Meditation is daily life, and daily life is meditation.
Studying Buddhism is to study yourself, and studying yourself is to forget yourself.
Meditation is daily life, and daily life is meditation. The purpose of meditation is to return to a clean lifestyle and transcend all gains and losses, fame and fortune. The purpose of our practice is only to keep the truth. Return to your true existence through practice, and return to yourself who will always be like everything and Buddha.
Studying Buddhism is to study yourself, and studying yourself is to forget yourself. When we forget ourselves, we will gradually become the real activity of existence (that is, reality). After realizing this fact, there will be no worries in this world, and we can enjoy life carefree. The purpose of practice is to realize this fact. People who study Zen should teach themselves.
We are born without ourselves. When our life is full of all kinds of self-centered ideas, such a life is called "karma life", and the purpose of our practice is to cut off the heart revolving around "karma".
Meditation is not for enlightenment, as long as meditation, enlightenment is among them. According to the understanding of traditional Buddhism, there is no ego in our nature. When we get rid of the concept of "I", we can look at life from the perspective of Buddha. The concept of "I" is just an obsession, which will blind our Buddha nature. But we always create this "I" and repeat this process. As a result, our life is completely filled with all kinds of self-centered ideas, and this kind of life is called "career life". Buddha's life should not be a karma. The purpose of our practice is to break the heart that revolves around karma. Any practice with gains and losses is just karma. So when practicing, you need to get rid of any self-centered ideas and do your best at every moment. We should continue to meditate, keep a firm belief in our true nature, break through the shackles of karma and find our correct position in this world.
Be prepared to look at things and think, which is called the emptiness of the heart. The emptiness of the heart is the original essence of the heart. Hold an open attitude towards everything, think wholeheartedly, and look at everything as it really is without any effort.
"initial heart" is self-sufficient. Always be rich and self-sufficient, don't lose your mind. A self-sufficient heart is different from a closed heart. It is an empty heart, a heart ready to accept, and an open attitude towards everything. We should think wholeheartedly and look at everything as it really is effortlessly. Just to see, just to be ready to see with all your heart, this is meditation. Be prepared to look at things and think, which is called the emptiness of the heart. The emptiness of the heart is the original essence of the heart. Whether there is an object or not, your heart should be steady and not scattered. This is meditation. Emptiness makes you understand everything
A stable and unfocused mind, ready to think at any time, is "mindfulness".
Keep your mind focused. This is "reading". A stable and unfocused mind, ready to think at any time, is "mindfulness". Mindfulness is also wisdom. Here, the mind is wisdom. Wisdom comes from "thinking".
Putting enlightenment before practice or thinking, enlightenment means believing that "nothing" and "nothing" are things ready to pose a specific form at any time, and there are certain laws, theories or truths in activities. Such "nothingness" is the Buddha's nature, which is the Buddha itself.
Nature is a feeling independent of everything and an activity based on "nothing". Everything has its color and phase, and this color and phase are completely in harmony with other things that exist. In this way, there will be no worries. This is "nature". When your heart is entangled with other ideas or other people's ideas, you are not independent, you are not yourself, which is unnatural. "Vacuum is wonderful" means that all wonderful things come from real emptiness. Without "nothing", there is no nature, and there is no real existence. Real existence comes from "nothing"-one moment after another. Nothing lasts forever, everything emerges from there. You have to devote yourself to everything and give yourself completely, so that you will get "nothing". If everything you do is out of thin air, you will have everything. This attitude is also called "softhearted", and "softhearted" is a soft and natural heart. To have a soft heart, you need to get rid of all prejudices. When we think or observe things, we should be unimpeded. We should accept everything as it is and not force it at all. Our hearts should be soft and open enough to understand the reality of things.
"Nothing" is something that is ready to assume a specific form at any time, and has certain laws, theories or truths in its activities. Such "nothingness" is the Buddha's nature, which is the Buddha itself. When such existence is personified, we call it "Buddha"; When we understand it as the ultimate truth, we call it "law"; When we accept this truth, as a part of Buddha, we call ourselves "monks". Although there are three kinds of Buddha statues, they are all the same, colorless and ready to be covered with special hues.
