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How to develop Vipassanā Meditation?

Two development spiritual method

Buddhism – there are two spiritual development One is the development of Vipassana (Vishna), and the other is the development of Dingli (luxury). The latter focuses on concentration; one must constantly pay attention to a goal, and the focus is on a single track to a clear and peaceful state. This kind of spiritual development does not bring about the facts and their causality. Bring peace. On the other hand, the development of Vipassana requires understanding the “reality of existence”. In other words, it is to prove the body and heart. This kind of evidence is the goal of developing Vipassana.

 First, I will explain the components of concentration in quiet development, because the development of concentration cannot be used simultaneously for the development of Vipassana, and vice versa. Please don’t misunderstand this point. One can of course carry out quiet development first, wait for concentration, and then carry out the development of Vipassana. However, the combination of these two methods can not achieve the desired effect of Vipassana.

    Quiet meditation is to focus on a specific goal. Traditionally, there are forty special tasks focused on tranquil meditation: ten are colors and elements, ten are unclean, ten are reminiscing, four Van Gogh (or four infinite hearts), four are meditations without margins, one is a memory of disgusting food, and finally an analysis of the four majors of earth, water, fire, and wind. These objects can be used in the development of tranquility. Come as the object of meditation.

    Focusing on the forty meditation objects mentioned above does not lead to Vipassana, because Vipassana meditation is the object of meditation with the mental state of change and the physical body. Although the focused force can develop the great power and great happiness of the soul, this bliss is short-lived, and it is very different from the righteous thoughts leading to Nirvana. Only Vipassana can stop sorrow.

    Before going deeper into Vipassana development, we should first understand what Vipassana is, what its function and purpose are. Simply put, Vipassana is a kind of wisdom that allows one to see that the state of mind and the body are impermanent or short-lived, not perfect or bitter, without me or without self, we think there will be “self” or “self” Or “soul” is a misunderstanding of the lack of understanding of the truth. In fact, “self” is nothing more than a series of activities in which the state of mind and the flesh are rapidly dying.

    Knowing that Vipassana is this kind of wisdom, then what function does it have? Vipassana has the function of destroying all hidden troubles, greed and false perceptions. As for the purpose, Vipassana can open up our understanding of the psychological state and the true face of the body. So what is the so-called true face? It is to understand that the state of mind and the flesh are not forever, full of suffering, and not for seeing, soul or self; in other words, the development of Vipassana does not create the three characteristics of existence (three laws and seals) impermanence, bitterness and noness. I will not lie to you to recognize these characteristics. Do not! These three characteristics are there, no matter whether they see or understand them, they always exist. The reason we don’t see or recognize these features is to use the wrong way to understand and analyze them, only through the correct The method to develop Vipassana, we can see the true face of existence.

    This is the sole purpose of developing Vipassana, and no other purpose is related to this spiritual development. I have heard that some people have never studied the development of Vipassana, but claimed that they can see heaven and hell when they close their eyes. Others claim that through the development of Vipassana, they can help people cure diseases and make children in infertile life. More people claim that through the development of Vipassana, they can see the number of lottery tickets, can tell the future of others, or can fly in the air, walk on the water, cross the ground, make themselves invisible, or become clairvoyant, By the way, all these skills are not the purpose of developing Vipassana, nor have any relationship with Vipassana. These special abilities are only the result of focusing on strength. The only function of Vipassana is to destroy the qualities of the mind and the minds such as greed, evil, and ignorance. They are the root of the cycle of life and death. This is the growth of wisdom.

    There are three sources of wisdom, namely:

    First, from the wisdom of hearing others’ teachings.

    Second, from the individual’s thinking and reflection on the truth of existence, during the period of reflection, can temporarily destroy the troubles.

    Third, from on impermanence, suffering and no personal experience I have three characteristics of wisdom, this is the actual experience of Vipassana Chi

    Hui, take this tool, trouble can be completely and permanently destroyed.

    After mastering Wen Hui, he will then think; he will have a correct understanding of the heard wisdom, and then there will be righteous thoughts, and the result of mindfulness is the wisdom of Vipassana, which is based on the first two kinds of wisdom.

    There is no worldly wisdom that can match these three kinds of wisdom. Only these three kinds of wisdom can gradually destroy the cause of the reincarnation. Once the three characteristics of existence exist, wisdom will become familiar. This kind of understanding is the main goal of developing Vipassana, and it is also the Buddha’s proposition. The purpose is to let the sentient beings know and realize the law – the truth of nature.

    Secondly, we should understand what factors make us unable to understand the three characteristics of existence. The Buddha once explained that the factors that impede the wisdom to find the impermanence, bitterness, and selflessness; the cover of impermanence is continuity, and all states are rapidly changing, that is, the state of mind and the flesh are very fast. It has disappeared, but this process has happened too fast. We can’t understand the state of mind and the birth and death of the flesh. Therefore, we mistakenly believe that the state of mind and the body are invariable. This is the situation in which continuity is omnipresent. To illustrate this phenomenon, let’s take a movie as an example. Although there is continuous movement on the screen, in fact it is not caused by the projection of a picture, but by hundreds of pictures, one thing quickly changes into another, let us think that only one thing happens. Instead of being formed by many individual events; just as we can’t see many of the individual images that make up the film, we also fail to see that there are actually many psychological states and physical bodies, especially the psychological state and the birth of the flesh. The speed is much faster than the individual pictures that make up the film, which is why it is very difficult to understand the changes; when we can’t understand this fact, the illusion of impermanence happens.

    What covers the suffering? The Buddha said that this was caused by not paying attention to the body posture. Without paying attention to observing the body, we will not realize that the state of mind and the flesh are painful, and that suffering is constantly oppressing us. When we have not realized this fact, the wrong opinions will arise immediately. We will regard life, mental state and physical body as being beautiful, can bring happiness, and the greed for happiness will immediately follow, thus bringing more suffering. .

