Wisdom 100 Ch.6

In the heart of the mind, when you are in the heart of Zen, you are anxious about your perception; ─ ─ Great wisdom on the volume of seven. Interpretation of the first product in the Zen Polo. Honey Benedict is to say that the obstacle to encountering meditation is the concept of consciousness and harmony. If you do not leave the conception, you cannot enter the deep definition.

“Awareness” is a phenomenon of psychological activity, which is translated into seeking. The thoughts of the rough thoughts and the thoughts of the thoughts; the rough role of seeking truth, and the delicate role of the affairs of the case are collectively called seeking. This is a thinking and exploratory mind, which is contrary to the meditation mentality of concentration, concentration, and even unity. Into the zen time, if there is still awareness, it will disturb the integrity and tranquility of the situation; if you can completely put the mind and view of the mind, you can enter the deep. Consciousness is a psychological phenomenon of goodness in distinguishing between good and bad, and is a bad image for the practitioner of meditation. Therefore, “The Theory of Great Wisdom” says: “Although the consciousness is good, it is a thief of Sancha (meditation).”

The heart is to concentrate the scattered heart and the heart of climbing. The scattered heart is in the north and the north. The heart of climbing is the external environment. No matter what you see, what you hear, what your nose smells, what you taste, if you are fond of it, you will pursue it and greet it. If you don’t like it, you will hate it and reject it. To focus on this distraction, you need to use a method of conceiving. Some of the visual reality is phase less, the thoughts have nothing to do, and the thoughts have no foothold, which is the three-point setting. Some use the concept of counting, and use the method of breathing to dispel the thoughts. The only thought is to count the breath. If the time is long and the work is deep, you can enter the meditation. There is a difference between meditation and meditation. After entering the deep-seated, you will enter the “one-minded place”. Only one self-identity exists, and all other distinctions do not work. This self is not an awareness of external climbing, nor is it internal. Consciousness, but also the existence of self-centeredness, exists in meditation, and it can be seen that if you do not remove me, meditation will not be relieved.

In addition, in the phenomenon and method of meditation, the word “consciousness” is also used, but it is not the search for the heart. Feeling is the meditation of the mediator. When you meditate, you will feel all kinds of feelings, such as cold, warm, smooth or non smooth breathing, and cool and light body. A psychological reaction is produced by the phenomenon of the body; if these reactions are adhered to, they cannot be determined and must be put down to be determined.

View is a method of thinking, such as karma, digital view, compassion, unclean view, and separate view, etc., collectively called the five-stop view, we must go through these methods of cultivation to be settled. If there is still a method of view available after the entry, it means that it has not been deepened. Just like crossing the river by boat, if you refuse to leave the ship, you will not be able to land even if you are on the other side. Therefore, it is also an obstacle to meditation. Further, if you enter the deep-seated and enjoy the enjoyment of the music, you must not be freed. You must first let go of the consciousness, then you must be settled, and then you must lay down the situation, so that you can be free from selflessness.

The facts are so placid, the real law is not reversed; the thoughts have been removed, and the grammar is extinguished. ─ ─ big wisdom theory volume one eight. In the beginning of the book , Prajna Paramita is said that after getting the wisdom of Prajna, what you see is the true law that is not vain and not reversed.

The Sanskrit word is “wisdom”, and the Paramita is the abbreviation of Paramita, which is “transcendence.” However, prajna cannot be expressed only by the word “wisdom” because most people think that philosophers, writers, artists, politicians, etc., who are creative, have wisdom. But this is not the same as prajna. Prajna wisdom also has the function and function of the wisdom of the average person, but there is no self-centered attachment of the average person. This can be surpassed from the bitter sea of ​​troubles and become a wise man who is free from great freedom, and is called “Balome”. Therefore, if a person who has developed Prajna Paramita will not have an inverted opinion, he has already experienced the true Dharma.

What is “reversed”? There are four kinds: to be impermanent, to be bitter, to be without me, to be clean. This is the normal mentality of human beings and minds and the environment. However, from the standpoint of Dharma, it is called reversal. Because the world is impermanent, the world of mind and body is not true to me; because all phenomena cannot be maintained or guaranteed to be permanent, so there are old and sick and so on; because there are troubles, so it is not clean, fleshy body, so it is stinky skin .

However, the development of the Prajna Paramita, has surpassed the worries of the perseverance, it can be said that Prajna Paramita is the real Dharma. The true Dharma must be realized by the people who have the Prajna Paramita. Such truth is beyond the scope of words and thoughts that can explain thinking. The so-called “speaking words are broken, the mind is going to be destroyed”, and the Zen saying “do not stand for words, directly to the people”, is also the fact of “prajna”.

Usually, almost everyone has had the experience of “doing nothing”. Some people describe that if they are ignorant, they are not pretending to be honest and clumsy. They simply feel that it is unnecessary to debate and explain in any way, because this is the case. It’s better to say nothing, otherwise it will be farther and farther away from the truth.

Selflessness, selflessness, virginity, and ability to move two kinds of people; no wise men are horrible, and wise men are happy. ─ ─ big wisdom theory volume one eight. The release of the first product in Prajna Paramita. This is to say that the prajna can shock two people: one is to make people without wisdom horrible, the other is to make people who have wisdom rejoice. Sanskrit-like meaning is selflessness without my wisdom. Before there is no wisdom, I don’t know what it is; after wisdom, there is no self, no attachment, because the police realize that the external environment and inner body and mind are not eternal self.

However, when the wisdom of Prajna has not yet appeared from the heart, even if it can accept the concept of selflessness in cognition, it can not understand the state of being without me. Even if you hear that it is empty, empty is no one, no one, no beings, no life, you will fear and fear. Because since there is no me, who is my body and mind? However, for those who are already wise, they think that it is very good to achieve this kind of realm, and they can be free and free. Therefore, they hope to help those who are unwise, and should break their troubles before they have broken their troubles. Wisdom should be developed. Therefore, we must use all kinds of ideas and methods to help all living beings to open up wisdom and encourage everyone. One day, they will realize the function of the great wise man.

However, it is understandable that the average person is afraid of losing oneself. Because after fear of being free of me, he will be like a good person. He suddenly loses his memory, does not know himself, and certainly does not know his loved ones. He does not have a self. Of course, It will be a tragic and terrible thing to lose everything that belongs to the self! They thought that if they didn’t have a self, they would be more lonely than the ghosts that lost their souls. There are still many of my disciples who are such people. Even people who have played with me a few times have this mentality. When I talked about nothing, they said, “You can’t live without yourself. If you don’t have oneself, you don’t know what will happen. Now I am used to it. I have my body, environment, family, property, career, etc. Occasionally, although I am troubled, I still don’t think there is much bad. If I don’t have a self, I can’t imagine it. Maybe I will go crazy, or I might become a corpse like a corpse.”

In fact, my own experience is based on selfless wisdom, transcends subjectivity and objectivity, transcends time and space, and transcends the relatively absolute self-center. Except for no selfish position, everything is still as usual. If you are in the family and realize the meditation, it is to get the wisdom of the prajna, because there is no monk, so the wife, the gentleman, the child, the career and so on, have to be taken care of by you. The difference is: before enlightenment, it is your private, so you are psychologically possessed; after enlightenment, it belongs to everyone, you have no self-sufficiency, and psychologically is the responsibility of compassion and dedication. This kind of state of mind is difficult to explain. Only “If people drink water, they will know themselves.” When you are happy to get the wisdom of Prajna, you will naturally know.

The average person can also practice to use the wise man’s point of view to let go of the self, especially when he is troubled by the trouble, learning to temporarily put down the self, it will also benefit the health of mind and body.


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