Please read. Do you know Buddhism? "Introduction to Seated Buddhism"-VEN. Mahinda's works
2. Correct meditation
Find a quiet place. When meditating, go back to your seat and sit down, but pay attention to the requirements of your seat. You can find a well-ventilated place first, and then find a comfortable cushion. The cushion should not be too hard or too soft, the hardness should be moderate, and the hips should be raised a little. Why? If a person sits directly on the ground, his center of gravity will slowly lean forward to achieve balance. This situation can be improved if the hips can be slightly raised. It is suggested that the height of the pad can be about four fingers, or a little higher, so that the body can maintain gravity balance and it is easy to sit for a long time.
First, sit down.
He can sit up and down. If you are sitting, I suggest you use a double board. If you can't sit on your legs, don't hug. A single plate will do. Some people may not cross their legs by nature, and it is ok to break up. For obese people, even if they are scattered, they can put one foot in front and one foot in the back. In short, sitting posture should pay attention to two points:
1. Sit comfortably.
Sitting uncomfortable can easily cause pain. If you are uncomfortable sitting, your mind will always focus on posture and physical pain, which will interfere with your concentration. Therefore, sit comfortably. Sitting comfortably, it is not easy to produce physical pain such as pain, numbness, itching and numbness.
2. Be durable.
Don't move around, change your legs often, 10 minute, 15 minute ... when you practice to a certain extent, changing your legs is very taboo; Once he changed his legs, Dingli probably began to decline. So when you start to meditate, choose a comfortable posture and sit continuously. You can sit for an hour or an hour and a half. Try not to change your legs.
Of course, if your leg really hurts so much that you can't continue to meditate, you can still change your leg, but only as a last resort. Don't change your legs when you feel a little pain and numbness. If you get into the habit of changing your legs after sitting for half an hour, your legs will start to hurt after sitting for about half an hour at a time.
If you want to break through this point, you must learn to be patient. When you feel pain in your leg and want to change it, you should make up your mind to say to yourself: Let me sit for another ten minutes before changing my leg. Then put up with it for another ten minutes, and then change legs after ten minutes. So after sitting patiently for about four or five seats, you can sit for forty minutes in a row. After sitting for 40 minutes, it will increase to 50 minutes, one hour and so on. Gradually increase bit by bit, and you will soon overcome the trouble of leg pain.
At the same time, don't pay attention to the pain of your leg when it hurts. When your leg is sore and numb, it will pull your heart over. If you pay attention to leg pain, not only the body feels pain, but also the heart will be affected, which is very unwise. The correct way is: you should use more diligence to pull your heart to the workplace-breathe around your nose-and don't let your leg pain attract your heart! When your leg hurts, you will breathe faster, and you can count your breaths quickly, from 1 to 8 or 10. Say to yourself: Never let go until you count to 80 or 100!
Therefore, in meditation, we should pay attention to making ourselves comfortable, but not too comfortable. If we are too comfortable, our hearts will relax and fall asleep easily. When sitting, you should keep the golden mean, so that you can't be seriously hurt or too comfortable. Just like some people like to concentrate on lying in bed. When they lie down, they become practicing "sleep meditation" instead of practicing their ambitions.
In the process of meditation, if the leg pain has really affected your meditation and interfered with your concentration, you can still change your legs. When changing legs, you should also keep mindfulness. Don't act immediately at the thought of changing legs. You should gradually realize that I want to change my legs, and then change my legs gently. When I change my legs, I will go back to do my own thing and snore. This is a requirement for sitting posture and a solution to leg pain.
In short, sitting comfortably and persistently is to help us improve our concentration. When you sit down, you should concentrate on your career and don't spend too much time on your legs.
Second, be honest.
1, positive-positive but not crooked.
Don't lean your body or head to one side. Some meditators sit for a long time, and their bodies will unconsciously lean to one side; Some people will tilt their heads to one side after sitting for a long time, which is related to their breathing and personal habits. But in any case, when you start sitting, you should keep your body and head straight and not skew.