    What covers me without me? Before answering this question, we will talk about some features that are free of me. Nothing is the core of Buddhism, and it is a teaching that is different from other philosophies and religions. Other religions need a basic thing to be based on, or a supreme leader, or an eternal or sacred thing, so that people can have or depend on it; but in Buddhism, we find that everything is nothing. I have no soul or self, no “all-purpose person”, so all existence has the characteristics of being without me. Now, what is the reason that prevents us from understanding without me? The Buddha said that it is a comprehensive cognition of the state of mind and the gathering of the flesh. This gives us an idea that the mental state and the flesh are a complete and eternal individual. Then we will have a mental state and the flesh is harmonious and important. And the five connotations (color, accept, think, act, know) are beautiful ideas. Although we may have heard that the birth and death of the five aggregates is very fast, we cannot distinguish each mental state or five implications, but appreciate the true nature of us. I can’t distinguish them, that is, we can’t understand the reason for being without me. Because of this lack of experience, it creates a solid or subjective confusion. That is to say, I believe that there is a constant “I” or “self”. After this phenomenon occurs, the confusion of the subject becomes a psychological factor that promotes greed. Then, greed will prompt one to think that the state of mind and the body are lasting and will bring happiness. It is necessary for us to correct this misunderstanding to understand the three characteristics of existence and to be free.

    There are many different changes in mental state and body. We can’t analyze them, and it’s hard to do it unless we: First, develop Vipassana, second, understand the principles of developing Vipassana, and third, establish the correct purpose. With the right purpose, we can overcome obstacles and reach the realm of enlightenment. Otherwise, we will succumb to the influence of greed and repeated fantasy (or misjudgment) and move towards a never-ending cycle of life and death.

    The so-called correct purpose is to understand that Vipassana is mainly to destroy the pain of reincarnation of life, old age, illness and death; and the slighter pain in daily life, if we want to get rewards, or want to produce super powers, or get strange things. To practice Vipassana, we do not have a correct understanding of the basic spirit of Vipassana.

    So far, I talked about the effect of developing Vipassana, and I still haven’t talked about how to practice. In the actual situation of the development of Vipassana, we must constantly perceive the state of mind and the body in order to understand their characteristics. Only after we fully understand the state of mind and the body, can we deepen our ability to perceive them. This kind of psychological development must follow the Buddha. In the program taught in The Book of Thoughts, the four objects of Vipassana, namely, the body, the feelings, the mind and the law, can be found in this scripture. These contents can be roughly divided into the state of mind and the body.

    Awareness of body posture and mental state After

    we understand the basic theory of Vipassana meditation, we begin to alert ourselves to the four basic postures of the body and the accompanying psychological state to develop Vipassana. Please remember that the purpose of perceiving body posture is To clearly see the innate pains and pains, in other words, be constantly alert to the movement of the body and every posture. If we are not so alert, we will never be able to appreciate the true scope and nature of suffering, for the body. Every move, we must practice and be aware, such as sitting down, lying down, standing or walking, we must be alert to every movement.

    When we sit, stand, lie or walk, we should concentrate on the physical posture, the walking posture is the movement of the body, not the foot touching the floor, the sitting position is also the same; we must carefully observe the whole sitting position, not just contact In the physical part of the seat, the “contact” and the sitting posture of the body are two different things. Sometimes the practitioner wants to perceive the sitting posture, but the result is to perceive “contact”, so he does not notice the sitting posture. If the practitioner pays attention to “contact”, then he must concentrate on “contact”. If he pays attention to the sitting position, he must pay attention to the moment he is sitting. “Contact” has different characteristics from sitting postures. They are different flesh and have different ways of understanding. They are different in all aspects. When we want to observe anything, we must pay attention to the correct object.

    We also need to pay attention to various mental states and body movements in specific postures, whether we are doing something or thinking about things. Taking the sitting posture as an example, we should be aware of and notice the sitting posture, and we must realize that the sitting posture is the physical body, and that the posture is a psychological state, we must distinguish the difference between the physical and mental states. . When we are paying attention to a state of mind or body, we must also know what kind of mental state or body. By understanding many different postures, we will know that each physical experience is different. If we don’t know if this is a “sitting body” at a particular moment, or if we only know that it is only physical, we are not practicing the correct method, because we only know that it is flesh and does not understand the flesh. Separately and change, we will mistakenly believe that there is only one continuous body of flesh, and that “one” continuous body is sitting, standing, walking, and so on. When we only see the body that has not changed, and believe that there is a “self” that does not change, this evil will arise. Therefore, when practicing Vipassana, we must be keenly alert at all times, what form of physical or mental state we are looking at, as long as we can quickly think about the existence of any form, we will gradually be able to distinguish it separately. A mental state or body.

    This situation is like when we start to learn to write. At first we have to learn the letters and know that it is a or b; we must learn and remember the shape of each letter. If we don’t remember the shape of each letter, we can’t read it. Some children can say ABC without difficulty, but if you ask them to point out any letter, they can’t do it because they don’t recognize the shape of each letter. Similarly, if a person practicing Vipassana can’t understand the characteristics of sitting posture, but just say or think to himself: “Sit and sit,” he is not practicing correctly. Practice Vipassana but don’t understand the different forms of mental state and physical body, just like you don’t learn the shape of each letter and want to read ABC, or look at a list of letters, but can’t read. For this reason, we must try to alert every form of the body to every form of psychology in order to understand the special nature of each and its differences—since each has its own characteristics. We will thus be able to see that these states are constantly changing. If we grow our wisdom in this way, we will appreciate the true state of mind and body.

