Chapter 7 Chapter 5 Bring your heart home

More than 2,500 years ago, a man who had been pursuing the truth for many lifetimes came to a quiet place in northern India and sat under the Bodhi tree.He swore not to get up until he discovered the truth.Legend has it that in the evening, he conquered the power of ignorance; the next morning, when Venus pierced the sky, his long-term perseverance, practice and perfect meditation finally achieved the ultimate goal of human existence - awakening.At that holy moment, the earth vibrated as if "drunk with joy"; the scriptures say: "No one anywhere is angry, sick or sad; The state of completeness." The man was revered as the Buddha.Here is a beautiful description of the Buddha's awakening by Vietnamese Nhat Hanh:

Gautama felt that the prison in which he had been confined for thousands of lives had been broken, and that ignorance had been its keeper.Because of ignorance, his mind was clouded, just like the moon and stars are covered by dark clouds.The mind is blinded by endless waves of delusions, mistakenly dividing the real world into: subject and object, self and others, existence and non-existence, life and death; Prison of change.The suffering of birth, old age, sickness and death is just to thicken the walls of the prison.The only job is to capture the jailer and see him for what he really is.The jailer is stupid... Once the jailer is gone, the prison will disappear and will never be rebuilt.

What the Buddha saw was our ignorance of true nature, the root of all samsaric suffering; the root of ignorance itself is the tendency of the mind to distract.Ending the distraction of the mind would end samsara; he realized that the key to this was to bring the mind home, its true nature, through meditation. The Buddha sat peacefully and solemnly, with the sky above him, as if telling us: When sitting in meditation, your heart should be as open as the sky, but firmly on the ground.The sky is our absolute nature, unbounded and boundless; the earth is our relative reality, our relative and ordinary mind.The posture we take in meditation symbolizes that we are connecting the absolute and the relative, the sky and the earth, heaven and earth, like the wings of a bird, combining our sky-like immortality with our illusory and limited mortal mind.

Learning to sit in meditation is the greatest gift you can give yourself in this life.Only through meditation can you embark on the journey of discovering your true nature, and thus find the concentration and confidence you need to live well and die peacefully.Meditation is the path to enlightenment. Cultivate the mind Explain that there are many ways to practice meditation, and I have said it a thousand times, but each time is different, and each time is direct and refreshing. Fortunately, we live in an age where many people know about meditation.Meditation is increasingly regarded as a method that transcends cultural and religious barriers, allows meditators to directly touch the truth of their life, and can immediately transcend religious dogma, which is the core of all religions.

Generally speaking, we are far away from our true self, wasting our lives in endless activities; meditation can bring us back to our true self, transcend our habitual tendencies, and allow us to truly appreciate and taste our whole life.Our lives are spent in intense and anxious struggles, in the vortex of speed and hard work, in competition, attachment, possession and achievement, and are always suffocated by activities outside of us and preconceived prejudices .Meditation is just the opposite. It completely changes our "normal" mode of operation, because meditation is a state of no worries, no competition, no desire to possess or grasp, no nervous struggle, no achievement. Desire: This is a state without ambition, neither accepting nor rejecting, neither hoping nor afraid; in this state, we can slowly release the atmosphere of restraint, and turn all emotions and concepts into nature Plain emptiness.

Zen Buddhist masters know how elastic and malleable the mind is.If we train it, it can do anything.In fact, we have already been trained; because of samsara, we are trained to be jealous, grasping, anxious, sad, hopeless and greedy, trained to fly into a rage when faced with stimuli.In fact, we have been trained to such a degree that we don't have to work hard to arouse these negative emotions, they will arise automatically.So everything is a matter of training and habit.If we confess, we are well aware that by throwing our hearts into confused situations, we can easily become experts in confused gloom, addicted to addiction, and prone to slavishness.In meditation, by devoting the mind to freeing ourselves from delusion, we will find that over time, with patience, discipline, and the right training, our mind will begin to untie its own knots and recognize its own inherent joy and joy. Ching Ming.

"Training" the mind is by no means forcing the mind down or brainwashing it.The first step is to see directly and concretely how the mind works. You can gain this knowledge from spiritual teachings or from personal meditation experience.Then you can begin to tame your heart, and masterfully hone it, making it softer and softer; in this way, you can become the master of your own heart, and develop it to its fullest and most beneficial . The eighth-century Buddhist master Shantideva said: If the elephant of the mind is bound from all sides by the rope of mindfulness, Then all fear will disappear,

complete bliss will come, All enemies: tiger, lion, elephant, bear, snake of our emotions, and guardians of hell; devils and horrors, All because you controlled the heart and tamed it, And bound, and subdued, Because all fears and countless troubles come from the heart. Just as a writer must spend years and years of hard work before he can write smoothly; it is also like a dancer must spend a lot of effort and patience before he can dance. Therefore, once you start to understand the effects of meditation, you will try your best Go all out to learn, which requires your utmost perseverance, enthusiasm, intelligence and training.

The heart of meditation Meditation is to awaken our own sky-like mind, and let us know our true face - the unchanging pure awareness that forms the basis of life and death as a whole. Because of our busy and distracted mind, we have long lost sight of our inner self, yet in the silence of meditation we can catch a glimpse of it and return to it.Our minds can't keep a moment of peace; our minds are so agitated and preoccupied that sometimes I think I'm living in the cities of the modern world, like a bardo after death Displaced and tormented.According to some sources, as many as 13 percent of Americans are mentally ill. What does this figure say about our way of life?

