The mentality of going in and out

The upper-left Buddhism spread to the south divides the method of practice into 40 kinds of karma. Meditators can choose one of the meditation places that suits them as a convenient way to enter the door. However, among the 40 kinds of stoppages, the Zen instructors value the concept of income and expenditure most.

The Buddha taught the practice method of drawing the heart into the heart in the classics such as Jing Chu in the New Year. The Buddha said in the Buddhist scriptures:

"The library, here, before the library goes to the forest, before the big tree, or before the empty spare place, sits, keeps the body straight, and lets mindfulness appear in front of you. He only thinks about income, only about income.

1, when the income is long, I know: "My income is long. 』

When the interest rate was long, I realized, "My interest rate is long." 』

2. When my income is short, I know: "My income is short. 』

When the interest rate was empty, I realized, "My interest rate is empty." 』

3. He learned: "I will be aware of my whole body and income. 』

He learned: "I will be aware of the whole body and breathing." 』

He learned: "I will walk leisurely and earn income." 』

He learned: "I will walk calmly and catch my breath." 』 」

At the beginning of meditation, you can find a quiet, quiet and noisy place suitable for meditation, sit in a comfortable, natural and lasting posture, keep your body straight, then close your eyes and set mindfulness as the goal of meditation-breathing. You should try to understand the breath coming in and out of your body through your nostrils (nasal breathing when breathing); You should only feel the breath coming in and out at a certain point directly under the nose (between people) or at the exit of the nose, and don't follow the breath into the body or out of the body. If the fruit goes in and out with the breath, it is difficult to practice successfully. On the contrary, breath can only be cultivated and meditated at the most obvious point where it touches the skin.

Don't pay attention to the ego stage or the * * * stage. Self-phase refers to the unique characteristics of earth, water, fire and wind in the breath, such as softness, fluidity, cold and warmth. * * * phase is the non-righteousness, bitterness and selflessness of qi. At the same time, don't pay attention to the feeling that the breath scratches the skin, because the feeling of the skin belongs to the touch, not the edge of the soul.

Just realize the true nature of income and expenditure. The essence of revenue and expenditure is the origin of the concept of revenue and expenditure, that is, the object that must be paid special attention to in cultivating motivation. If a meditator has practiced this meditation method in the past, he will be able to concentrate on breathing easily.

If there is no way to pay attention to income and output easily, Jing Qing Dao Lun suggested using the method of calculating interest to help cultivate the fixed force. At the end of each breath, the number is: "in, out, one; In, out, two; In, out, three; ..... in, out, eight ".

At least five, but not more than ten. Usually the number of meditators is eight, because it reminds them that meditators are practicing the Eight Holy Paths. Meditators should make up their minds not to let their hearts drift to other places during the break, but only to be aware of breathing calmly. If you count your breath like this, you can make your mind pay attention to it, and you can only know your breath calmly and simply. Be careful to become single-minded, pure and less delusional, and you can give up the number of interests and only know that it is outside.

After being able to pay attention to this for at least half an hour, the meditator can cultivate awareness of the length of income and expenditure. We should only be aware of the length of time that the breath passes through the nostril contact point and the length of time that it goes in and out. But from the beginning to the end, we should only pay attention to the breath of nature, and should not deliberately make it longer or shorter.

For some meditators, Zen phase may appear at this stage. However, if you can calmly pay attention to meditation for about an hour, the meditator can consciously breathe the whole process from beginning to end (full breathing; The whole body's interest; At the beginning, during and after the break). If you practice this kind of meditation, can Zen appear? If Zen appears, don't immediately turn your attention to Zen, but continue to realize your own breath.

If you realize that the whole process from beginning to end lasts about an hour at a time, you should make up your mind to calm down and then focus on the whole process from beginning to end at a time. Don't try to calm your breath by any means, because doing so will lose your constant strength. At this stage, all you need to do is make a decision, let the breath calm down, and then continue to focus on the breath. By practicing this method, breathing will become calm and Zen will appear.

When Zen is about to appear, many meditators will encounter some difficulties. Many meditation practitioners find that breathing becomes very subtle and they cannot perceive breathing clearly. If this happens, the meditator should keep a sense. Before that, he can pay attention to the point of breathing until it reappears.

Nimita is the object that the mind pays special attention to when practicing, and it is the shadow or outline of the mind. Zen is generally based on color method, and the Zen achieved by this phase belongs to the color world.

