On the other hand, if he thinks he has achieved something supernatural, then it will attract demons."
How to start classes: the distinction between master and gostem.Kak should start classes? In meeting Surangamy Noble Kauntinya mentioned two words: "guest" and "dust". This is where beginners should start their studies.
He said: "A traveler staying at the hotel, can stay overnight or just eat and leave then. Finished eating and resting, he collects his belongings and continued his journey, because he has no time to stay long in one place.
If he was master, he would not need to go anywhere. Therefore, I conclude: the one who does not remain, - guest, because the absence of stop - is the essence of the guest. Those who remain, - the owner.
Again, a bright, clear day when the sun rises and the sunlight penetrates through the window in a dark room, can be seen flying in empty space dust. Dust moves, but the area remained calm. What is clear and calm, called the space, something that moves, called the dust, because the movement - is the essence of dust.
Guest and dust are illusory thoughts, while the master and space are the true me. The fact that the owner should not be continued for a guest in his rise and fall, shows that the sustained nature of the true self does not follow illusory thoughts of their flea jumps back and forth. Therefore, it was said: "If a person is not affected by things, then he will not have any obstacles, even when he is constantly surrounded by things."
Flying to and fro the dust does not obscure the clean, quiet, empty space, the illusory thoughts that arise and disappear by themselves, do not obstruct the true nature, I was. Therefore, it was said: "If my mind is not there, all things are perfect." In such a state of mind, even the guest with the illusory thoughts remain in place.
If he understands that this space dust, illusory thoughts will no longer serve as obstacles. They say that when the enemy will, in your mind is no longer the enemy. If you will be able to explore and understand all of this before you start the course, it is unlikely you will make serious oshibki.Hua-tou and doubt.
The ancient patriarchs pointed directly at the mind. When a man sees the nature of true self, he attains Buddhahood. This is precisely the case when Bodhidharma helped his student to calm your mind, and the Sixth Patriarch spoke only of the need to see the nature of true self. All that was necessary - is the direct understanding and acceptance of the Mind and nothing more. Such things as research-hua tou, no.
However, later patriarchs saw that practitioners Chan can not immerse themselves in classes with full vigor and can not immediately see the nature of his true self. Instead, these people played games and mock the word of wisdom by putting on display not their own treasures and treasures collected by other people, and patriarchs were compelled to create a school and develop special techniques to help these people out of here and go method of investigating hua - tou.
There are many hua-tou, like this: "All dharmas return to the same, but where returns are single?" "What was my original face before I was born?" etc. The most common, however, is: "Who says the name of Buddha?"
What is meant by the Hua-tou? Hua means the spoken word; tou means head or top, then hua-tou mean what is in front of the spoken word. For example, if you say: "Buddha Amitabha" - is Hua and Hua-tou - is something that precedes the pronunciation of the name of Buddha.
Hua-tou - this time before a thought. As soon as the thought arises, it is the tail - hua. A moment before there was an idea called the "Non-creation."
When the mind is not distracted, not lethargic, not tied to a rest or fell into a state of nothingness, it is called "neumiranie. Dedicated and continuous treatment within and highlighting the state of Non-creation and neumiraniya called "study hua-tou" or "attention to the hua-tou."
To investigate the hua-tou, you must first summon doubt, let him be. In the method of Hua-tou question like stick to walk.
What is meant by the question? For example, you may ask: "Who says the name of Buddha?" Everyone knows that he utters the name of Buddha, but that he uses - his mouth or his - how he looks? This can not know. Thus, there is something that people do not understand, and this provides an opportunity arise slight doubt about the question "who".
This question should never be rude. What it is thinner, the better the practitioner must observe and keep this doubt and give it to flow like a thin, fine jet of water. Do not let any other thoughts to distract you. When there is doubt, do not get it to work. When the question goes, gently let it occur again.
Beginners will discover for themselves that more effectively use this method in a fixed position than in the movement, but you must learn not to distinguish between these two states.
Regardless of whether your classes are effective or not, whether you're sitting at one place or walking, just purposefully use this method, continuing to work on hua-tou.
In the Hua-tou "Whoever utters the name of Buddha?" emphasis should be placed on the word "who". Other words are used to carry out the basic idea of the question, as in the case when you ask: "Who wears?", "Who eats?", "Who defecates?", "Who urinates?", "Who is fighting for his ignorance ego? "," Who knows? ".
Regardless of whether you are standing, sitting or reclining, the word "who" sent directly to you and demands an immediate response. If you are not over and over again thinking to myself, asking myself the same question: "Who?" If you do not make guesses and assumptions that will not rely on the account, then you can easily raise a sense of doubt.
Consequently, the use of Hua-tou, the words "who" - this is an excellent method for the practice of Chan. But the idea of all this is not about to repeat again and again, "Who says the Buddha's name?", As one would repeat the very name of Buddha, just as the incorrect use of reasoning and conclusions to come to answering this question, assuming what exactly is meant by doubt.
There are people who non-stop repeating the phrase "Who pronounces the name of Buddha?". They have accumulated more dignity and virtue, if repeated, instead, "Buddha Amitabha. There are others that allow your mind to wander, thinking that this is questioned, and they end up so that more involved in the illusory thoughts. It's just like trying to climb, in fact coming down. Beware of this.