We are divided into many different parts, we don't know who we really are, and we don't know which parts of ourselves to identify with or believe in.So many conflicting voices, commands, and feelings vying to control our inner lives can leave us feeling scattered and no one left at home. And sitting in meditation is to bring the heart home. In the Buddha's teaching, it is believed that there are three things that make a big difference in your meditation, and that merely bringing about temporary relaxation, peace, and joy can be a great cause of your enlightenment, as well as that of others.These three things, we call "the good at the beginning, the good in the middle, and the good after".

Initial goodness comes from awakening to the fact that we and all sentient beings basically have Buddha nature. In order to realize Buddha nature, we must destroy ignorance and finally end suffering.Therefore, every time we start our meditation practice, we should use this awakening as a motivation and vow to dedicate our practice and life to the enlightenment of all sentient beings in the spirit of the following prayers to all the Buddhas in the past: The power and truth of this practice: May all beings know happiness and the cause of happiness; May all beings be free from suffering and the cause of suffering; May all beings be separated from the divine happiness without suffering; May all sentient beings have peace of mind, without too much attachment and too much resentment, Believe that all beings are equal. Zhongshan refers to the state of mind when we enter the core of practice. It is inspired by the understanding of the nature of mind. From this state of mind, an attitude of non-attachment arises, free from the constraints of any concept, and awakens to the fact that everything is "empty" in nature , illusory, dreamlike. Post-goodness means that at the end of our meditation practice, we dedicate all the merits and virtues, and sincerely make a wish: "May all the merits and virtues obtained in practice be dedicated to all sentient beings for enlightenment; may it be like a drop of water, dedicated to all Buddhas for the benefit of all." An ocean of deeds for all beings.” Merit is the power and benefit, peace and joy that arise from your practice.You dedicate this kind of merit to the long-term and ultimate benefit of all beings, may they be enlightened.On a more immediate level, you dedicate merit and pray for world peace, for everyone to be completely free from want and disease, and to experience overall happiness and eternal joy.Then, realizing that everything is illusory and dreamlike, you also see that, in the deepest sense, you who are dedicating merit, who you are dedicating merit to, and even dedicating merit, are actually Sex is "empty" and illusory.In the bardo teachings, it is said that this is the way to end the meditation practice, which can ensure that the merits of your practice are not wasted. These three sacred principles—skillful motivation, a detached attitude that makes your practice successful, and dedication at the end of your practice—can make your meditation practice illuminating and powerful.The great Tibetan master Longchenpa praised them as "the heart, eye and life force of true practice".Nyoshul Khenpo said: "To achieve complete enlightenment, it is enough to have these, but it is not complete without these." mindfulness practice Meditation can bring the mind home, but mindfulness must first be practiced. Once upon a time, an old woman came to the Buddha and asked about the method of meditation. The Buddha told her that when drawing water from the well, every movement of the hand should be distinct. If she does this, she will soon find out. When you are in a state of sobriety and open-minded tranquility, that is meditation. The practice of mindfulness is to bring the scattered mind home, so that different aspects of life can be concentrated. This is called peacefully remaining or calm abiding.Abiding can accomplish three things: First, all parts of oneself that have been torn into pieces, which have been at war in the past, are now settled by Abiding, melted, and become friends.In that stillness, we come to know ourselves, and sometimes even catch glimpses of the light of our own nature. Second, the practice of mindfulness can relieve the negative attitude, aggression and chaotic emotions that we have accumulated over many lifetimes.At this time, instead of suppressing or sinking into emotions, we should observe emotions, thoughts and everything that arises with an open-minded tolerance as much as possible.The Tibetan master said that this kind of wise tolerance is like a boundless void, which wraps and protects you warmly and comfortably, like a blanket of sunshine. Gradually, as you maintain openness and mindfulness and focus your