    Doing righteous thoughts with unsuspecting vigilance

    The Buddha once said that we must practice Vipassana to see the truth. In order to do this, we must first destroy the adhesion and disgust of things. Therefore, when we are doing righteous thoughts on the state of mind and the body, we must carefully observe Keep psychological alertness. Developing a sense of alertness is the correct attitude towards righteous thoughts. It is like watching actors are acting. For actors who are not yet playing, we don’t want to see him. Similarly, we don’t just follow the actors who are going to end, but only Attention should be paid to the actors who are acting; our only interest is to watch the actors perform, not to direct it. We are made up of Wu Yun (physical and heart–receiving, thinking, acting, knowing). The five elements are like a movie, which is constantly being performed day and night. Even when we are sleeping, sitting or breathing, it is constantly One breath, one after another, until we die, and then start playing another role, so endlessly play, this is the so-called reincarnation.

    To understand the state of mind and the body, you don’t have to look elsewhere. When we practice, we must always feel neutral in everything we do, as if we were treating an actor who played or appeared at any moment. We must remain awakened like a bystander with a neutral feeling. Therefore, if our heart is jealous and jealous, and we don’t like it, this attitude is not correct. The correct way is to detect 徘徊, 彷徨 本身 itself; we should also understand that we are aware of the uncertain psychological state, we must understand that 徘徊 徘徊 is a state of mind, otherwise we will mistakenly think that it is “I”, so let me see continue Exist, not to eliminate me.

    Just like the analysis now, when we are alert to the heart, we should check that there is no desire to let this jealous heart disappear.

    When doing meditation on your heart, if you think that the purpose of Vipassana is to make it disappear, this idea is completely wrong. Vipassana can never be achieved in this way, why? Because this is the wrong way to control nature, the illusion is that there is a “self” that can control the heart or force the heart to disappear. Now, if we make it disappear according to our wishes through great efforts, wisdom will not be produced. On the contrary, it will only lengthen the wrong opinions and desires for certain special psychological tranquilities, as long as the heart of the heart disappears. We will be happy and believe that our meditation is very effective, thus deepening the illusion of “self” and “author”. When the heart of the cockroach disappears, it is replaced by a focus or a quiet heart. At this time, we feel that we can control the world, and lose the physical state of mind and the physical body without me. After all, it is not controlled by one person.

    No one can control or direct mental or physical activity to a particular form. If a person mistakes himself and thinks that he can control his mental state and body, this idea will only lead to misunderstanding. In fact, even if a person does not do meditation Don’t even want to let your heart disappear, it will disappear in the end, because any heart that is born will surely disappear. All mental states and the body have three characteristics. If we look at them without warning, then the misunderstanding will happen immediately, and the troubles such as greed, town or my see will follow, and when troubles arise, they will hinder Vipassana. When the mind is uncertain and the meditator does not want this to happen, the feeling of dislike will happen; when he has the feeling of dislike, he will try to get a stable heart with great concentration and stop the embarrassing In other words, his heart is aimed at peace or happiness, and he is already firmly attached to the situation. Those who are correct in meditation should not have adhesion and disgust.

    One reason that a meditator can’t always keep righteous thoughts is that he doesn’t know the right way. For example, when he is paying attention to a posture, he will find that the bitterness appears in that position sooner or later. When suffering arises, he should detect this bitterness, and do not suppress it at all, just as if he is aware of the heart. If we suppress it by focusing on suffering, this kind of thinking is for greed, not just observing the object. It also means that the proper psychology required to pursue the psychological balance of the middle path disappears. This is because of our consciousness. When it comes to the feeling of good and bad, when we want to disappear, this is sticky. When suffering does not disappear and we don’t like it, this is disgusting; if suffering disappears as we hope, it is followed by further Sticking, such practice is not the correct way to correct the mind; and because we always hope that the status quo can change, we can’t clearly see the current situation; if we don’t notice the current situation, such practice is to leave the middle. We can see that it is not easy to establish a balanced middle road; for this reason, it is extremely important to have a righteous opinion. We must understand that Vipassana is not an effort or a deep decision, nor is it because we want to know or understand it. It is because of righteous thoughts. If we do not gain a sensitive awareness, that is, using more effort and strength, wisdom will not arise.

    Take this speech as an example. When you are listening to a speech, those who have never practiced righteous thoughts will only gain a little understanding, and those who have already practiced righteous thoughts will gain some understanding of Vipassana, and if you are very keen, maybe You can get deep Vipassana wisdom when you listen to the speech; if you have righteous thoughts and righteous thoughts, you can meditation on the current facts that are happening (not affected by our likes and dislikes), if we go with righteous thoughts and righteous thoughts. Pay attention to the facts at hand, we can reach the first stage of liberation at any time. Just as the Buddha lived, often after he finished speaking, many people will immediately reach different stages of liberation, so Vipassana is derived from righteousness rather than effort or deep decision.

    Pay attention to the posture to understand the essence of suffering

    Now let’s go back to what I said before. Why pay attention to posture? Because we can do this to understand the essence of suffering; if we do not pay attention to posture, how can posture tell us the truth of suffering? Furthermore, if we don’t have a correct understanding of the method of mindfulness, we will not understand the bitterness. When changing the posture, if we do not notice that the old posture is bitter, then the new posture may be blinded by the bitter truth. Therefore, we must be vigilant and very alert to find out why we change our posture. If we can see the cause before changing the posture, then the new posture can’t hide the bitter truth. When we are aware of the posture at any time, we will find that after a period of time, suffering will inevitably occur, and only then will we want to change our posture. When a posture has a bitterness, we don’t like that posture, and when a posture is no longer comfortable because it is no longer comfortable, any desire for that posture will disappear; when the desire for that posture disappears The aversion to that position will replace the original adhesion, and the disgusting emotion will follow the suffering.