During meditation, we are nothing. We don't even realize who we are. We were just sitting. But when we stand up, we exist again, which is the first step of creation. You exist, everything exists, and everything is created at the same moment. When we emerge from "nothing" and everything emerges from "nothing", we will see a brand-new creation, that is nothing. We should forget what we do day after day. This is the real perseverance. We should do something new. Of course, when doing new things, we should learn from the old things, but we should not cling to what we have done, but just reflect on it. But the future is the future, and the past is the past. What we should do now is to do something new. This is "giving paramita"-what we give and create for ourselves. Giving is persistence.
Fickle.
Everyone has Buddha nature, but it can't be proved because of delusion and persistence.
The basic teaching method of Buddhism is "impermanence", that is, becoming lifeless. For everything, impermanence is the basic truth. "impermanence" can also be understood as "no self", and the self-nature of everything is nothing more than change itself, which is also the self-nature of everything. Change the way of thinking and accept impermanence, and we will no longer suffer. Finding happiness in pain is the only way for us to accept the impermanent truth.
Man is a drop of water in a waterfall. Water droplets are not separated from each other at first, but part of the whole river. Later, it was only because this water drop was separated from other water drops that it encountered difficulties when it fell, and it was also because it was separated from other water drops that it began to feel. With worldly desires, all kinds of troubles arise. When the water drops fall into the river and return to the original "exactly the same", there will be no individual feeling. It returned to its nature and found calmness. Practice is to find the Buddha nature of the unity of body and mind and everything in the process of separating from other water drops. Buddha nature is everyone's own, and everyone has Buddha nature. Each of us has the wisdom and virtue of Tathagata, but we can't prove it because of delusion and persistence.
To live in Buddha's nature, let the ego die in an instant. When we lose our balance, we will die, but at the same time we will thrive. Everything we see is constant and unbalanced. Everything looks beautiful because it is out of balance, but its "background" always shows complete harmony. If you only see the appearance of everything and don't realize that Buddha nature is their background, you will feel that everything is bitter. But when we put all this in the context of Buddhism, we will understand that suffering itself is the way we should live and the way we expand our lives.
The so-called "quiet" is to let nature take its course. When extra things are added, it is no longer clean; When a thing becomes binary, it is not clean.
The most important thing in practice is to make correct efforts. The correct direction of efforts is indispensable. When practicing, our efforts should shift from "achieving something" to "achieving nothing", rather than pursuing results. If you do something with a "nothing" mentality, then it contains positive qualities. On the contrary, if you put in some special efforts to do something, it will have some unnecessary and redundant components. We should discard the extra ingredients. The so-called "quietness" refers to making things "as they are", and when extra things are added, they are no longer clean; When a thing becomes binary, it is not clean. If you think that "meditation" can get you anything, then your practice is not clean. If you are meditating, meditate. If enlightenment comes, let it come. Let's not cling to enlightenment, even if you don't realize it, the essence of meditation always exists in your meditation, so don't think about what you may get from meditation. You already have everything in your pure nature.
? ? Second, just meditation.
In meditation, you should concentrate on breathing and then let it go.
In meditation, we should focus on "breathing". We should be aware of every phone call and every breath. Being aware of breathing means being aware of our cosmic nature, that is, our own "Buddha nature". Everything is "neither two nor one" and "both two and one". The so-called "I" is just two movable doors that we open and close between a breath and a breath. It just turned on and off, that's all. There is nothing in this door: no "I", no world, no body and mind, only two movable doors. At this moment, the movable door opens in one direction, and at the next moment, the movable door opens in the opposite direction. Every moment, each of us is repeating this activity. There is neither a concept of time nor a concept of space. Time and space are one. There is no separation of time and space, no opposition between good and evil.
Focus on breathing and then let go. Strictly speaking, in practice, any deliberate effort is not good, because it will cause more ripples in the heart. Without efforts, absolute peace is impossible. We must work hard, but in the process of working hard, we must forget ourselves. We should focus on breathing until we are no longer aware of our breathing. First, we understand that we have the inner strength to clean ourselves and make the surroundings quiet, so that we can walk correctly, learn from everything around us and become friendly to everything around us.
Misconceptions are just ripples in your heart. A heart with ripples is not a heart full of distractions, but an enlarged heart. A generous heart is an all-inclusive heart.
