A brief introduction to the seven essentials of nourishing the heart (2) C 2. (Positive behavior): Thinking in various ways is like dreaming. No one can be cured. When you live in Puji, you should start to cultivate emptiness. This part of the paper is very short, with only 20 words. I'll just give it a little play here and talk about it in detail so that you can practice later. This paper discusses the method of observing the mind from three aspects. Please note that this paper explained by Bodhisattva Zuo Wu is a very profound practice-it is already an intermediate practice between dzogchen and intermediate practice. As I said before, if you want to turn this practice into a moderate one, you can do it completely. Of course, if you want to improve your level, you can also regard it as dzogchen's revision of the law. But I wouldn't say dzogchen or dzogchen. I don't understand myself. What can I tell you? Originally, this practice belongs to the law-abiding practice, so I will talk about it according to the law-abiding practice. But when talking, this modification will naturally become a modification of dzogchen's practice, without * * *. Dzogchen's Buddhist practice includes upright practice and upright practice, and upright practice also includes upright practice and non-upright practice. The aforementioned outside line and inside line belong to the same line; It's not going forward, it's the practice of adding five lines after the repair. The modification mentioned here also belongs to the last modification without * * *. That is to say, if you cut this passage out and put it into dzogchen's practice, it will be the last practice without Canadian in dzogchen. This content is put in this treatise, which becomes the correct revised draft of middle school. When the preparations for meditation are done, we will enter the formal practice. You should think about it first. Think about what? We used to talk about observing all the appearances outside, including walls, houses and other materials. From the Buddhist point of view, they are all made of dust. From a physical point of view, it is composed of atoms, neutrons and other particles ... but here we don't observe these external conditions, but we should look back at the self-mind and see what the essence of the heart is. Why look inside, not outside? Generally speaking, Mahayana Buddhism has three views on the definition of external environment: some sects believe that all external environment is matter, not mind; Other sects also believe that the external environment is not material, because matter never exists. Although we see it, it doesn't actually exist, and the external environment is our heart. Other sects say that the outside world is neither material nor mind, but an illusion created by mind. Since it is an illusion, it can't exist, so why observe it? As for the necessity of Buddha preaching different views to different audiences, I have said it many times before, so I don't need to say it here. However, although the above statements are different, they are not contradictory. Of course, one of the most accurate and accurate views is the last one-we can neither prove that the external world is material nor that it is actual consciousness, no matter whether we say it is material or conscious, it is actually an illusion created by the heart, and everything outside comes from our heart, so we don't need to observe it, only need to observe the heart. The mind mentioned in Buddhism, of course, does not refer to the mind, but refers to the knowledge in the five aggregates, as well as some thoughts, behaviors and acceptances. Buddhism has various names for it, whether it is consciousness, divinity or heart. Anyway, it is our own heart that we have to master, implement and explore in the end. As for what is outside, we don't have to spend too much time exploring what it is. This is a trick of Mahayana Buddhism, and the Buddha also said it in the classic of Xianzong. A metaphor once said: If you throw a stone at a dog, the dog will not chase people, but chase the stone; But if you throw a stone at the lion, the lion will not care about the stone, but chase the stone thrower because it knows that the stone comes from people. Similarly, Hinayana Buddhism is to go outside to pursue, analyze the external substances one by one, and finally divide them into no self; Although Mahayana Buddhism will also use this method, it will only be applied when talking about theory. When practicing Buddhism, they don't care about the external material, because they know that once they realize the inner emptiness, the outside world will be under their control, and no matter whether it is material, consciousness or inner product, it will definitely disappear. What we want to observe here is the essence of the heart. How to observe the essence of the heart? This theory is observed from three aspects: the place of departure, the place of residence and the destination, and everyone must remember it. Who will observe the origin, residence and destination of the heart? Do you look for the answer from a book, or do you use other logic to deduce it? Neither. The method we use here is to let it go back and see for itself. When an idea just comes out, whether it is a good idea, a bad idea or an unforgettable idea, we will seize it at once. The so-called "grasping" means not going down, but observing. For example, when I see a