mind more and more using a method I will describe later, your negativity will slowly ease away; you will begin to feel unobstructed, or as the French say The etre bien dans sapeau (feels good in the skin), thus generating liberation and deep and wide comfort.I see this practice as the most effective form of psychotherapy and self-diagnosis. Third, this practice uncovers and reveals your fundamental goodness because it removes hatred or hurt from your heart.Only by getting rid of our hurt heart can we become a useful person to others.By slowly removing our hatred and hurt, the basic kindness and benevolence in our nature can be emitted, creating a warm environment where our true nature can blossom. You will now know why I say that meditation is the practice of real peace, it is the practice of real non-aggression, non-violence, the truest and most important disarmament. great peace of nature When I teach meditation, I often start by saying, "Bring your mind home, let it go, and relax." The whole meditation process can be simplified into these three key points: bring your mind home, let go, and relax. Each key point contains many levels of meaning. Bringing your mind home means bringing the mind into a state of abiding through the practice of mindfulness.Its deep meaning is to turn your heart inward and rest in the nature of mind.This in itself is the highest meditation. To let go is to free the mind from the prison of attachment, because you realize that all pain, fear, and frustration come from the attachment's craving.On a deeper level, the understanding and confidence that arise from your understanding of the nature of mind can inspire a profound and natural tolerance, allowing you to get rid of all attachments in your heart, let your mind be at ease, and dissolve in the enlightenment of meditation. Lose. Finally, the so-called relaxation means to broaden your mind and relax your mind.To go a little deeper, relax yourself into the true nature of your mind, which is Rigpa.This process of enlightenment, in Tibetan, means to relax on the original sense.It's like pouring a pinch of sand on a flat surface; each grain of sand settles down automatically.This is how you relax in your true nature, allowing all thoughts and emotions to calm down naturally into the state of mind. When I meditate, this poem by Nyoshul Khenpo often brings me a lot of inspiration: Rest in the great peace of nature! This exhausted heart, Struck by karma and delusion, helpless, In the relentless fury of the stormy sea, In the boundless sea of ​​samsara, Rest in the great peace of nature! The most important thing is to be relaxed, as natural and open-minded as possible.Slip quietly out of your habitual anxious self, let go of all attachments, and relax into your true nature.Think of your ordinary, emotional, thought-ridden self as an ice cube or butter in the sun.If you are feeling stiff and cold, let the intrusion dissolve in the sunshine of meditation.Allow peace to work on you to focus your distracted mind into abiding mindfulness and awaken within you the awareness and wisdom of clear seeing.You will find all your negativity disarmed, your intrusions dissolved, your confusion slowly evaporated like a thick fog into the vast sky of your immaculate, absolute Self. Sit quietly, keep your torso straight and still, refrain from speaking, and calm your mind. Let all thoughts and emotions come and go, and don't be attached to anything. What does this realm feel like?Dudjom Rinpoche often said that it is like a person returning home from a hard day's work in the field and sitting down in his favorite chair in front of the fire.He has worked all day, knows he has done what he wants to do; there is nothing to worry about, nothing to be done, and he can completely let go of all worries, content, and at ease. Therefore, when you meditate, it is important to create the right inner environment.All struggles and struggles come from a narrow frame of mind, so creating that right environment will help you achieve true meditation.When humor and generosity are present, meditation arises effortlessly. Sometimes when I meditate, I don't use any particular method.I just let my mind settle down, especially when inspired, and I find that very quickly I can bring my mind home and relax.I sit quietly, resting in the nature of my mind; I don't question whether I'm in the "right" state.No effort at all, just full awareness, sobriety, and unshakable certainty.When I am in the nature of mind, the ordinary mind disappears.There is no need to sustain or affirm my own existence; I am just who I am.A basic trust emerges, without doing anything special. method of meditation If your mind can settle down naturally, and you find that you can rest in pure awareness, then you don't need to use any method of meditation.In