Doubt generated by novice trainee, tends to be rough, intermittent and erratic. This does not qualify as a true state of doubt. This question is nothing more than ordinary thought.
Gradually, after the unchecked skipping back and forth thoughts calm down and the practitioner becomes more control, this process can be called "tsang" (tsang "means" to explore "," look inside "). When dealing with gaining experience and meditation become more smooth, doubt arises naturally, without any special effort on his part. At this point, lost orientation and sense of place. The existence of the body, mind or the environment is not realized. There is only doubt. This is the true state of doubt.
In fact, the initial stage can not be regarded as true lessons Chan. Dealing simply engaged in illusory thoughts. Only when the question naturally arises, it can be called the true classes. This moment is a critical point, and dealing with it is easy to deviate from the correct path:
1. At this point, there is the state of purity and clarity, and boundless sense of light, peace and quiet. However, when dealing with can not save its state of knowledge and enlightenment (knowledge is wisdom, and not misleading: enlightenment, enlightenment is samadhi, and not a mess), he falls into a light, bright state of mental lethargy and dullness.
If at this moment next to be discriminating man, he can immediately tell him to do so and hit his stick, chasing all the clouds and smoke. Many people become illumined it this way.
2. At this point, there is the state of clarity and purity, emptiness and blank. If not, then the question is lost. Then this state - "no content", meaning that dealing does not make any further effort to continue their studies. This is what is meant by "rock with the dried wood or stone, soaked in cold water." In this situation, a practitioner should "rise up".
"Rise up" means to develop knowledge and enlightenment. This is different from what it was before, when the question was rude. Now it should be fine - a thought that is continuous and very, very thin. With absolute clarity it - anti-reflective and calm, motionless and still full of knowledge. Like the smoke from the fire, ready to just about rolled down, it is a narrow continuous flow.
When dealing with up to this point, you must have a very accurate eye on their feelings, not to try to more "rebel". "Revolt" at the moment would be the same as putting one's head to another.
Once a monk asked the Ch'an master Chao-Chou: "What should I do when nothing comes?" Chao-Chou replied: "Add". Then the monk asked: "If nothing comes, that we should defer?" Chao-Chou replied: "If it can not be postponed, take it."
This dialogue can be precisely attributed to such a situation. The true flavor of this state can not be described. It's like a person who drinks the water - only he knows how it is cool or warm. If a person reaches this state, he will understand it naturally. If he is not in this state, no explanation will not help. Master sword fencing to offer a sword, do not show my poems to anyone who is not a poet.
Working with the Hua-tou and circulation inside to hear their true nature
One might ask: "How in the study of Chan takes into account the method of treatment of the bodhisattva Avalokiteshvara inside himself, to hear the true nature of his I?" I already explained that working with hua-tou is that at any given time have only one thought, purposeful shedding light inside themselves to "what is born and not destroyed." Shedding light inside themselves - a reflection. The true nature of me - is that there can be neither born nor destroyed.
When the "hearing" and "shedding light" follow the sound and form in the normal flow of worldly life, hearing is not beyond the boundaries of sound and vision is not beyond the boundaries of form. However, when the turn inward and contemplate the true nature of his I, going against the flow of worldly and not following the sound and shape, then become a clean and transparent. At this time, "hearing" and "shedding light" are not two distinct things.
Thus, we need to know that working with the Hua-tou and circulation inside to hear the true nature of his I did not mean to use the eyes to see and ears to hear. If we use our ears to hear and eyes to see, then we hunt for the sound and form. And, as a result, they will affect us. This is called the subordination of the secular stream.
If dealing with only one thought, purposefully staying in that is not born, does not die, did not follow the sound and shape, with no wandering thoughts, then go against the flow. This is also called to work with the Hua-tou and handling inward, to hear the true nature of his ego. It does not say that you should firmly close their ears and eyes. Just not to bring your mind, following the sound and shape.
The determination to leave samsara, and the generation of forward-mind. In the classroom Chan, the most important thing is to have the conviction to keep the birth and death and looking to generate intelligence. If there is no conviction to leave the birth and death, then you can not generate a "great doubt" and classes will not be effective.
If the mind there is no perseverance and tenacity, the result will be lazy, like the man who is engaged in one day and rest for ten days. Classes will be incomplete and fragmentary. Just develop persistent intelligence, and when the great question arises, desires themselves come to an end. When the time comes, melon itself is separated from the vine.
I'll tell you a story. During the Qin Dynasty, the year Ken Jie (1900), when the eight states of the world sent their allied troops in Beijing, the Emperor Kwang-Su fled from Beijing to the west in the province of Shensi. Every day he walked ten miles. When he walked along the road, a farmer offered him the stems of sweet potatoes. After eating them, the emperor asked the farmer what it is, because what he ate, it was very tasty.
Now think about the ordinary, inspiring awe and fear behavior of the emperor and his arrogance! How do you think how long he could continue to maintain its imperial posture after such a long journey on foot? You think he's ever been hungry? Do you think he ever had to eat the stems of sweet potatoes? At that time, he threw all his self-importance.
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