Release: 20 17-06- 17 Source: Zen Culture Network

Through meditation on the four postures in daily life, we can realize that all the ways and means of doing things are just five connotations, which are born and died by karma, so for them, there is no love, ignorance and delusion-no greed, no persistence and no delusion. You can be free without any persistence.

Excerpts from the classics of the masters at the beginning of college.

Four powers (walking, living, sitting, lying-knowing body posture)

Our life is inseparable from these four basic postures, namely, walking, living, sitting and lying. Only in this way can we achieve the Arhat Road and achieve liberation. But for beginners, it is still necessary to reduce the practice of standing meditation and lying meditation, because standing meditation will make you stiff and heavy soon, and then you will be very painful. If you want to practice, it will interfere with your practice. Practice less. You should also practice lying meditation less. You should know that the sleeping meditation in the south is different from the sleeping light method in Yamatonokusushi. Of course, it is smart to practice the Light Method, because he practices the Light Method in his sleep. But you should always stay awake and be aware of this leaning meditation. If you learn recumbent meditation for beginners, you will fall asleep before you start practicing. Sleep after breakfast, wake up at lunch, sleep after lunch, and sleep all day. This is unacceptable. If you do this, you will become more and more slack and lazy. So it is easy to cause drowsiness. If you lie in this prone position, it is difficult to maintain consciousness and need less repair.

How to practice through walking, living, sitting and lying in four dignity, and then achieve liberation? For example, how can we practice Zen? Let's look at the following passage:

Repeat, monks! When the monk was walking, he realized, "I am walking. When I was standing, I realized, "I'm standing. "When I was sitting, I realized," I was sitting. When I was lying down, I realized, "I'm lying down." No matter what posture, I know it truthfully.

Practice Zen in this way. Some people just walk slowly and keep thinking about it. I lift my left leg and then put it down, and then lift my right leg. Is this meditation? That's not true. Meditation is not like this. If you practice like this, of course you can calm your mind, but this is not meditation, not real meditation, but just preparation for meditation. In fact, if you really want to practice Zen, you should first cultivate your concentration on the path you often take and stand at that starting point.

For example, if you practice the concept of sum first, or the concept of four boundaries of difference, you can see color gathering, and when you see color gathering, you can see color recognition. You can identify the color method, and then analyze it, and find out that their final color method is nothing more than the earth, water, fire and wind, and see the twelve special phases of the earth, water, fire and wind; Then start and walk slowly, which is the beginning of practicing Zen; Then observe that when walking, this heart will produce many psychological coloring methods. For example, before you take a step, you must have an idea in your mind. I want to walk and lift my left leg. When you think about this problem together, you will have many color methods, which are called the idea color method, and then you will be instructed to lift your legs. Therefore, observation is necessary, because the concept of "walking" has produced many psychological methods; At the same time, we should also observe that because of the idea of "walking", this idea has spawned many mental processes. The mental process consists of an idea rotation center and seven fast moving centers. This center has twelve names, and each quick-acting center has more than thirty names. Only in this way can we really practice Zen. I'm not saying: ah, I'm walking. If I knew I was walking, I just wanted to meditate. That's not true.

It is not surprising that people may not understand it for a while. If you haven't systematically studied the concept of the Four Difference Realm, you don't know what you are talking about and how to fix it. But it is good to learn. After learning it, I know how to fix it, and how to fix the concept of four realms. What we particularly emphasize is that the concept of peace and the concept of the difference between the four realms are very, very important for beginners. You turn this door of meaning to the twelve names in your heart, and you can identify all seven fast-moving hearts and more than 30 names in each fast-moving heart. At this time, you really have no ego, no ego, not words, but evidence. Knowing these names is nothing more than a collection of four meanings, that is, the collection of accepting righteousness, meaning, acting righteousness and knowing righteousness. All driving and driven colors are color connotations, and all names are cognitive connotations. Only by observing the five elements in meditation can we really practice meditation. If we can really observe the five aggregates in meditation, we can prove that the names and colors are different, and then observe the birth and death of the five aggregates.

If so, he lives in the body and observes the inner body; Or live in the body and see the outside world; Or live in the body and obey the inside and outside. He lives in his own body and lives by obeying the law; Or live in the body and watch the law die; Or live in the body and watch life and death.