2, straight-straight without bending.
Keep your upper body naturally straight and don't bend, so as not to bend your spine and press your chest. If the meditator bends down to meditate, problems such as chest tightness and chest pain will soon appear. If you get into the habit, you will not only hold your breath easily in your chest, but also walk like a hunchback.
The book "Big Ideas" says that sitting posture should "keep its integrity". There is also an explanation in pure Taoism. Keeping your body upright means that your spine can neither bend like a bow nor stretch like an arrow. Like a bow, it is called bending, not straight; Straight as an arrow is not integrity. Integrity refers to natural straightness, not straightness. If you stretch and straighten for a long time, you will feel uncomfortable and even sore around your back. We should use a natural sitting posture to keep the upper body upright, straight but not crooked, straight but not bent.
Keep your upper body upright and adjust the relationship between your neck and head. Don't lower your head too much and don't raise your head too much. Some people will slowly tilt their heads up or down during meditation, which is related to their personal breathing. If he inhales long and exhales short, his head will slowly tilt up; If he inhales short and exhales long, his head will hang down slowly.
Some meditators sit with their faces tilted to one side, which is also related to their breathing. Sometimes, the exhalation of our two nostrils is different. If he is venting on the left, his head will slowly tilt to the right. So is leaning to the left. In addition, it has something to do with your own habits. If you find that your body is always leaning to one side, or your head is leaning to one side, you should correct it after being alert and form the habit of keeping your body upright. If you get used to it, the spine will be compressed and twisted over time, causing unnecessary problems caused by incorrect meditation posture.
The best way to keep your body upright is to form a vertical line from the bridge of your nose to your navel. After keeping the upper body upright, you can put your hands anywhere, either with your hands folded, hanging in front of your feet or on your knees. As long as you feel natural, don't pretend. In short, the head, neck, body, hands and feet should be kept in a natural and comfortable state. Then close your eyes, don't open your eyes, don't open your eyes slightly, but close your eyes and meditate.
Before meditation, can you also check whether your body will tighten? Where have you never relaxed? Some meditators will unconsciously tighten their heads and necks during meditation, which will cause pain and stiffness in their heads and necks over time, and even make them feel scared at the thought of meditation.
Therefore, before you start meditation, you should check whether your body is already in a soft state. The softness mentioned here is not softness, nor weakness, but that the body is in a relaxed, natural and comfortable posture and a state suitable for meditation.
When the body is in a state of natural relaxation, take back the wandering heart, don't look back, don't plan for the future, let go of everything that has nothing to do with meditation first, and decide to return to the present and return to your meditation practice.
Heart climbing and distraction do not correspond to our karma. Only by being single-minded and calm can we correspond to our cause. So, don't focus on breathing with a heart that doesn't correspond to meditation. Let the heart be in a calm, natural, clean and impurity-free state. After you have the quality of meditation in your heart, establish mindfulness in the area above the nose, people or lips, so that your heart can only focus on breathing in and out of this area.
Third, decide the fate.
Put your mind in front of you-let your mind stay on the breath around the nose-head contact point. The "front" here refers to business office. What is a business office?
Pali kammahàna business office. Kamma, transliterated as karma in ancient Sanskrit, means karma in Pali, which means work and creation. Haàna of Kammahàna has several meanings, which can be cause, reason and truth, or place, place, residence, state and so on. Therefore, kammahàna literally translates as workplace, which means a place to work. What kind of job? Heart work! Where does the heart work? Working in the area of nostril outlet, the breathing in this area of nostril outlet is where our heart works.
Generally speaking, industry departments can also be understood as conventions. Dhammapariyàya, a method of meditation.
There are three meanings of practicing and entering the ambition:
1, the secret idea-the method of focusing on breathing and cultivating concentration is called entering the industry. Here, karma is the practice of practice.
2, breathing itself-breathing itself is karma. Because the heart works on breath, it is our business to focus on breath. When you say focus on your career, you mean focus on your own breathing.