    As far as the transformation posture is concerned, although we used to like the old posture, but now we want it to disappear, it is replaced by disgust; when disgusting into the heart, because the new posture is more comfortable, the desire is sticking to the new posture, so we can see Any posture will be sticky and disgusting. However, practitioners often do not realize this. In order to perceive the posture, the practitioner must understand that before changing the posture, he should always know why he wants to change his posture. If we don’t know how to change the posture, we can’t and will not suffer. I once asked if a practitioner knew the reason why he changed his body posture. One of the answers was that he had been sitting for too long, but he had to “change” his posture. This kind of answer is of course incorrect. His reason for this is at least not revealing the truth of suffering. Therefore, I further asked him why it is necessary to change the posture after sitting for a long time, which must have another reason or reason. It is not the real reason to sit for a long time and it is not the real reason. The practitioner must find a more precise reason. For example, what is the reason for forcing a person to “change” his posture? If he asks in this way, he will find himself being forced to change his posture because of his suffering. Any moment is bitterly forcing a person to change his posture.

    Now let me ask the opposite question. Can a person stay in one position without moving or changing? The answer is of course no. Even if we don’t want to change our posture, are we forced to change our posture and not follow our wishes at all? We mentioned earlier that some people think that because they want to sit, so sit down and want to stand, so stand up, can you say now, because you want to sit down or change your posture, so do this? As I just said, we are because of pain or suffering, because we are uncomfortable, so we change our posture. This is why people who practice Vipassana must find the reason for each change in posture; he must understand that every time you change your posture, it is pain or suffering. If you can understand the change of posture in this way at any time, With a clear understanding of the present, we will appreciate the basic characteristics of existence.

    Now, when we realize that we are forced to change our posture because of suffering, we should further question and find out if there are other reasons. If the answer is to change the posture, it is not correct, because this is Distorted on happiness. The correct answer is that we change our posture in order to cure the pain, not to change our posture in pursuit of happiness. The wrong answer is misunderstood. If you don’t have a correct understanding of the reason for changing your posture, your troubles will grow.

    Changing postures to treat painful phenomena shows that we must treat them at any time. Since the situation of pain at any time is similar to the situation of continuous medication, we should not mistake the reason for changing postures in order to be happy. This is like the healing of chronic diseases. We should not treat diseases and pains as happy things at all.

    The pain of the old posture is easy to understand, and the pain of the new posture is not easy to understand; a person can have the wisdom to see through the new posture. If there is no wisdom, greed must arise. This is why we must try to find out where the new posture is suffering. What method? The way is to understand why we change the posture. When we understand that we change our posture because of suffering, we must further understand that, in fact, any posture is bitter. Sitting will become bitter, standing will become bitter, so we will change our posture; all postures will become bitter, so we must constantly change our posture. We will lie down for a while, and bitterness will arise. At the beginning, we think that lying down is happy. So we have to lie down, but after a while, we noticed that it is also bitter, so we understand that the fact of suffering can be found in any position. In this way to understand the various postures, then the illusion that they are happy will disappear, as long as we think that any posture is happy, the illusion is born, we will not be able to eliminate them.

    As mentioned above, it is easy to understand the pain of the old posture, because the suffering is more obvious, but it is not easy to understand that the new posture is bitter. We must recognize the bitterness of different forms and realize the need to change posture or endure hardship at any time. It is hard to understand the essence of all formation, body and mind, that is wisdom.

    Don’t stick to any particular state

    When we practice Vipassana, we should not stick to any particular state. To understand this, we will use gestures again. If we ask a person who is meditating, what position he likes the most, he may say that he likes to sit, stand or walk, we will ask him further, why he spends more time in that position than other kinds of postures, he Maybe answer, he likes that position. Therefore, we must ask him why he may answer the reason that he likes a certain posture because the posture is easy to focus on him, and the heart is less uncertain. Some people will say that when they sit down, their minds are very serious, because They “want” to concentrate on one place and therefore must move around. All these motives are affected by greed. It’s wrong to be able to focus on walking. If we have this idea, we have the wrong idea, thinking that walking is good or useful. Walking can bring happiness and what we want. We believe that a focused heart can bring wisdom. If we walk for these reasons, it is wrong. Walking because of greed cannot be both intelligent at the same time. If we stick to concentration while walking, greed will arise and cover up the truth of the walking posture; because we mistakenly think that the walking posture is good and useful, we will expect to do that kind of action.

    Faced with questions such as why you can’t focus first and then look inside, I will answer, if there is a Vipassana object (heart and body) when focusing, then there is no problem. Conversely, if the focus is out of desire or because of you Create an object, then you will not be able to do a vipass on that object; a constructed thing can not be a subject of Vipassana. Because direct experience is obscured, we cannot discover the truth in a constructed thing. Vipassana wisdom must be experienced in the realities of everyday life and will not appear on any created object that is not related to the daily activities of reality.

    When a person is cultivating Vipassana, sometimes he will know that he should understand the three characteristics, know that the state of mind and the body are impermanent, bitter or selfless. He will repeatedly appear in his mind, but he does not go directly. Pay attention to the current state; and the mental state of mind and the impermanence of the body are derived from the actual practice of clear minds. If we don’t know how this kind of experience is produced, we will only think about the state of mind and the characteristics of the body, rather than the current state of mind. This means that we only think of concepts, and we believe that we only think in this way, until The idea of ​​wisdom is to practice the meditation of Vipassana. However, this is a wrong understanding, because the perception through thinking rather than experience is not the way to obtain Vipassana. We must cultivate the correct cause and the correct fruit will be produced. After that, we will personally see how the relationship between suffering, impermanence and no-self is related. We will see that any impermanent things are bitter and selfless, not what we can control.