fact, it is self-defeating to use these methods of meditation if you are already in this awakened state.That being said, most of us can't get into that state right now.We don't know how to wake up the mind, and our mind is so wild and scattered, so we need a skillful means, a way to wake up the mind. What I call "skillfulness" is to enable you to understand your own nature and ever-changing emotions, and to generate wisdom through practice, knowing how to face yourself in every second.With these skills, you have learned the art of adapting to changing circumstances, and can change your mood at any time. But remember: methods are just methods, not meditation itself.Only when you practice meditation skillfully can you reach the state of complete perfection, which is the real meditation. There is a very enlightening saying in Tibet: "Meditation is nothing, meditation is just familiarity." In other words, meditation is nothing but learning to be familiar with the practice of meditation.There is a saying that goes well: "Meditation is not about hard work, but a natural integration." When you continue to practice a certain method, meditation will gradually arise.Meditation is not "made", but spontaneously produced when we practice to perfection. However, in order for meditation to take place, a peaceful and peaceful environment must be created.Before our mind can be at ease, we must first quiet down the environment of the mind.Ordinarily, the mind is like the flame of a candle, flickering, flickering, and constantly changing, moved by strong winds of thought and emotion.Only when we have settled the air around the candle can the flame burn steadily; in the same way, only when we have settled the turmoil of our thoughts and emotions can we glimpse and rest in the mind.On the other hand, once we gain stability in meditation, any noise and disturbance will have much less impact. Westerners seem to be obsessed with what I call "meditation techniques."The modern world is after all obsessed with mechanics and machines, addicted to the purely utilitarian.But the most important feature of meditation is not technique but spirit: what we might call "posture," a practiced, inspired, creative way of meditating. posture The masters say, "If you can create peaceful conditions in your body and in your environment, meditation and understanding will naturally arise." Discussions about posture are not mystical pedantry.The point of adopting the correct posture is to create a more inspiring environment for entering meditation and awakening Rigpa.The posture of the body affects the attitude of the mind. Mind and body are interrelated. Once the posture and attitude are inspired, meditation will naturally arise. If you're sitting and your mind and body aren't fully in tune -- for example, if you're worrying or thinking about something -- your body will feel uncomfortable and problems are more likely to arise.Conversely, if your mind is in a peaceful, enlightening state, it will affect the posture of the whole body, and you can sit with ease.Therefore, it is important to combine the posture of the body with the confidence generated by the realization of the nature of mind. The postures that follow may be slightly different from what you are used to.This is from the ancient Dzogchen tradition and it was also taught to me by my master, and I find it very useful. The Dzogchen teachings say that your vision and your posture should be like a mountain.Your seeing is your understanding of xinxing.Thus, your views can be translated into postures and inspired, expressing the core of your entire being from sitting postures. Therefore, sit like a mountain, be as solid, firm and majestic as a mountain.No matter how the wind blows, no matter how the dark clouds roll, the mountain is still calm.Sit down like a mountain and let your mind rise, leap, soar. In this posture, special attention should be paid to keeping the back straight, as straight as an arrow, and as stable as a mountain.In this way, the breath (prana) can easily flow through the channels of the body, and the heart can find its true resting place.Don't force anything.The lower half of the spine has a natural curve that must be kept relaxed but not crooked.The head must be comfortably balanced on the neck.The shoulders and upper body bring out the strength and beauty of the posture, they maintain the balance of the posture, but don't force it. Sit with your legs crossed.There is no need to sit in the double cross position, that is a posture that is emphasized in advanced yoga classes.Legs crossed represent the unity of life and death, good and evil, convenience and wisdom, yang and yin, samsara and nir;You can also choose to sit on a chair with your legs relaxed, but keep your back straight. In my meditation tradition, it is very