3, the area around the nose-what we call focused breathing in the industry, that is to say, focusing on the area around the contact point. The nose and the area around people can also be called karma.
Therefore, there are three ways to understand karma: the first refers to the practice method of focusing on breathing; The second refers to breathing itself; The third refers to the area where breathing enters and exits.
It is also very important that every meditator must know that he should only focus on breathing itself!
Breathing itself is breathing, why should we emphasize it? We can do an experiment here. If we try to analyze breathing, we will be able to find that there are many ways to breathe. For example, now let you pay attention to the coolness when inhaling, can you? Yes! You will be able to find a cool feeling on your nose or people. If you pay attention to the warm breath, can you? It is also possible. In the same way, you can pay attention to the softness, smoothness, lightness, smoothness and push of breathing.
Then, can we put our hearts in the people's area and practice our ambitions with the feeling of skin? No way! If you focus on the feeling here, you will focus on the touch of fate. Because skin belongs to the root of the body, the edge of the root of the body is touched. There are three kinds of contact: the first is the boundary; The second is the fire world; The third is the wind world.
Our bodies can feel hard and soft. At the same time, roughness, smoothness, weight and brightness are all special features of the boundary. They belong to the sense of touch and are felt through the body. What the body touches is what it touches.
It's very hot now, and our bodies can feel the heat. If you put your hand into the water, you will feel cold. Therefore, the body can feel hot and cold. Cold and heat belong to the world of fire and are in contact with each other.
If someone pats you, or accidentally bumps into the table, you will feel the impact. This is the wind boundary, because the impact and push are strong winds.
So our bodies can touch three fates: earth, fire and wind. If we are aware of warmth, cold, numbness, gentleness and so on. Between people, we are only practicing our sense of skin here, not our ambition. Although it is very simple to cultivate the mind, you only need to pay attention to breathing, but because there are too many ways to breathe, you will take a detour and find the wrong person if you are not careful. So here we use Abidharma's analytical method to explain it.
Entering the heart, as the name implies, is to settle mindfulness in breathing. So what does breathing belong to? Breathing belongs to the law. Not because of color, sound, fragrance (taste), taste and touch, but because of law. Why? Because breathing is a conceptual method (Pa1644), breathing is not the fate of eyes, not seeing breathing with eyes, not listening to breathing with ears, not smelling breathing with nose, not breathing with tongue, not touching breathing with body, but knowing breathing with our hearts. Why? Because the fate corresponding to Yimen is the fate of law. Conceptual law belongs to the fate of law, while breathing is the fate of conceptual law and only meaning. So we often emphasize the need to have the consciousness of breathing with heart, that's what it means.
There is a wrong way to tell people to "look at their breath" and look at their breath with their eyes, or "look at their nose and look at their heart with their nose". Because the nose is very close to the eyes, people often unconsciously look at breathing with their eyes. If the meditator asks him to open his eyes while watching breathing, his eyes will be like "cross-eyed", won't they? Watching breathing is a bad habit! After reading it for a long time, there will be many problems, such as tight nose, painful eyebrows, tight forehead, stiff head and so on. So, don't think about breathing with your head, don't look at breathing with your eyes, just know breathing with your heart.
When we can correctly identify the destination of our thoughts, we can focus on breathing itself. Breathing itself is natural, and we should also use a natural heart to perceive natural breathing, not artificial or imaginary. How do we perceive breathing?
You should only be aware of the smell of nature and don't try to change it. If you breathe slowly and softly, and even sometimes it is difficult to detect your breathing, don't change your breathing at this time, and don't deliberately take a deep breath to make it obvious. Similarly, some meditators feel short of breath as soon as they sit down. They want to control their breathing, lengthen their breathing, and even hold their breath and blush. It's really unnecessary! Don't change your breathing! Please remember: breathe naturally, because natural breathing can make our hearts naturally and truly aware of breathing.