    The most important thing to practice mindfulness is to pay attention to the present things, not to expect anything in the future, so that you can avoid troubles in any position. If we are sitting to calm our hearts, or to stand for peace of mind, we are not developing Vipassana, and greed will not be eliminated. The desire for calm is also sticky. No matter what posture we pay attention to, we must always be careful to see if the troubles arise, so that a clear understanding of the state of mind and the body is the correct method of practice. Don’t force yourself to sit for a long time, or for a long period of time. If you practice like this, it is the wrong way. Let us not force ourselves. If we force ourselves, these exercises are related to the confusion of “self”, and this confusion will follow all postures. Attempting to control actions in this way does not bring the wisdom of Vipassana. In order to gain Vipassana wisdom, you can’t have any control desires or timetables (such as maintaining a certain posture for a predetermined period of time, or making a reservation for a specific activity), just pay attention to the correct reasons that force you to change your posture.

    If we think about it seriously, we will realize that we must constantly change our posture, and this is not a happy thing at all. When we consider all the postures and realize this fact, we will destroy the confusion that hides the suffering; the confusion is destroyed, and the misunderstandings of suffering are immediately destroyed, and wisdom is born. To understand this, you must have a correct understanding. Suffering is the head of the Four Noble Truths. Those who experience suffering can be said to have seen the truth of existence, and destroying the obstacles of understanding suffering is one of the ways to understand the truth.

    Further, we need to understand another reason to pay attention to any posture, that is, to know the truth without me. When we do not pay attention to sitting or lying, we will not know what is sitting, what is lying, if you do not know what is sitting, what is lying, you will think that “I” is sitting or lying, therefore, when When we are suffering from any posture, we will think that “we” are suffering. This is because we still believe that suffering is “I”. If we still feel that “we” have “we” in suffering or suffering, we still have not eliminated the concept of “I”. Who is suffering? Is it flesh? Or is the mental state suffering? If we check the psychological state and the physical body still can’t see the true face of the matter, it means that we are still stuck with the confusion of “self”. When we pay attention to posture, we should carefully observe whether there are things other than physical and psychological. Whether they are eternal or “self” is very important. It must be remembered. Otherwise, we cannot eliminate “self” or “me”. confuse.

    Keeping a clear mind about all physical and mental states is a basic exercise for paying attention to body posture. It is also necessary to keep an eye on all the things that look, hear, smell, taste and touch. When we recognize an object through the eyes, we must note that this is the psychological state of seeing; when we recognize an object through the ear We must pay attention to this is the psychological state of listening; do not have to pay attention to the sound, it is the hearing. If a teacher does not have a correct understanding, he may tell the practitioner to pay attention to the sound or the hearing. Therefore, the teacher may advise the student to pay attention to the sound if the voice is obvious or clear. If we practice mindfulness in this way Is the wrong practice method.

    Keep in mind that color or sound can’t lead to Vipassana, because the more we pay attention to color or sound, we will only focus more, not onlookers. As mentioned above, this is not the correct method of practice, because greed, misconceptions and delusions will continue to confirm “I”. It is hearing that makes us think that we are listening, feeling, etc. Since greed and wrong insights do not treat the voice as “I” when listening, we do not have to pay attention to the voice. The place where greed, misunderstanding, and fantasy appear is the place where we destroy them by righteous thoughts. Therefore, we must pay attention to listening when we listen. We also need to know that hearing is a state of mind, otherwise we will mistakenly think that “I” is listening. We must pay attention to listening so that we can eliminate the “I” or “self” that we listen to. Therefore, it is important to understand that when we listen or watch, it is just a mental state or process of listening or watching. In the same way, when we are thinking about it, we must pay attention to the psychological state of jealousy. Don’t keep righteous thoughts because you want to stop your jealous heart or desire a quiet heart. Don’t let this concept sneak into the practice. We must balance the heart. Observe the psychological state of cockroaches. Again, this situation should be the same as if a person is watching a show or movie (the actor is like a jealous heart). When we observe the heart of the jealousy, don’t want to stop it. The jealous heart itself can show the existence of three. Characteristics, don’t think that the heart of the heart does not have the three characteristics we want to see, and don’t think that the three features are only in the quiet heart. In fact, we are more likely to experience the three characteristics in our heart than in the quiet heart, because it is easier for us to see how the heart is difficult to control in our heart. It is not “I” at all, and it is bitter.

    Pay attention to the current object

    To continue practicing, we must pay attention to the initial state of each object in perception. We have been able to keep an eye on the mental state of perception, and now we should also pay attention to the body. When we are sniffing something, we should pay attention to it and recognize that it is a physical activity. When we are touching something on the tongue, we should pay attention to the taste and the physical activity. In addition, we should understand that the taste is produced. Not out of our desires. For example, when we eat salt, although we may not like the salty taste, we cannot change the original characteristics of salty. Therefore, if we see the original appearance of salty taste, not because of our likes and dislikes, then greed will not be in This time, this is why living in the moment is the most important way to avoid greed and town. The meaning of “the moment” is: the existence of being unaffected by desire at a particular moment. We must pay attention to each object and know its true nature. If any object arises because of our desires, then the troubles will follow. We must understand that any object that is known through desire does not really reveal reality, because it is constructed. How can we recognize the true face of a constructed thing? The only thing that reveals the truth is the present, the thing that is manifested by itself, and has nothing to do with our desires.

    We must understand what is the current object. Sometimes we may think we are already paying attention to the current object, but this is not the case. The current object, which appears in an instant, is like catching fish in the water. When we see a fish swimming somewhere in the water, we think we can catch it, we have to reach out and grab it, but the fish slips away. The direction of the lost, pay attention to the current object is also the case, greed and the town will always push the current object to other places.