Earlier, we talked about walking meditation, standing meditation, sitting meditation and lying meditation all practiced like that. Then we should further observe, observe inside and outside, and observe birth and death. Vipassana is to look at one's own five bodies and five hearts, while appearance is to look at others' five bodies and five hearts; Then look inside and outside alternately, thus breaking all the micro-persistence. That kind of greed for other people's bodies has also been broken in detail, and all the ways of doing things are impermanent, bitter and egoless. Then we must observe the birth, death and illness.

Looking at the karma of the five aggregates, the karma of the five aggregates is impermanent, bitter and egoless, which enables me to free my mind, break my hold and achieve liberation.

In meditation, we should pay attention to the causes and causes of death of the five aggregates after they prove that their names, colors and wisdom are different. Firstly, the fifth origin method is used to observe the far-reaching causes of the five connotations of body and mind. Because of our past troubles and karma; There are three trouble wheels, namely ignorance, love and taking. There are two wheels, namely, the line and the industry. Because the wheel of worry leads to the wheel of karma, because of the wheel of karma, we feel the birth of the five meanings of karma in this life. This is the specific practice method of "he lives in the body and observes the body" mentioned in the scripture.

Then, observing, because ignorance, love, taking, doing and having karma have all been completely destroyed, the five aggregates of Nirvana have also been completely destroyed. This is the specific practical method of observing the destruction of karma, which is what the scripture says, "or stay in the body and watch the destruction of the law."

Then, "or live and watch the birth and death method", that is, after watching the birth and death of karma, it depends on the birth and death of the present. The five causes of the wheel of worry and the wheel of karma are bad, which are destroyed from birth, that is, born and destroyed; At present, the five elements of karma are also born and die, that is, born and die; Therefore, it is impermanent, bitter and egoless, so you can practice Zen in this way.

The following are the achievements of cultivating four dignity:

Or he established the mindfulness of "only body", so he established mindfulness only for higher wisdom and mindfulness. He has no fixed place and is not attached to everything in the world.

If a monk lives in the body, follow the body.

Through meditation on the four postures in daily life, we can realize that all the ways and means of doing things are just five connotations, which are born and died by karma, so for them, there is no love, ignorance and delusion-no greed, no persistence and no delusion. You can be free without any persistence. In this way, meditation on the four dignity of the body is to become a kind of meditation, and meditation can achieve liberation and make us a holy road.

Why do we meditate? Why do you want to attend the Zen Culture University Hall? Because meditation can help us achieve a free and happy heart.

Some people have inexhaustible wealth and can buy things at will, but they can't buy happiness.

Some people have great power and can dominate others at will, but they are helpless about their own troubles.

Then the meditator has a free heart. How to own it? In the way we said before, you can see all the roads, all the roads. By distinguishing the color method from the name method, you can really prove that everything is just the accumulation of five aggregates. And how was this five aggregates born? How to extinguish it? Can know. In this way, our hearts will have no persistence, no obstacles, and truly achieve the freedom of the heart.

Then when facing any realm, you can be happy and carefree, and you can be happy. So what kind of life do you choose? Are you chasing after inexhaustible wealth? Or the right to pursue heat? Still want to achieve a free heart?

Especially those who practice meditation very skillfully, it is not necessary to sit in the right place. By meditating at this time, they can achieve, practice and observe Zen. In all postures, he can achieve the wisdom of observing Zen, prove the holy way and enter Zen.

For example, the venerable Sharifutsu and the venerable Xu Bodhi are good examples. The venerable Sharifutsu is a master of extinction. When we went to Nalanduo Temple, we saw the Sharifutsu stupa, which was very lucky. It is also the place where the venerable Sharifutsu was born, and the venerable was born in the village near that place. The venerable Sharifutsu is a master of extinction. Southern Buddhism Monastery doesn't make a fire to cook, but monks want a bowl every day. Sharifutsu, who is highly respected, goes in and out at every door every day, and then comes out to receive support.

The first bodhisattva who solved the problem was proficient in compassion Zen and compassion. Before each visit, he always enters compassion meditation, then comes out of compassion meditation, and then receives it. Everyone should know that you can't practice this concept of harmony together. It's hard to achieve. If you want to practice Zen, you must first decide and then practice Zen.

You see, these two respected people showed us an example. Because both venerable persons hope that the giver can get the greatest benefit and the most extraordinary benefit. So they all come out from a fixed position before accepting confession, and then come out from a fixed position before accepting confession. In that case, superior good deeds and boundless good deeds will all be produced in the mental process of the giver. Therefore, all of them can achieve Zen by walking, living, sitting and lying down, and they can practice Zen, realize wisdom and prove that there is no self.