important to keep the eyes open.When you start to meditate, if you are easily disturbed by external sources, you can close your eyes for a while and look inward quietly, which will help you concentrate. Once you feel that your mind is quiet, you should gradually open your eyes, and you will find that your sight becomes more peaceful and serene.Now look down and look forward at forty-five degrees along the tip of your nose.Here's a tip: Whenever you're upset, it's best to lower your gaze; whenever you're drowsy, raise your gaze. Once the mind calms down and the insight begins to become clear, you can raise your gaze as high as you like, looking up at the void in front of you.This is the recommended method for Dzogchen practice. The Dzogchen teachings emphasize that your meditation and sight must be as vast as the ocean: all-pervasive, open and boundless.Just as your "seeing" and posture are inseparable, meditation can enlighten the sight, and the two become one. Don't stare at anything in particular; instead, gently look inward at yourself, allowing your vision to expand, become wider and more diffuse.You will find that your vision becomes wider, and you become more serene, compassionate, calm and serene. The Tibetan transliteration of Guanshiyin Bodhisattva is "Chenrezig". Chen means eye, re is the corner of the eye, and zig means to look.It means that Avalokitesvara Bodhisattva sees the needs of all sentient beings with his benevolent eyes.Therefore, you should gently radiate the compassion emanating from meditation through your eyes, so that your sight becomes the sight of compassion, covering everything, as vast as the sea. There are several reasons to keep your eyes open.First, it is less drowsy.Secondly, meditation is not a way to escape from the world, nor is it to break away from the world and escape into a trance state of consciousness; on the contrary, meditation directly helps us to truly understand ourselves and have a relationship with life and the external world. Therefore, when you meditate, you have to open your eyes, not close them.You are not shutting life out, but you are open and free.You let all your senses (hearing, seeing, feeling) open naturally, without masking or chasing after their perceptions.As Dudjom Rinpoche said: "Although you can perceive various phenomena, they are actually empty; but in the air, you can perceive various phenomena. Although you can Hearing voices, these voices are empty; but in the air, you can hear voices. You also have various thoughts, and these thoughts are empty; but in the air, you can know that you have thoughts. "No matter what you see or hear, don't pay attention to it, don't be attached to it.Let the hearing listen, let the seeing see, and don't let your attachments come into perception. According to the special luminosity method of Dzogchen, all the light of our wisdom-energy resides in the heart chakra, which is connected to the eyes through the "wisdom channels".The eyes are the "gate" of awareness, so you have to open your eyes so as not to block these wisdom channels. When sitting in meditation, open your mouth slightly, as if to make a deep, relaxed "Ah--" sound.Opening your mouth slightly and breathing through it will make it less likely that the "karmic winds" that create scattered thoughts will arise and hinder your mind and meditation. Cover your hands comfortably on your knees.This posture is called the "light, peaceful and free mind" pose. This posture gives us a spark of hope, and a playful mood, because we have a vague knowledge that all sentient beings have Buddha-nature.So when you take this posture, you are happily imitating a Buddha, acknowledging your Buddha nature, and really encouraging your Buddha nature to manifest.In fact, you start to respect yourself as having the potential to become a Buddha.On the other hand, you realize that you are still in the relative world.But because you've happily trusted your Buddha-nature, you've been inspired, so you're more able to accept your flaws and deal with them with kindness and humor.So when you meditate, allow yourself to feel the self-respect, dignity, and strong sense of humility that you are the Buddha.I have often said that you just allow yourself to be inspired by this pleasant confidence: meditation will naturally flow from this understanding and confidence. three meditation methods The Buddha taught 84,000 ways to tame and soothe negative emotions; in Buddhism, there are countless meditation methods.There are three methods of meditation that I have found to be particularly effective in the modern world and that everyone can use and benefit from.These three methods are "watching" the breath, using an object, and chanting mantras. 