    When we pay attention to any object that appears, this object is the current object. However, most of the time, we are not paying attention to the current object or existence. Let us give you an example. When we pay attention to the posture of sitting, it is the object of the moment. If our mind turns to the concept of tranquility, our goal is to be quiet or comfortable. At this time, we are not paying attention to the object of the moment. We I don’t want to find out the truth about sitting posture, but I am paying attention to the quiet heart that I have not yet seen.

    We must observe them clearly in all physical and mental activities, and then we will see how they are without me and suffering. If we do not observe the present in the present, we will be wasting time in practice. But if we suddenly discover that our mind has slipped away on the object of the moment, then we can revisit the object that is clearly changed back to the present. If we understand these characteristics of mental state, we will be able to maintain a longer mindfulness time for the correct object and have a better chance of realizing the truth.

    Let us now look at “eat”. We should keep mindfulness and think about the reasons for eating. The classic tells us that we eat food not because we want it, not because it is food, but because it is necessary to maintain the body. The Buddha once mentioned that one reason to maintain life is to have enough power to develop the right path to stop all sufferings and troubles. It is necessary to have this kind of thinking, otherwise we will not be able to avoid the troubles. We must understand that I am not eating it because the food is delicious, but to treat suffering and satisfy hunger. When we eat to satisfy hunger, even a bad food can solve hunger; if we eat it because of the delicious food, when it is not good, the town will arise, and conversely, if It is delicious, so greed is born, which means that we will only worry about eating when we eat; when food is delicious, greed or sticky, when food is not good, it is not satisfied. If you don’t think about these problems when you eat, you will have more desires, cycles of life and death, and these are the endless end of suffering. Therefore, when we use mindfulness to eat, we must understand the reason for eating at every opening, so that when we eat, we only eat to relieve suffering. When we eat, if we like it and hate it, we will be born.

    When we take a shower, we should also understand that this action is for the purpose of suffering. In our daily duties, we should see the reasons for these activities. We should not wear clothes for beauty, so we should not choose this or that color. It is to protect the body with clothes, to resist cold and insects such as mosquitoes and flies, which means that no matter what the action, they are to achieve nirvana and suffering, when we have this thorough understanding, the adhesion to the impermanence body It is getting weaker and weaker, but remember that we must recognize what state the body is, how it is, and always keep it clear and cognizant. All existence does not exceed psychological phenomena and physical body, no body, no soul, no woman, no man sitting, no one standing, walking or sleeping, no one is sniffing, watching or listening, etc. No one knows or knows These things.

    Steps of Purification After

    we realized the state of mind and the emptiness of the flesh, we reached the first stage of Vipassana wisdom, called “name and wisdom” (n^ama-r^upa-pariccheda-^n^a&na ). This level of Vipassana allows us to directly recognize the difference between the psychological and the physical aspects of any phenomenon. We must understand the psychological state and the physical body that are known by the “name and intelligence,” and the general learning or hearing. It is not the same. Those who have not experienced this kind of “different wisdom” cannot distinguish the difference between the knowledge of knowledge and the practice. Therefore, anything that it recognizes still leaves the confusion that “I” is listening or watching. Even though it has the theoretical knowledge of what is psychological state or what is physical, it is still very confusing. For example, if I ask if sitting posture is mental state or physical, he can answer that it is physical, but when he is sitting, does he realize that sitting is a flesh and clearly distinguishes his mental state? This is the difference between practice and theory. In fact, it is not easy to obtain “smart distinctions”, although it is only the first stage of developing the knowledge required for Vipassana; it requires strong mindfulness and concentration to clearly distinguish these at every moment.

    Now we must continue to practice more deeply, which means that we must maintain a deeper mindfulness about the state of mind and the body. At first, we did not notice that the state of mind and the flesh are mutually causal, but only to maintain righteous thoughts, only to know what is the state of mind and the body, but now, the more we pay attention to the state of mind and the body, the more we will see them. The reason for the birth. For example, when hearing arises, we know that sound is a factor in hearing; when vision occurs, we know that color is its factor. In this case, we also see that those mental states are born with sound and color. As for the different postures and movements of the body, we must always be vigilant. We will see that the physical body in motion is based on the mind, and it is inspired by consciousness. It is consciousness that instructs the body to stand, sit, walk, or change posture, and different postures are generated. All these postures of the flesh are caused by the heart for their cause, and when this kind of mental state is produced, there is the physical body as its cause, so the psychological state and the physical body can be said to come from the conditional factor, this kind of internal view Knowledge occurs after we gain the grasp of the cause (paccaya-pariggaha-^n^a&na). When we keep mindfulness, the causal relationship between the heart and the body is revealed. Before this, even if we knew that existence is the heart and the flesh, we still don’t know how the heart and the flesh are produced or for what reason. When we don’t know the truth, we think that their existence is from God, just like other religious systems. describe. But when we reach the stage of “keep the cause of reason”, we will know that it is not created by anyone, but by the cause of karma, they have a causal relationship with each other, and the heart and the flesh can be regarded as independent causes. It’s like a bell is made up of two things—the bell and the bell. If you don’t ring the bell, there won’t be a sound. No one can make this bell, and no one knows where the sound comes from. But as long as these two things exist, the sound is produced; if we deeply experience the relationship between the heart and the body, then the question about how the heart and the flesh are produced, and what causes them to arise will disappear.