So, don't try to change your breathing, don't pretend to breathe, our hearts should let nature take its course and realize what breathing is like. Moreover, we have to admit the fact that everyone breathes differently. Some people will breathe faster, others will breathe longer; Some people breathe obviously in the left nostril, while others breathe obviously in the right nostril; Some people breathe obviously here today, and breathe obviously there tomorrow; Some people will feel obvious breathing today, but not tomorrow ... Although they are breathing, everyone's breathing is different, and the same person is different at different times, which is related to physical conditions. But in any case, we should not try to change our breathing, we just need to know how to breathe.
Another point must be noted: the heart should not follow the breath into the body, nor should it follow the breath out of the body, but should only be aware of the breath around the nose.
How should we be aware of the breathing around the nose? In this regard, the pure Tao theory gives several examples, one of which is the metaphor of the gatekeeper.
A gatekeeper is guarding the gate. His duty is to check the people who arrive at the door. He has no obligation to those who enter the city, nor to those who leave the city. His duty is just to stick to his post and check everyone who passes through the gate. Similarly, when we focus on breathing, it is enough to realize that breathing through the nose or this area of the person. It is not our responsibility to inhale and exhale. Our responsibility is just to breathe in this area.
There is another metaphor for sawing wood. Just like a man sawing wood, if he notices the saw from one end to the other, his head will keep shaking and he may soon faint. As long as he pays attention to the saw that touches wood and keeps sawing, he can easily and conveniently saw wood.
The same is true of awareness breath, you don't have to follow it in and out. Breathing is moving like a saw; The area around the contact point is static, compared to wood. When sawing wood, you don't need to pay attention to the back and forth of the saw, just pay attention to the saw in contact with the wood. Similarly, we focus on breathing, as long as we touch this area of people, we can realize breathing.
Pure Tao also gives the metaphor of swinging. A lame man and his wife are playing on the swing together. After he pushes the swing, he just needs to sit under the pole of the swing. He doesn't have to push from one end to the other and then from one end to the other. Therefore, we should use the truth expounded in these metaphors to experience the breathing around the nose.
At the same time, be careful not to be a "stupid janitor"! There is a joke: a rich man hired a servant and said, "I'm going out today, so you should watch the door." "Yes, master!" The servant readily agreed. The rich man left safely. Shortly after the rich man left, a troupe and circus came outside, with a large audience surrounded by gongs and drums. The servant wanted to see it very much, but he thought that his master told him not to. The master told me to watch the door. However, he had a brainwave: "Oh dear! The master told me to watch the door, so I took it down and looked behind. " He did it happily. As a result, the thief ransacked the rich man's house. When the rich man came back, he angrily blamed the servant: "I told you to watch the door, why don't you watch the door?" ! The servant said, master, I did as you said. "You see, I am optimistic about that door. Isn't this door still good!"
Don't be such a stupid janitor! We emphasize: be aware of the breathing in this area. But some people are smart and pay attention to the touch of the skin around them, just like that servant. In Zen master Paw's works, such as True Knowledge and Light of Wisdom, the emphasis is on "the breath of contact". Contact point is attribute, breath is subject!
3. It is necessary to distinguish the Zen phase-making phase, taking phase and image phase. Secondly, we should look for distractions, instead of rushing to distinguish between the second Yi Chan, the second Zen, the third Zen and the fourth Zen.
I haven't seen all the pictures. I've taken photos. They look alike. That's because I didn't even touch the edge of Yi Chan. Forced distinction is only psychological comfort.
According to Southern Buddhism, you should first determine your own practice, such as entering the heart, protecting the heart and so on. For different meditation methods, meditation sessions are inconsistent.
Here, we only describe the idea of entering the workplace. For the idea of entering the workplace, karma is the breath that people pass by.
1, the primary stage of full-body photography: when practicing to a certain stage, light may appear at first, and some meditators will feel as if there is a cloud of pale white light in front of them; Some meditators feel as if there is a layer of white fog hanging over them; Some meditators feel light on their foreheads, eyes or faces. These are the initial stages of the whole stage.