Everyone is different from the Zen phase produced by the concept of practicing income and ambition. Different people will have different forms of Zen, because they are born from "thinking" for Zen. Pure white Zen elephants like marshmallows are mostly Ugaha-Nimita, because they are often opaque and not bright. When Zen is as bright, radiant and transparent as the morning star, it is "like" (pa? Ihaga-Nimita). When the Zen phase is like a ruby or gemstone and it is not bright, it is taken; It's similar when it's bright and shiny.

When we reach this stage, it is very important not to play Zen, not to let Zen disappear, and not to change its shape or appearance. If you do this, the concentration will stop, there is no way to continue to improve, and the meditation can be lost. Therefore, when Zen is still unstable, don't shift the focus from breath to Zen. If the Zen phase appears far in front of the meditator, don't pay attention to it, but just continue to pay attention to the breath through the contact point, and slowly the Zen phase will automatically move closer and stay at the contact point.

If Zen appears at the contact point and remains stable, and it seems that Zen is Qi and Qi is Zen, then you can forget to remember Qi and only pay attention to Zen. When you continue to pay attention to Zen, it becomes whiter and whiter. When it is as white as cotton, this is taking pictures. Keep a cool eye on white for an hour, two hours, three hours or more, and it will become clear, bright and shiny. This is the similarity. At this stage, the meditator should make up his mind and practice focusing his mind on the similarity for one hour, two hours or three hours until he succeeds.

At this stage, the meditator will arrive at upacàra or appanà. Going near Zen is the decision to go near Zen before entering Zen; Anchoring is Zen (the complete and exclusive state of Jana's heart).

These two kinds of meditation are based on similarity, and the difference is that the Zen branch of meditation has not developed to a powerful level recently. For this reason, the recent trip has been "distracted" (bhava? Ga can still live, but the meditator can get distracted. Meditators who have seen this phenomenon will say that everything has stopped, and even think that this is "nirvana". In fact, the mind has not stopped, but the meditator has not been able to perceive it enough, because mind wandering is very subtle.

In order to avoid distraction and constantly improve their strength, meditators must borrow five sources: practice and diligence (v? Riya), sati (Sati), samàdhi (Samà dhi) and Hui (pa à à à à are used to motivate the mind to focus on similarity. Belief refers to believing that practicing interesting ideas can prove that you can enter Zen; Diligence refers to the stage from meditation to meditation; Mindfulness refers to the fate of not forgetting missing; Ding refers to the place where the mind focuses on the concept of interest; Wisdom means knowing the origin of the idea of going in and out.

When all the five roots are cultivated, Hengli will get closer and closer to the line and reach a safe stop. By the time of Zen, the mind will be constantly aware of each other, which can last for hours, even all night or all day.

After meditation continues to focus on the similarity of two or three hours, the meditator should try to identify the inner meaning (bhava? Ga is divided into two parts, that is, where the heart depends. If you practice this for many times, you can realize the similarity between the meaning of relying on the heart and the existing meaning. You should try to realize the five branches of Zen, namely, seeking, serving, enjoying, enjoying and being one-sided, and get to know the Yi Chan branch once. Keep practicing until you can recognize all five branches of Zen at the same time. The five branches of Zen in Yi Chan are:

Vitaka: directing and putting his heart into portraits;

Vicàra: persistently paying attention to the similarity of meaning;

Hi (p? Ti): I like joy

4.sukha: The pleasure or pleasure during physical examination is similar;

5.ekaggatà: Pay attention to similarity wholeheartedly.

Individually called Zen branch (jhàna? Ga), but the whole body is called Zen. When you start practicing Zen, you should practice meditation for a long time instead of spending too much time identifying the branches of Zen. At the same time, we should also practice the five self-natures of early Zen:

1, turn to self-existence: can you turn your heart to Zen after making a decision?

2. Settle in: You can settle in whenever you want;

3, live in: how long can you stay according to your intended intention;

4. Self-determination: it can be determined within a predetermined time;

5, provincial self-sufficiency: can identify Zen branches.

After mastering the Yi Chan, you can practice the second Zen, the third Zen and the fourth Zen to keep up with their five-self existence.

The meditator's determination will increase with the practice of four kinds of meditation, and his breathing will become more and more calm. When entering the fourth meditation, stop breathing after breathing.

After the meditator reaches the fourth meditation and the existence of five self-natures, when the light produced by meditation is dazzling, bright and radiant, he can continue to practice for 32 times (earth time, water time, fire time, wind time, green time, Huang Shi time, red time, white time, bright time, limited space time) and four times to fade (no time, no time to know, no place to decide, no time to think).

In this paper, the meditation method of upper-left Buddhism is discussed by taking the meditation method taught by the most venerable person in Myanmar, Ba Otava Yesaya Dao as an example.