flower now, I will have the idea that "this flower is so beautiful". I'll stop at once and look inside. Where did this idea come from? Looking back, there are two ways. One method is closer to dzogchen's orthodox practice, so let's not talk about it here for the time being, but only the second observation method. The first is to observe where the mind comes from. For example, if we want to know the origin of the flower we see, we should find the place where it first grew. Similarly, when an idea comes to mind, we should observe which part and corner of our body it comes from. Some people think it comes from a certain part of the brain, some people think it comes from the heart, and some people may think it comes from other parts of the body, but in any case, it should have an exact source, and this source should not be elsewhere, but only inside and outside our bodies. Then we began to observe, if this idea originated from the brain, what is the brain itself? As mentioned above, cut every part of the brain and divide it into pieces; Then every fragment is decomposed, decomposed, decomposed again, and finally even the dust is decomposed until it disappears without a trace. By analogy, since one piece of the brain can be decomposed into emptiness in this way, other pieces are no exception, and the brain disappears into emptiness. Everyone should take a closer look: does the brain exist? What would happen if the brain existed? When can I find it? When we search carefully like this, we will find that the brain does not exist. Since the brain doesn't exist, how can thoughts come from it? No way! Next, some people may think that some books say that the heart itself is an invisible thing, and it is impossible for us to confirm a fixed position in the body. If it has a place, it must be related to the heart. After that, we can use the same method to analyze the heart and other places we think may produce thoughts-skin, muscles, bones, bone marrow ... When we use the theory of middle view to search the inside and outside of the body, we will deeply realize that there is no place where the heart comes from. We can't deceive ourselves and others, and don't think without foundation: "As the book has said, the place where the heart comes from doesn't exist, and I can only go in the direction I can't find, but not in the direction I can find, otherwise it will be a mistake." And design a program in advance that I hope I can't find, and then go through the motions intentionally according to this predetermined program: Oh! Every part of the brain is getting smaller and smaller after subdivision again and again, and finally there is nothing! We can't be so irresponsible to ourselves, we can't force ourselves to take the road we know in advance, we can't hold the stereotype of being selfless and empty, we must look for it with a realistic attitude, we must look for every corner of our body, and we must look for it with questions: "If we can find it, we must try our best to find it", "If there is a place, I will confirm where it is; If not, I have to confirm it myself, and I can't follow suit. " "From the beginning, I always thought it existed. Does it exist? " Although this is the way it is, if you really practice the law, you will feel completely different. Spoken words and actual feelings are absolutely different. When I said this, I canceled some complicated contents in middle school, leaving only the most understandable parts. If you look like this, you should have a feeling. This feeling is just like what I said before: it's like the floor under our feet has been torn off, and we are sitting in the air on the floor of a higher floor, unable to grasp anything around us or rely on anything. That's the feeling. Some people get scared after they feel this way, but it's nothing to be afraid of. This is a normal phenomenon. Just because ordinary people like persistence, they must have something to persist in order to rest assured, such as "if you do good, you will be reborn in heaven;" I think it's good to go to hell if I have done bad deeds, because some things can be adhered to-not only I exist, including places like heaven and hell where I go, but also not always exist-which is more suitable for the mentality of ordinary people. If everything is completely broken now and there is no place to rely on, it is easy to have fear in my heart. People have different foundations. Some people will laugh happily at this moment, some people will cry excitedly, some people will panic ... no matter what, there is no problem. What we need is the feeling of not having ourselves. There is another metaphor to describe this feeling: a bug landed in the boundless ocean, with the blue sky above and the ocean below. Besides, nothing can be seen in all directions. There are no mountains, trees and other buildings here ... we can't tell the difference between southeast and northwest, up and down and left and right, and we can't find any support. What these metaphors want to express is the result of our observation: in the past, we thought it actually existed. Then, we stop at this state, which is the real proof of Wukong. That's how hearts come and go. Everyone must follow the above practice. Understanding and experience are different. After alienation, this feeling will be very strong. Bodhisattva, the practice of King Kong Saddle and Manchalo are all well done. Because the conditions to