2. Phase-by-phase judgment: when the fixing force increases, a smoky gray light appears near the contact point (person), which is also called "phase-by-phase"; The concentration at this time is called "repeated determination"
3. Phase-taking stage: Pay attention to focusing on phase-taking, and your strength will be improved. At this point, the gray-white light around the contact point will gradually turn white and bright. Some may be as white as cotton and the moon, while others may be as bright as car lights and flashlights. In shape, everyone's is different. Some feel like clouds, some feel like garlands, some feel like lotus flowers, and some feel like wheels ... This meditation is called Ugha Hanimita. The light of taking pictures is brighter than that of taking pictures of the whole body.
4. Similar stage: When the meditator can calm down and concentrate on taking pictures for an hour, two hours or even longer, he will find that the Zen phase is getting brighter and brighter, some like sunshine, some like the moon in the full moon night sky, some like spotlights, some like pearls, some like morning stars, and some are crystal clear. This is "similarity".
If the meditator can continue to focus on the image, and the mind and the image are completely integrated for an hour, two hours, three hours or even longer, he is likely to get the first meditation.
Why is it possible? Because it hasn't been checked yet.
If the meditator can concentrate on meditation for two or three hours in a row ... then he will practice checking the points and points in his heart. After he decided, he went to see this place in his heart with a strong light of meditation. When you first learn to check scores, don't check for too long, just a second or two. When he can find out the points, he will learn to identify the five Zen schools one by one at the points.
These five branches of Zen are five kinds of mental centers, which are individually called Zen branches and collectively called the First Yi Chan.
These five branches of Zen are:
1. vitaka-put your heart in the portrait.
2. Vic à ra)-The mind constantly checks the similarity.
3. hi (p? Ti)-like similarity.
4.sukha- Experience similar happiness.
5. ekaggat à-the mind always focuses on similarity.
Looking up Zen branches does not rely on feelings to figure out whether they have these five psychological functions, but must use the light of Zen to identify the place where the heart is attached. Why? Because the place where the heart depends is the place where the Zen mind depends, it is necessary to identify the Zen branch here.
After you can identify the five branches of Zen, you must also practice the five freedoms of Yi Chan. What are the five freedoms? They are:
1. Turn to freedom: If you decide, you can turn to Zen.
Relax: you can stay at any time.
Stay at home comfortably: you can stay as long as you want.
4. Free decision: You can make a decision at any time.
5. introspection: after the decision, you can examine Zen points.
After successful practice, it can be said that the first meditation has been completely achieved.
Danger 1: possessed.
It should be noted that in this meditation stage, some meditators may see some images, such as mountains and rivers, flowers and trees, the emptiness of the sun and the moon, people, birds and animals, etc. Or hear singing, talking, chanting, chanting and so on. This is because after the concentration is improved, the heart will become strong and sensitive. As long as his heart turns, his heart can make a lot of things and experience a lot of sounds and sounds. His brain turned so fast that he didn't even notice it, but the picture was already in sight. It should be noted that these pictures are born of thoughts, not illusions!
Some people like to practice blindly. When their concentration reaches a certain stage, they usually see light, flowers and even so-called buddhas and bodhisattvas. If he still insists on these forms and pursues these realms at this time, and even thinks that he is very powerful, it is easy to go wrong. Why? Because he has a certain concentration, but his mind is not well oriented, so the so-called "average computer addiction" problem lies here. Therefore, no matter what scene you see or what realm you appear, don't pay attention to it, don't look at it, and don't cling to it! Just remember to keep an eye on the business!
Danger 2: Self-realization of Nirvana
In the near-meditation stage, the meditator experiences falling into something as if everything stopped in an instant, without any reason or even the concept of time and space. When he wakes up, he will think, "Well, how did this happen just now?" This experience is called the "falling point".
However, fall into the trap of meditation. Some people may mistakenly think that they are enlightened or achieve nirvana because they are caught in time-sharing "both possible and possible"