1. "Consider" the breath The first method is very old and is commonly used in all Buddhist sects.That is to simply focus on your breath with ease and focus. Breathing is life, it is the most basic expression of our life.In Judaism, breath is called ruah, which means the Spirit of God who created all things; in Christianity, there is also a deep relationship between the Holy Spirit and breath.In the Buddha's teaching, the breath (called prana in Sanskrit) is the "vehicle of the mind" because the breath drives our mind.So when you calm your mind by regulating your breath, you tame and train your mind at the same time.When we are experiencing anxiety, wouldn't it be so relaxing to be alone for a few minutes, just to take a deep, quiet breath?Even such a simple exercise can help us a lot. Therefore, when you are meditating, breathe naturally as usual.Keep your attention relaxed on the exhalation.Every time you exhale, you are letting go and releasing all attachments.Visualize your breath merging into the all-pervasive truth.After each exhalation, and before each inhalation, you will find that there is a natural gap as the attachment disappears. Live in that gap, live in that open space.As you inhale naturally, don't focus on the inhalation in particular, but continue to rest your mind on the gap that has opened. When you are practicing, never make any explanations, analyzes or self-talk in your mind.Don't mistake your mind's constant commentary ("Now I'm breathing in, now I'm breathing out") for mindfulness; what matters is the pure present moment. Don't focus too much on the breath; just twenty-five percent of your attention is on the breath, and the remaining seventy-five percent is peaceful, expansive relaxation.When you become more and more aware of breathing, you will find that you are becoming more and more awake, and you have absorbed your scattered mind back into yourself and become a whole. At this time, stop "observing" the breath, let yourself gradually become one with the breath, as if you are becoming the breath.Slowly, the breath itself, the breather, and the act of breathing become one; opposition and separation disappear. You will find that this very simple process of mindfulness filters your thoughts and emotions.Then, as if you were peeling off the skin, something was peeled off and freed. However, some people cannot relax or feel comfortable watching the breath; even find it almost claustrophobic.For these people, the next method may be more helpful. 2. Use an object The second method is to put the heart lightly on an object, and many people find this method to be very effective.Any natural object that inspires you in particular, such as a flower or a crystal will do.However, things that embody the truth, such as images of Buddha, Christ, and especially your guru, are more powerful.The guru is a living connection between you and the truth; because of your master-disciple relationship with the guru, just looking at his face connects your own nature with inspiration and truth. Many people are particularly sensitive to the photo of the statue of Guru Rinpoche (called "As Me").This statue was built in Tibet in the eighth century and has also been blessed by him.Guru Rinpoche introduced Buddhism into Tibet through his supernatural power.Tibetans regard him as the "Second Buddha" and respectfully call him "Guru Rinpoche", which means "Precious Guru".Dilgo Khyentse Rinpoche said: "In the holy land of India and the snowy land of Tibet, there have been many inconceivable and unparalleled masters. Among them, the most compassionate and most blessing to all beings in this difficult time is the lotus flower. Master Sheng, he has the compassion and wisdom of all the Buddhas. One of his virtues is that he can give blessings immediately to anyone who asks him; and no matter what we ask him, he has the ability to fulfill our wishes immediately. " Therefore, you can place the picture of the statue in front of your eyes and gently bring your attention to Guru Rinpoche's face, especially his eyes.His eyes are so deep and peaceful that they almost burst out of the picture, bringing you into a state of awakening and meditation without attachment.Then, very peacefully give your heart to Guru Rinpoche. 