    At this stage of Vipassana, although we know the relationship between the heart and the body, we still do not fully understand the separation between them, the rapid process and the disappearance of the heart and the flesh, the mental state and the flesh disappear very quickly, and the Vipassana Not yet sensitive enough to be observed, therefore, we must continue to keep righteous thoughts on the heart and the body until we see their disappearance. For example, when we change from sitting posture to other postures, we will appreciate the disappearance of sitting posture; when we finish standing posture by standing posture, we will realize the disappearance of standing posture and experience the birth of a new posture, when we realize At this point, we know that standing is not forever. At the beginning we will experience our postures and feelings in this dawn. When we realize the disappearance of a posture, we will immediately notice the birth of another new posture. We only realize that it disappears when that position stops. We still have to understand the disappearance and birth of the body in that position; so far, we have experienced the disappearance of sitting because the sitting position has changed to other postures; When you are still sitting, you will experience the disappearance of sitting, which means that when the Vipassana is deepened, we can feel it disappear when we sit. This can happen when we sit and we still pay attention to the difference between the mental state and the rapid change of the body; when we continue to practice, this rapid rheological experience will become decisive and determined, with this stage of Vipassana We will know that even the past or future of all phenomena will be equally impermanent. When we have this knowledge, there will be no doubt about the future characteristics. When we experience and appreciate the birth and disappearance of all kinds of existence, then we have obtained the Vipassana (nama) and samadane^n^a&na, which allows us to firmly see the state of mind and the body. The impermanence can be said that the Vipassana knowledge at this stage has practiced the three laws of existence, because it has experienced the impermanence of the state of mind and the body, and the birth and death of each moment, but it still has not experienced the rapid transfer of mental state and physical body. The clear boundaries of change, this level of knowledge is still not strong enough and sensitive, not enough to remove the most basic misunderstandings or misconceptions hidden in our consciousness.

    If we continue to practice mindfulness, Vipassana wisdom will become more and more sensitive, our mindfulness will become more and more delicate and dexterous; the more we can maintain righteous thoughts, the more we can continue to live in the present; now we have opened the right mindfulness, There is a clear distinction between the birth and death of each state of the heart and the flesh. When we experience the difference between the birth and the death of the state of mind, we will acquire the knowledge of the insider of the so-called “death and ignorance” (udayabbaya-^n^a&na). This stage of Vipassana also includes the realization of the first three stages. One can experience the first stage of Vipassana. It can understand that all existence is only mental state and physical body; can experience the second stage of intelligence or Vipassana, that is, experience The reason for the psychological state and the birth of the flesh; and the third phase of Vipassana, let a person experience the psychological state and the physical and extinction characteristics of the body for the first time, but they have not been clearly distinguished.

    Because of the physical evidence of “life and death with the wisdom of the mind”, the road of Vishna is really beginning. The knowledge at this stage is very important. This knowledge is the first experience to distinguish the psychological state from the rapid change of the flesh; with the mindfulness The enhancement, “life and wisdom” has become very sensitive. This stage of knowledge reveals the sudden death and death. It clearly sees the separation of the mental state and the physical body in the process of birth and death. To have this stage of the internal view, it must have Very agile wisdom, this wisdom will eradicate and destroy the illusion that the heart and the flesh are eternal, it will reveal that they are not the root of lasting happiness, they are “no self”, this wisdom will remove many misunderstandings built in our consciousness, However, this kind of Vipassana knowledge is still temporary and cannot completely eradicate all misconceptions. It will begin to reduce troubles, especially misunderstanding that experience is a true “I”. The knowledge of Vipassana at this stage is very strong. The instructor does not have to assure the practitioner that he has proved the truth. His own knowledge of Vipassana can be judged correctly and surely. At this moment, the heart will have a great joy and light, and the awareness will be The clarity has never been experienced before, and it is the first time in my heart to realize the true freedom.

    Through direct experience to understand the clear distinction between mental state and physical birth and death, it is different from knowing through listening or studying. No matter how well you hear it or how deep it is because of research, you still have not experienced the true existence. The real existence cannot be obtained through thinking or studying. If we think or study, we only have conceptual knowledge, what we know is only related to the past or the future, and the real things of the moment will be ignored; only by thinking to understand things It is through comparison to connect the past and the future. The quoted thoughts do not directly experience the current real situation. Therefore, these thoughts cannot eliminate any latent troubles, only through the wisdom of the inside through the correct cause and correct practice. And to clear all the “I” flesh and evil, and then doubt, uncertainty or any doubt can disappear. For example, all questions about how heart and color arise are eliminated. We clearly see our own karma and experience the truth step by step until all the uneasiness disappears.

    The acquisition of the Vipassana that achieves “life and death with the wisdom of the mind” is already a very high level of practice, and the meditator will have a new understanding of each moment’s experience.

    If the practitioner adheres to the “life and death with the wisdom of the mind”, or has practiced meditation before this, and the strength is very strong, then this stage may appear inside the dye, the so-called “Vipassional dyeing” refers to The practitioners have acquired the knowledge of Vipassana at this stage and have experienced subtle dyeing. These Vipassana dyeings are a very fine form of dyeing. There are ten kinds of them. They may be caused by the force of meditation. They will hinder the progress of the higher stage Vipassana. For example, the heart may be full of happiness and ecstasy, the slight adhesion will occur, and the feelings and preferences for deepening the vipass will be reduced and disappeared, so we see the Vipassana How to become an obstacle to Vipassana development, when the wisdom of the practitioner is not sensitive enough to understand and give up this is usually very attractive, he can no longer progress forward, so it is correct to hinder us from guiding us. , which is the wrong path, we must have a precise understanding, otherwise, the wrong result will occur, and we still do not know where our practice is wrong. This is very difficult, because the feelings are ingenious, pleasing and happy. These will mislead us, let us think that we have already enlightened, we have reached Nirvana, and we lack the right opinion. We are completely unaware of the gains in Vipassana practice. Is the achievement correct?

    When we learn that it is necessary to put aside the various psychological states of adhesion to a deeper vipassana, it will only arise. High levels of joy, joy, destiny, and even righteous thoughts may become objects of our adhesion. When we understand that Vipassana can only continue to develop in clear and unobtrusive righteous thoughts, the influence of Vipassana can disappear. Now, when When the “life and death are with the wisdom of the mind” from the internal view of the clarification, we can see through the heart and without the interference of the desire to see through the birth and death of the body.