prove Wukong's sexuality have been met, it is a piece of cake to achieve it; On the other hand, if BEA Canada has not been repaired at all, even if we observe it carefully, we will occasionally feel this way, but because the foundation is not firm, this feeling will disappear after one month, two months or even a day or two. Or once or twice, there may be a good sense of emptiness, and then I can't find it anymore, and I don't even know where it is going. I have always stressed the reason for adding branches, which is this. This is not my personal opinion, and I don't understand it. This is what Sakyamuni Buddha, as well as the masters and achievers of all ages told us. After they reached the peak, they went back and taught us the lessons summed up in practice, so that we could take fewer detours or even run counter to them. Therefore, we must cherish these tricks! This is how the heart comes and goes, and then it begins to observe where it lives. If the heart is something that exists, it should still have a place. Let's take a look now. Where is it? If there really is a place, it must be inside and outside our bodies, and it can't be anywhere else. Is there a place to live inside and outside the body? At this point, we can observe it through the previous analysis. If we think that consciousness is the product of brain movement, thoughts are stored in the brain. From this point of view, we can make an analogy by dissecting the brain just now. If anyone still thinks that according to the tantric view, qi is closely related to the distractions of consciousness, and qi flows in the heart and lungs, so thoughts are between the heart and lungs. We can refute this view by dissecting other organs just now ... so that we can't find the so-called home of the heart. One thing to note is that not finding and proving Wukong are two different things. No matter who you are, if you want to find your inner place and home, you won't find it, but is this to prove the nature of Wukong? This may not be true. The origin and destination of the heart do not exist. How can I find it? Mai Peng Rinpoche also said: Even if you observe whether there are horns on people's heads hundreds of times, it is impossible to find them. How can there be horns on people's heads? That's impossible. If you can't find a corner on a person's head, does it prove that you realize that the corner is empty? No, although it is certain that there are no horns on people's heads, there may be horns on cows' heads, so we don't realize the emptiness of horns at all. This is a very important sentence, and I'm not making it up. I'm just passing on the secrets of practice that the guru told us in the book. When some people meditate, when their hearts are completely calm, they have no distractions in their hearts, so calm that they only feel calm like water, transparent inside and outside, comfortable and light. Does this prove the nature of Wukong? Not necessarily. Then how can we be sure whether we have achieved it or not? As I said before, if there is always a word in it, there is no problem. What word? That is the word "enlightenment" or "wisdom". Both the words "enlightenment" and "wisdom" have the same meaning. What do "enlightenment" and "wisdom" represent? Do you feel comfortable and relaxed without any distractions after putting everything down? No, the so-called "enlightenment" is to see if there is a feeling of emptiness inside and outside. This is called feeling, not "thought", because there will be no thoughts in that realm, and they will all disappear and go up in smoke. Who will feel it? It is perceived by consciousness. There are many levels of consciousness. When the superficial level disappears, only the bottom layer remains, such as Arya's knowledge and subtle consciousness, which is how they feel. There is another way to identify. As I said before, when we decide after meditation, we will have a very strong feeling: it is like putting all kinds of toys, jewels, decorations, rosaries and so on. On a very thin thread, hold the thread in your own hands, and you can touch the messy things on the thread at will, and let them float in the air and swim around. What do these things depend on? It is a thin thread in my hand, the end of this thread is in my hand, and there is no other source. Although there is no other source, if you drive the line in your hand, the things on the line will still move. What does this metaphor mean? It is to show people, vehicles, buildings, etc. These dazzling and dizzying things in the outside world depend entirely on your own heart. With your own eyes, ears, nose and tongue, you have it all; Without your own eyes, ears, nose and tongue, these things can't exist and you can't feel them. When we look back at our hearts, we will suddenly wake up: although our hearts can create a variety of worlds, this so-called "creator" is rootless and passive, just like the thread in our hands. For another example, the Yangtze River and the Yellow River are extremely wide and long rivers. Downstream of them, there are turbulent waves and unstoppable rapids, but if we find their source, we will find that they are just a very inconspicuous trickle. No matter how magnificent the downstream is, so is its ultimate source. This is also to show that everything outside comes from our spirit, and the spirit itself can't find the source to rely on. When you leave your seat, you will