3. Chanting a mantra A third method is to connect the heart with the sound of the mantra, which is common in Tibetan Buddhism (and also in Sufism, Orthodox Christianity, and Hinduism).The definition of mantra is "protector of the heart".Anything that protects the mind from falling into negative states of mind, or from being controlled by the ordinary mind, is called a mantra. When you feel tense, overwhelmed, or emotionally vulnerable, chanting a mantra can completely change your state of mind, transforming its energy and atmosphere.How is this possible?The mantra is the essence of sound, expressing the truth in the form of sound.Every sound contains spiritual power, condenses the truth, and exudes the blessing power of the Buddha's French.The heart rides on the subtle energy of the breath, passes through the whole body, and also purifies the chakras of the whole body.Therefore, when you chant a mantra, you are adding the energy of the mantra to your breath and energy, which is equivalent to directly exercising your mind and delicate body. The mantra I recommend to my students is "Om Ah HUm VAJRa GURu PADMa SIDDHi HUM" (pronounced in Tibetan as OmAh Hung Benza Guru Pema Siddhi Hung), which is the mantra of Guru Rinpoche, the mantra of all Buddhas, masters and enlightened beings. curse.A powerful force for peace, healing, transformation and protection in this violent, chaotic time.Say this mantra quietly and very intently, allowing your breath, the mantra, and your awareness to slowly become one.Or chant the mantra in a special way, and then rest your mind in the deep silence after chanting the mantra. Even though I've been practicing this technique all my life, I'm still sometimes amazed by the power of the mantra.A few years ago, I hosted a meditation retreat in Lyon, France, with 300 participants, mostly housewives and psychotherapists.I've been teaching all day, but they seem to be spending most of the time with me, asking questions mercilessly, one after another.At dusk, I collapsed, and the room was filled with a dull atmosphere.So, I recited this mantra I just mentioned.I was amazed at the power of the mantra; within a few minutes I felt energized, the atmosphere around me changed, and the entire audience seemed energized and charming again.This experience has happened to me time and time again, so I know it's no accidental "miracle". mind in meditation What kind of mind should we "hold" when sitting in meditation?Do nothing and let nature take its course.One master described meditation as "hanging the mind in emptiness, with nothing to grasp." There is a famous saying: "If the mind is not artificial, it will be naturally happy. This is like water, if it is not stirred, its nature is transparent and clear." I often compare the mind in meditation to a pot of muddy water: the more people ignore or Disturb it, and the more impurities will settle to the bottom of the tank, the more the natural clear nature of the water will emerge.The same is true of the nature of the mind.Left untouched, unaltered, it can find its true nature of joy and clarity. Therefore, never allow the mind to have any hindrances or burdens.When you meditate, don't try to control it, and don't force your mind to be peaceful.Don't be overly serious or feel like you're doing some kind of special ritual; don't even have the notion that you're meditating.Let your body be natural and let your breath be natural too.Think of yourself as the void, containing the entire universe. delicate balance In meditation, like the other arts, a delicate balance must be maintained between relaxation and alertness.Once upon a time there was a bhikkhu named Yi Er who studied meditation with one of the Buddha's closest disciples.He couldn't understand what kind of mentality he should hold, and he tried hard to focus, but he felt a headache.So he relaxed and fell asleep.Finally he asked the Buddha for help.The Buddha knew that he was a famous musician before he became a monk, so he asked him, "Aren't you good at playing the violin when you are at home?" Yi Er nodded. "How do you get the best sound out of the violin? When the strings are tight or when the strings are loose?" "Neither. It must be in moderation, neither too tight nor too loose." "That's right. Your heart can neither be too tight nor too loose." One of the great female masters of Tibet, Ma Chik Lap Dron, said, "Be alert, alert; but relax, relax. This is the important 'view' in meditation." Maintain your alertness, but at the same time relax, in fact, so relaxed that you are not even attached to the idea of ​​relaxation. 思想与情绪：波浪与海洋 人们开始禅坐时，常常说他们的思想很狂乱，变得比从前乱。但我一再向他们保证说，这是一个好征象。这绝不是表示你的思想比从前乱，反而是因为你比从前安静，你终于察觉你的思想一向是多么杂乱。千万不要灰心或放弃。不管有什么念头出现，你所要做的只是保持清醒，即使是在一片混乱中，也要把注意力放到呼吸上。 古代的禅坐教授法中记载：开始禅坐时，念头总是一个接一个出现，从未停止过，好象是峻峭的高山瀑布。渐渐地，禅坐功夫进步了，思想就像溪流穿过深而狭的峡谷，然后像一条大河缓缓地蜿蜒流向大海，最后，心变得像平静安详的海洋，只是偶然有涟漪或波浪出现。 有时候，人们会认为禅坐时，绝不可以有任何思想和情绪；当思想和情绪出现时，他们变得懊恼不已，认为自己失败了。事实绝非如此，有一句西藏话说：「只要肉不要骨，只要茶不要茶叶，这是过分的要求。」只要你还有心，必然会有思想和情绪。 就好象大海有波浪，或太阳有光线一样，心的光芒就是它的思想和情绪。大海有波浪，却不被波浪所干扰。波浪是大海的本性。波浪将生起，但它们会往哪里去？回到大海。波浪来自何方？the sea.同理，思想和情绪是心性的光芒和表现，它们从心中生起，但消溶到哪里去？回到心。不论心中涌现的是什么，千万不要把它看成特别的问题。如果你不强烈反应，如果你能够安忍，它还是会再回归它的本性。 如果你有这种了解，那么心中生起的思想只会加强你的修行。如果你不了解它们的本质是心性的光芒，那么你的思想就会变成混乱的种子。因此请以旷达和慈悲的态度来对待你的思想和情绪，因为你的思想是你的家人，是你的心的家人。在它们的面前，诚如敦珠仁波切经常说的：「要像一个年老的智者，看着小孩子玩耍。」 我们常常怀疑，对于负面的心态或某些扰人的情绪应该怎么处理才好。在禅定的旷达境界中，你可以完全没有偏见地看待你的思想和情绪。当你的态度改变时，心的整个气氛就会改变，甚至连思想和情绪的性质都会改变。当你变得越可亲时，它们也会变得越可爱；如果你不觉得它们有什么问题，它们也不会找你麻烦。 因此，无论生起怎样的思想和情绪，就让它们生起和消退，像大海的波浪一般。