    Then, the so-called “walking path is clear and clean” (caste-like gotrabhu-^n^a&na) will be born in the Vipassana stage. This kind of Vipassana knows the road to Nirvana, and must put down the most subtle of the heart or body. Adhesive.

    Now, the higher level of Vipassana knowledge has developed rapidly since then, and it is more sensitive to the righteous thoughts of the ongoing process. The more positive and positive thoughts of the “life and death with the wisdom of the mind” reveal more and more wisdom develops; when this phenomenon occurs, the vipassana of the next stage is the emergence of the “phenomenon decomposition” of the Vipassana. The more the practitioner’s attention is focused on the current object, the more he can experience the disappearance of the heart and the body, the phenomenon of all the phenomena that are seen before the eyes is shocking, but when he still stops at the current object, that is only However, it is the demise of the mind and the body. This kind of knowledge is called “bad habitual wisdom” (bha&nganupssana-^n^a&na), which means that everything is dangerous, horrible, unreal and unpleasant. Therefore, he will feel bored and gradually get out of his heart. This feeling of separation is called “nibbida-^n^a&na”, just like the result of practicing Vipassana. The adhesion to the heart and the body will become weaker and weaker.

    In the end, the practitioner will reach the stage of the clearest and the closest, that is, “sa & nkharupekha-^n^a&na”, that is, the knowledge that remains quiet in any state. The heart of this stage no longer has any adhesion, and can see any experience clearly and without any dyeing. The practitioner can experience Nirvana and eradicate evil and other dyes forever.

    This is a very succinct description of the higher stage of Vipassana. I would like to summarize this description by re-emphasizing the importance of “life and death with wisdom”. This is a very important stage. If you practice and acquire this knowledge, then the higher knowledge above this stage will continue to progress, until finally you finally understand the most complete characteristics of the heart and the body, and experience the end of this process – Nirvana.

    Now, I want to discuss one more thing in depth; you may have heard the following statement many times, saying that in order to obtain Nirvana, there is no need to practice or follow specific steps, no rules or methods; since there are many methods at the end They all lead to Nirvana, so any method we do is correct. According to evidence and reason, this belief is absolutely incorrect. According to all the evidence, all Buddhists also know that the Buddha itself confirmed that there is only one road that can lead to Nirvana. The method is four, and only the Buddha tells us this method. If people want to practice meditation in their own way, then everyone will invent his own rules. Everyone says that his method finally reaches Nirvana. Is this misunderstanding reasonable? is it possible? If this is the case, then the Buddha is not an honest person. If everyone can reach Nirvana without righteous thoughts, then there is no need for the Buddha to teach this practice. We know that there are many religious factions and meditation methods in the Buddha era. At that time, there were even super-powerful practices, such as flying in the air, walking on the water, crossing the hills, all these super-powerful practices are quite common, however, no one taught. The road to true Nirvana. Therefore, if anyone still has this misconception that there are many ways to go to Nirvana, then ask him to think about it! Don’t forget, we are because the Buddha shows us how to gain nirvana’s spiritual development method. This method is mainly four thoughts, which is what no other teacher in the world has taught, that is why Buddhists respect Buddha. Respect for the greatest people in the world and respect for their wisdom, purity and compassion. If we do not cultivate Vipassana in accordance with the four minds, we cannot really understand Buddhism; even now, there are very few people who have four thoughts. Correct understanding, in fact, although this system is completely reasonable, it is still not easy to establish a correct understanding immediately or quickly. We should study it in depth and try to understand it in a reasonable way, and then verify its correctness through practice. We must test Buddhism at any time through practice and self-verification.

    to sum up

    Let me summarize some directions for the practice of Vishsheshe:

    First, when we begin to study Vishna, we should develop a thorough understanding that any existence is only composed of mental state and physical body.

    Second, the physical and psychological state associated with you only happens to you, so you must keep righteous thoughts at the moment in order to clearly see their essence.

    Third, the object of meditation must be an uninterrupted state of mind or body, and it is always the current state; if the feeling appears, check it, if the tracking is interrupted, don’t worry, just come back again and continue to check the physical and mental state.

    4. During the practice, the meditator must pay attention not to create desires, to see something or to develop certain Vipassana, you only need to look at the physical and mental state.

    5. Don’t check the physical and mental state at the same time, but check them separately, and always be the present.

    Sixth, hold the four main positions of standing, sitting, walking and lying, avoid secondary movements.

    7. If it is necessary to change the posture, make sure to know the reason or reason for the move before changing.

    Eight, use the usual posture and posture, and check each of the usual posture and mental state.

    Nine, try to be natural. Don’t deliberately walk and move slowly to speed up Vipassana. This desire will hinder Vipassana.

    10. When practicing, don’t do anything unnecessary.

    ─ Don’t say no need.

    ─ Don’t change your posture unless necessary.

    ─ Don’t eat unless you need it.

    11. Before doing anything, you must understand the necessary reasons for the action and see how it is forced to do it.

    Twelve, abandoning the feeling that “meditation is a special thing”, it is not the time to pursue something, but to examine the causes of our actions and the characteristics of the heart and the body.

    13. Don’t think about meditation and seek a state of mind such as joy or tranquility.

    14. The meditation of the Vishna must be like a spectator in the drama. Don’t want to direct the story. Just watch the physical and mental state into the flow of consciousness. This moment of balance will lead to wisdom.

    (Translated by: If the reader wants to know more about the teachings of A Jiangnian, please refer to A Jiang’s reading, where Radamo translates: “The Zen of the Body of the Mind”

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