feel that the root of everything has disappeared here. Since there is no root cause, what else is there? Everything, everything is out of thin air. However, there are also many mistakes. For example, people who practice the Four Minds and Eight Minds well but are not "enlightened" will suddenly feel that their bodies come out of thin air when they come out of meditation. Therefore, we must have good practice skills, that is, the guidance of the guru. Only in this way can we get rid of it smoothly, otherwise we will be confused by many similar things. As I mentioned before, on the Mount Serba, there was an accomplished dzogchen-Guru Qiu Yang Jean Zhuo (also known as the Ik Lama). In the previous life of Ruyibao, the French king, the great Yogi Lerau Lamba was often with him. One day, the yogi Lerao Lamba said to the Ik Lama in a chat: "You practitioners of many disciplines, practitioners in the Sek area, are all stopped at the threshold, and you can go in or out. If there is a key sentence, you can let them in. " The Ik Lama replied, "Then you can let them into the room with one move!" " "The yogi said jokingly," Where did I have so much strength from marriage to having children? This should be your business! "The so-called" stop at the threshold "means that the realm of practitioners is above Araya's knowledge, and they have realized nothing. The so-called "Ayaye knowledge" is the misunderstanding I mentioned above. Although Araille's knowledge can't appear at ordinary times, it will appear after peace of mind. For example, when we come home exhausted from a noisy and crowded supermarket, if we meditate immediately, we will feel very quiet and stable inside, and have no other thoughts, but there is no "enlightenment" in it, just staying here. It is at this point that many practitioners go astray, because they don't have the know-how of guru. Once they stay on Araya's knowledge, they think they have achieved it. Since there are mistakes here and misunderstandings there, what should we do? Is to grasp the standard of definition: whether these feelings promote our alienation and bodhicitta. If the answer is yes, it proves that this is at least a gratifying realm; On the other hand, if it doesn't help alienation and bodhicitta, instead, let us despise the cultivation of alienation and bodhicitta, thinking that "alienation and bodhicitta are unnecessary" and "there is nothing to be persistent", then there is a problem. If you continue to practice like this, your sense of alienation and bodhicitta will gradually decrease because you don't exercise, and eventually you will lose it completely. You won't get any merit in your practice, but your troubles will not disappear, but will grow day by day and eventually reach such an unimaginable realm. When you practice your mind, you must have the guidance of a guru. If you read the book where you want to observe the origin, residence and destination of your mind, you will try to find the so-called origin, residence and destination according to the map. This is very difficult and blind practice is not allowed. These are all indispensable tricks in practice-the point is, of course, not my tricks, but the tricks handed down by the masters. This is the main point of observing the residence. For other feelings, you can also make an analogy. The boundaries are the same, so we won't analyze them one by one. At this time, some people will think: if the home of the heart does not exist, where do the troubles and self-obsession come from? If there is no worry and no obsession, then why should I cycle? The heart must exist! Since it exists, it can only exist inside and outside the body and cannot be hidden in a table or other foreign objects. From a macro point of view, perhaps we can identify a certain residence of the heart, but after micro-analysis, we can completely subvert all this. Why should we observe? Because we want to see its truth, and we can't take the macro conclusion as the standard. Even physicists know that the macro concept itself is an illusion, so if it must exist, we must find its ultimate existence. The ultimate existence is definitely not within the scope of macro concept, and the ultimate truth cannot be judged by macro concept. However, the more you want to find the extreme, the more you can't find it. The so-called ultimate thing never exists, just like the concept of elementary particles in modern physics. Some people think that this is an elementary particle. After a while, everyone began to reject this view and believe another person's statement. In the end, no one can confirm an absolute elementary particle. Similarly, absolute existence cannot be found. The more you observe, the less you exist, and everything will disappear. What we need is a feeling, but in front of it, we must have wisdom, and it must be a feeling brought by wisdom. This is "enlightenment". Understanding must always exist. If you have this kind of "understanding" in your meditation, then your meditation must be correct and absolutely correct. Without this "consciousness", it is hard to say. Enlightenment, wisdom or wisdom are the soul of the whole meditation. No matter whether it is dzogchen or other spiritual practices, once the "consciousness" is lost, this kind of meditation is useless, just like a corpse that has lost its soul, at least it has nothing to do with liberation. Practicing such meditation will only produce