不管你发现你在想些什么，就让那个思想生起和消退，不要加以限制。不要紧抓它，喂养它，或纵容它；不要执著，不要让它具体化。不要随着思想跑，也不要迎请它们；要像大海看着自己的波浪，或像天空俯视飘过的云彩一般。 很快的，你会发现，思想就像风，来了又去。秘诀是不要去「想」思想，而是要让它们流过心，不在心中留下任何痕迹。 在凡夫心中，我们看到思想之流连续不断；但事实却非如此。你自己将会发现，每两个思想之间都有间隙。当过去的思想过去了，而未来的思想尚未生起时，你将发现当中有间隙，本觉或「心性」就在其中显露出来。因此，禅修就是要让思想缓慢下来，让间隙越来越明显。 我的上师有一位学生名叫阿帕·潘(Apa Pant)，他是出色的印度外交家和作家，担任过印度驻不少国家的大使，也曾是印度政府驻西藏拉萨的代表，也曾经出使锡金。他是禅修和瑜伽的修行人，每次见到我的上师，他总是会问「如何禅修」。他遵循东方传统，以学生的身分一次又一次地向上师问一个简单、基本的问题。 阿帕·潘告诉我这个故事。有一天，我们的上师蒋扬钦哲正在锡金首都刚德的皇宫寺前面观赏喇嘛舞，对于丑角的滑稽动作咯咯大笑。阿帕·潘不断烦他，一次又一次地问他如何禅修，这次上师决定对他做个一劳永逸的回答：「看，禅修就像这个；当过去的思想停止了，未来的思想还未生起时，当中不是有个间隙吗？」 「是的。」阿帕·潘说。 「那就对了，延长它：那就是禅修。」 experience 当你继续修行时，你也许会有各种各样的经验，包括好的和坏的。正如同有许多门窗的房间允许空气从四面八方吹进来，同样的，当你的心开放时，自然会有各种各样的经验进到心中来。你也许会经验到喜悦、清明或无思无念的境界。从某个角度来看，这些都是非常好的经验，也是禅修进步的象征。因为当你经验到喜悦时，这是欲望暂时消解的表征；当你经验到真正的清明时，这是侵扰已经暂时停止的表征。当你经验到无思无念的境界时，这是无明已经暂时消失的表征。它们本身是好的经验，但如果你执著它们，就会变成障碍。经验还不是觉悟；但如果我们一直都不执著，它们就和真正发挥其功能，变成觉悟的材料。 负面的经验往往最容易误导人，因为我们总是把它们当作坏的象征。事实上，在我们修行中的负面经验，却是伪装的福报。试着不要去厌恶，反过来却要了解它们的真实面目，它们只是经验而已，如梦幻泡影。体悟经验的真实本质，可以让你免除经验本身造成的伤害或危险，这样一来，即使是负面的经验，也可以变成大福报和成就的来源。自古以来，就有无数的大师，在负面的经验上用功，将它们转化为觉悟的催化剂。 传统上说，对于一个真正的修行人而言，带来障碍的不是负面的经验，反而是好的经验。当事情都进行得很顺利的时候，你必须特别小心和正念分明，才不致于变得满足或过分自信。请记住敦珠仁波切在我经历一次非常强的经验时对我说的话：「不要太兴奋，毕竟，它既非好也非坏。」他知道我正在对经验产生执著，那种执著，就像其他执著一样，必须切除。在禅修和生活中，我们必须学习不执著好的经验，不嗔恨负面的经验。 敦珠仁波切警告我们另一个陷阱：「另一方面，在禅修中，你也许会经验到混浊、半意识、飘浮的境界，就像有一个盖子悬在你的头上一般：梦幻般的迟钝。其实，这只不过是一种模糊和心不在焉的停滞而已。如何脱离这种境界呢？清醒你自己，挺直你的背部，呼出肺部的污浊空气，把你的觉醒力导向清朗的虚空，让你的心清新过来。如果你还是停留在这种停滞的状态，你将不会进步；因此，每当有这种退步情况时，必须一再清除。尽力保持警觉，正念分明，这是很重要的。」 不管使用那种禅修方法，当你发现已经自然到达清醒、辽阔和跃动的安详时，就放弃它，或让它自己消解。然后，继续宁静而不散乱地停留在那个境界上，不需要使用任何特殊的方法。那个方法已经完成了它的任务。不过，如果你的心流失了或散乱了，就必须再度使用最能够让你静心的方法。 禅修真正的妙处，不在任何方法，而在它持续鲜活的当下经验，以及它的喜悦、清明、安详，最重要的是，在它的毫无执著之上。对自己执著的减少，是你自己变得更自由的征兆。当你愈经验到这种自由时，你会愈清楚我执，希望和恐惧将渐渐消失，而且你也将更接近无限丰富的「无我智慧」。当你生活在那个智慧之家时，你再也找不到「我」和「你」、「此」和「彼」、「内」和「外」的藩篱；最后你将回到你真正的家--不二的境界。 rest 人们常问：「什么时间禅坐较适当？每一次需要禅坐多久？早晚禅坐二十分钟效果很好，是吗？」是的，早晚禅坐二十分钟感受会很好，但也不全如此。我不曾在经典上发现禅坐二十分钟的说法；我想那是西方发展出来的说法，我称它为「西方禅坐标准时间」。重点不在时间长短，而在禅坐是否真正带给你正念分明和活在当下的境界。在那个境界中，你开放了一点，能够跟你的心性连接。五分钟的清醒禅坐，远胜过二十分钟的打瞌睡！ 敦珠仁波切总是说，初学者的禅修时间应该要短，坐个四、五分钟，然后休息一分钟。在休息时，要放下禅坐的方法，但不要连你的正念分明也放下了。有时候，当你一直在努力禅坐时，很奇妙的是，休息的片刻，如果你还保持正念分明和活在当下，反而是禅定发生的时刻。这就是为什么在禅修中，休息和禅坐同样重要的原因。有时候我会劝禅修面临问题的学生，在休息时禅修，在禅修中休息。 小坐片刻；然后休息，大约三十秒或一分钟非常短暂的休息。但不管做什么，都要了了分明，不要失去正念及其自然的轻安。然后让自己清醒，重新坐。如果你以这个样子做许多次的短暂禅修，你的休息将常常让你的禅修变得更为真实，更有启发性；它们将从你的禅修过程中，除去笨拙、令人心烦的僵硬感、严肃感和不自然，带给你愈来愈多的专注和轻安。渐渐地，透过这种休息和坐禅的交叉运用，禅修和日常生活的藩篱将崩溃，它们之间的对比将会消解，而你将发现自己愈来愈活在自然、纯净的当下，毫不心乱。然后，就像敦珠仁波切常说的：「即使禅修者也许要离开禅修，禅修绝不离开禅修者。」 结合：动中禅 我发现现代的禅修者缺乏如何把禅修与日常生活结合的知识。我要特别强调：把禅修结合在生活中，是禅修的整个根本、重点和目的。现代生活的暴力和焦虑、挑战和零乱，让这种结合变得更迫切需要。 有人对我抱怨：「我已经打坐了十二年，但似乎没有什么改变，我还是老样子。为什么？」因为在他们的修行和日常生活之间有一道鸿沟。他们把修行和日常生活放在两个隔离的世界里，一点也不相互启发。这让我想起在西藏读书时所认识的一位老师，他对藏文文法的规则可以解析得头头是道，却几乎写不出一句正确的句子。 既然如此，我们怎么做才能达到这种结合？怎样才能让禅修的宁静喜悦和旷达自在渗入日常生活里？除了持续不断的修行之外，并无取代方法，因为唯有透过真正的修行，我们才能够开始持续尝到心性的宁静，因而能够在日常生活中保持这种经验。 我总是告诉我的学生，不要太快就跳出禅修，停留几分钟的时间，让禅修的安详渗入你的生活。如同我的上师敦珠仁波切所说：「不要跳起来就跑开，要将你的正念与日常生活结合在一起。要像一位头颅破裂的人，随时随地小心翼翼，唯恐别人碰到他一般。」 在禅修之后，不要回到我们易于将事物固化的习气。当你重新进入日常生活时，要让禅修所带给你的智慧、洞察力、慈悲、幽默、柔软、旷达和自在充满你每天的生活经验。禅修唤醒你体悟一切事物的本性是如何虚幻如梦；甚至要在生死苦海中维持那种觉醒。一位大师曾说过：「在禅修之后，修行人必须变成幻化之子一般。」 敦珠仁波切劝大家：「万事万物固然都如梦幻泡影，即使如此，你还是要幽默地继续做事。譬如，当你走路时，不要有无谓的严肃感或自我意识。反之，你要轻松地走向真理的开放虚空。当你坐下来时，你要作真理的堡垒。当你吃东西时，要把你的负面身口意业和幻想吃进空性的肚子，消解它们遍及虚空法界。当你大小便时，观想一切障碍正在被清洗净除。」 因此，真正重要的不只是练习如何禅坐，而是禅坐之后，你有什么样的心境。不论你做什么，都要将这种宁静和专注的心境延伸。我很喜欢一则禅宗公案，弟子问师父： 「师父，你如何将觉悟表现于行动之中？你如何在日常生活中修行？」 「饿的时候就吃，困的时候就睡。」师父回答。 「但是，师父，每个人都在睡，每个人都在吃啊！」 「但是，当他们在吃的时候，并不是每一个人都在吃啊！当他们在睡的时候，并不是每一个人都在睡啊！」 从这则公案中，衍生出禅宗名言：「当我吃饭的时候，我就吃饭；当我睡觉的时候，我就睡觉。」 这句名言的意思是不管你做什么，都要完全了了分明，绝不可以让自我的分心阻止你清醒。这就是结合。如果你确实希望达到这个目的，你所需要做的，不只是把修行当作偶尔服用的药物或治疗，而是把它当作每天的食粮。这就是为什么远离现代都市生活的压力，在闭关的环境中修行，是发展这种结合力量的殊胜方法。 常常有人参加禅修，总是希望获得异常的结果，比如看到某种景象、发光或神通。当这些神异现象没有发生时，他们就觉得失望。但禅修的真正奇迹是比这些现象还要平常而有用的，那是一种细微的转化，这种转化不只发生在你的心灵和情绪之中，还实际发生在你的身体上。它具有很大的治疗功能。科学家和医师已经发现，当你的心情很好时，你身上的细胞也比较愉快；反之，当你的心情不好时，你的细胞也变得有毒。你整个人的健康情况，跟你的心境和生活方式密切相关。 inspiration 我说过禅坐是通往觉悟之路，是此生最大的努力。每当我对学生谈到禅坐时，我总是强调禅修必须严谨修行和虔诚恭敬；同时，我也总是告诉他们，禅修必须尽可能富有灵感和原创性。从某一个角度来看，禅修是一种艺术，你必须把艺术家的心情和丰富的创造力带进禅修。 就好象你在日常生活中，常带点神经质和竞争意识一般，你应该灵巧地全力启发你自己进入祥和之中。使禅修变得非常喜悦的方法有很多，你可以找些能够令你神采飞扬的音乐，用来开放你的心情和心智。你可以汇集过去曾经感动你的诗、箴言或教法，把它们放在身边，随时用来提升你的精神。我一直都很喜欢西藏的唐卡画，从它们的美感中获得力量。你也可以找些能够激起神圣感的复制画，悬挂在房间的墙壁上。你可以倾听一位大师的开示录音带，或听听神圣的唱诵。你可以在你禅坐的地方，摆上一朵花，点上一炷香、一根蜡烛，供奉上师的照片或护法神、佛像，简单而庄严。你可以把最寻常的房间，变成温馨神圣的地方，让你像会晤老朋友一般，喜悦而快乐地接触你的真我。 如果你发现位居于闹市的家中，不容易禅修，你要有创意，走进大自然。大自然永远是灵感的泉源。为了让你的心静下来，你可以在破晓时分到公园散步，或观赏园中玫瑰花上的露珠。你可以躺在地上，仰望天空，让你的心扩展到浩瀚的太虚，让外界的天空在你的心里唤醒另一片天空。你可以站在溪边，让你的心与溪水的奔流融合在一起，与潺潺水声合而为一。你可以站在瀑布边，让它具有疗效的笑声净化你的心灵。你可以在沙滩上散步，让海风甜蜜地吹拂你的脸。你可以赞叹，并利用月光之美安静你的心。你可以坐在湖边或花园中，静静地呼吸，当月亮在无云的夜空庄严而缓缓升起时，让你的心静谧下来。 一切都可以用来成就禅修。一个微笑，地下道的一张脸，从水泥步道裂缝中开出的一朵小花，一块悬挂在商店橱窗的美丽布料，阳光映照窗台花盆的样子。随时发现美或优雅的足迹。随时保持清醒，对「默然所发出的消息」献上每一个喜悦。 慢慢的，你将能够掌握你自己的喜悦，调酌你自己的欢乐，拥有各种方法，可以提升、鼓舞、照耀和启发你的每个呼吸和动作。如何才是个伟大的修行人？一位活在当下，随时面对自己真我的人，一位发现并持续流露灵感泉源的人。诚如当代英国作家路易士·汤姆逊(Lewis Thompson )所说的：「基督，最伟大的诗人，如此热切地生活在真理之中，他的每个姿势，当下就是清净的动作和圆满的符号，体现着超越的真理。」 我们在这里，就是要体现超越的真理。