The original intention of Zen is to look at things as they are and let everything come and go. This is the broadest sense of putting everything under control. So when you meditate, don't be bothered by distractions, let them come and go freely, and then these distractions will be controlled by you. It seems that distractions come from the outside of your heart, but in fact, distractions are just ripples in your heart. As long as you are not moved by distractions, distractions will gradually calm down.
The big heart is an all-inclusive heart, and care is a heart that is connected with external things. In fact, two hearts are the same thing, just because of your different understanding, which in turn makes your attitude towards life different. Great heart and prudence are one. The big heart has no expectations of the outside world, and its heart is always full. A heart with ripples is not a heart full of disturbances, but an enlarged heart. Everything you have experienced is the expression of a big heart. The purpose of great activities is to expand oneself through various experiences. On the one hand, one experience after another is brand-new, on the other hand, they are just the continuation or repeated development of the same big heart. With a broad heart, we will accept every experience, just as we realize that the face we see in every mirror is our own. We need not be afraid of losing this big heart. It won't come or go. With this experience, we will not be afraid of death, nor will we feel pain because of old age and illness. Because we regard all aspects of life as the development of a big heart and taste it, we don't cherish any excessive joy. In this way, we are calm. Therefore, we should be grateful for the ripples in our hearts, because in the end, they will nourish our practice.
We often need to think before we do something, but correct thinking will not leave any shadow. Thought it would leave traces, which came from our relatively chaotic hearts. Relative heart is a heart that contrasts with other things, so it is a heart that draws its own boundaries. It is this "caution" that leads to greed and leaves its own traces. We should not forget what we have done, but we should not leave unnecessary marks in our memory. Leaving traces and remembering the past are two different things. In order not to leave any trace, when we do anything, we should devote ourselves wholeheartedly and concentrate on the matter at hand. Things should be done thoroughly, like a blazing bonfire, not a smoking fire. We should burn ourselves completely. If we don't burn ourselves completely, our own traces will remain on what we do. Meditation is a clean activity, leaving nothing but ashes, which is the purpose of our practice. If we meditate wholeheartedly, then every moment in our life is meditation, so that we will become one with Zen, and there will be no more me and meditation. This is nirvana.
Practice requires day-to-day meditation, spiritual repetition and persistent implementation.
Practice requires day-to-day meditation, spiritual repetition and persistent implementation. Zen is not some kind of stimulation. Zen just focuses on our general daily affairs. If we make ourselves too excited, we will be completely integrated into the busy life and then lose our way. If your heart is quiet and unchanging, then even if you are in a noisy world, you will not be disturbed. Although you are in the center of noise and change, your heart will remain quiet and stable. As long as you can persevere in quiet and ordinary practice, your personality will be established. The person who knows himself best is himself. We know what kind of "temperature" we need, and we know what we really need. We know our mentality and ability range, so don't overload ourselves.
Third, on the road of practice
Real communication is based on mutual honesty. Don't deliberately cater to others, the most important thing is to express yourself truly. Be true to yourself and be open to yourself.
Communication is very important in meditation. Zen attaches great importance to frankness. Real communication is based on mutual honesty. Don't deliberately cater to others, the most important thing is to express yourself truly, so that you will be happy and others will be happy. Be true to yourself and be open to yourself. The true self is to show yourself naturally. Be loyal to your feelings, your heart, and your thoughts, and you should have no reservations, so that the other party can understand you more easily. When listening to others, we should put aside all prejudices and subjective opinions, only listen to the other person and observe his way of speaking, and we should not have too many value judgments on right and wrong, good and evil. We should just listen and accept, which is the correct way for us to communicate with others. When you speak, you should adjust your way of speaking according to different situations.
Everything is practice. Speaking is a kind of practice, and listening is also a kind of practice. Speak when you should, and don't try to express some intellectual and biased ideas; We should just listen when listening, and don't try to understand what we hear from a biased perspective.
If you say something to someone and he doesn't agree, don't try to convince him rationally. Don't argue with him, just listen to his objections and let him find out where he is wrong. Don't impose ideas on others, think with others.
Do what you should do now, do what you have to do, and do your best with the sole purpose of "doing things well". This is meditation.
What we should do now and what we must do is meditation. What we should do is to do what we should do and do it well. We should live in the present, take "doing things well" as the sole purpose, go all out, lose nothing and earn nothing, then everything we do is real practice. Be sincere and do your best at all times.