some magical powers, which is useless for liberation. This is how to observe the residence of the heart. The third is to observe where the mind goes. Take the example mentioned above as an example. After seeing this bunch of flowers, I will feel that "this bunch of flowers is so beautiful", and then I will have the idea of "just using this bunch of flowers to sacrifice Buddha", and then this idea will disappear without a trace and will not exist forever. So, where did this idea go at this time? Great mistakes have been made in observing the whereabouts of the heart, which must be paid attention to. For example, when a greed rises in our hearts, it will last for a long time if we don't observe it; But if we look back, it will disappear immediately. Many people think that this is emptiness, and they also realize it, because this idea has always existed when they are not looking, but naturally disappears when they look back. Didn't the book also say that "self-treatment is also self-solution"? This is the real "self-explanation". In fact, this is not enlightenment, because the essence of the heart is like this. When no one is in charge, continue; Once you leave it alone, it will stop immediately. We all have this experience. When we are sad, if we let go, we will cry. If I analyze it now, why should I cry? Sorrow and crying will naturally stop. Of course, even this observation will not work when your heart is broken, but generally speaking, this observation will take effect immediately. That is to say, this method may not be effective when dealing with heavy greed and ignorance, but when dealing with subtle thoughts, whether they are trouble or kindness, this observation method can make them intermittent when they appear. In fact, this is not only not enlightenment, but also a judgment-what just existed has disappeared. When these ideas are interrupted, we have to observe: obviously, we have just had such an idea. Where has this idea gone now? If you are a person, even if you die, you will leave your body; If it is a book, even if it is burned, there will be a pile of ashes left ... So, where did this idea go? Is it like when it snows, every snowflake melts in the lake? Anyway, it can't go to places like the outer wall! However, is there a place in our bodies where we can go and stay? To solve these problems, it is the most appropriate and effective method to dissect the corpses one by one. After gradual decomposition, its position can't be found at all. In this way, the origin, residence and destination of the heart can not be found, which is an observation method of Xianzong. If we can't feel anything no matter how we observe the coming, living and going of the heart, we must start from scratch; If it doesn't work again and again from the beginning, it proves that our karma is deep and the accumulated resources are far from enough. What should I do at this time? We should start with Gabe and practice centrifugation, bodhicitta and Vajra Saddle. If we can lay a solid foundation for BEA Canada, it will prove that Wukong is a natural thing. This is one of the ways to prove Wukong's nature. We must cherish these practices, and don't think that these methods are very simple in Xianzong and are not worth practicing. Maybe after listening to dzogchen's Buddhist practice, I won't hear anything better. Someone may tell you, "dzogchen just don't be persistent! Just relax。 Relax. " "dzogchen just has nothing, and all other thoughts have been abandoned, as bright as the sky", but what is "as bright as the sky"? This is difficult to understand and understand, so this revision is a specific revision. If it can't be achieved through these practices, other practices may not play much role. If you can feel it, you will experience it through these practices. If we don't fix these rules, it's useless to talk about Zen cases that ordinary people look strange and mysterious! Anyone can say these phrases. Originally, these cases contain profound truth, but in the eyes of ordinary people, they are an incredible realm. The same noun has four meanings in tantric schools. The first floor is similar to Xianzong; The second level is similar to the second level of birth; The third level is almost the same as perfection; The fourth level is similar to dzogchen. Therefore, anyone can say profound words, but who can understand the secret meaning hidden in the words? Don't say enlightenment, even if you just say it, it's hard. If the above passage is a French version of dzogchen, I can tell you about dzogchen; From the lowest level, it is the practice of the middle school, which is caused by the differences of words and expressions and the inherent hidden meaning. There are two kinds of practice to be completed after practicing Buddhism: the first is silent practice, that is, meditation; The second is these empty practices. The success of practice depends entirely on oneself, and no one can do anything about it. Even the omniscient Buddha can only say, "I have shown you the way out. It's up to you whether you can solve it or not!" " "He didn't say you don't have to practice, I promise I can help you get rid of it. Everything depends on people. As long as we persistently follow the teachings, we will certainly reach the realm that any practitioner dreams of-Buddha's wisdom and sorrow! Original address: Brief Introduction to Seven Essentials of Nourishing the Heart (2) Author: Ci Zhu