Chapter 13 Lecture 24

content summary. Reborn in Tushita day. First righteousness. Four positive judgments. Unborn unborn evil. Additions of the Bodhisattva Way. Dungen Bodhisattva. Forty-six kinds of demons. The Six Perfections Bodhisattva. Four demon realms. A classmate asked a very good question in his notes. He said that after listening to the class, he felt that learning Buddhism is a very, very difficult thing.Because he read more Buddhist scriptures, he knew a method, and he himself became a "lazy method". How can you be lazy?He also does not want to be reborn in the west, the road is too far, and he does not want to be reborn in the world of Medicine Master Tathagata in the east, which is not easy.Tushita Heaven is the center of the Desire Realm Heaven. All quasi-Buddhas, before becoming Buddhas in the next generation, that is, Bodhisattvas of the tenth stage, etc., and Miao Erjue’s final body, are all in Tushita Heaven as God.Tushitian also belongs to the realm of desire, and has the desire to eat and drink men and women, which is the same as that in the human world, but the realm is different.

But Tusita has Maitreya’s inner courtyard, which is absolutely pure. The “Yogi’s Land Theory” we just heard is the scriptures taught by Maitreya Bodhisattva in Maitreya’s inner courtyard. There, I listened to lectures at night and came down to record during the day. It is said that this book was completed in this way.Modern scholars, especially European and American scholars, do not believe in such things, and believe that this book is about Bodhisattvas.We will not discuss this issue. Many great Bodhisattvas have vowed to be reborn as Maitreya Bodhisattva in the Tushita Heaven, and when the next kalpa begins, they will be reborn with Maitreya Bodhisattva and come to this world to save people.

This classmate read this scripture, yes, there is this shortcut.To be reborn in the Western Pure Land, one must recite the Buddha's name until one's mind remains undisturbed. To be reborn in Tushita Heaven, as long as you have firm faith in your vows, as long as you do good deeds and make a vow to be reborn, that's all.Make a vow to be reborn, follow Maitreya Bodhisattva, and be reborn in this world together in the future, just like Ananda and Shariputra followed Sakyamuni Buddha.In ancient times, such as Bodhisattva Wusang, in modern times, Master Taixu, and Master Cihang who lived in Xizhi a few years ago, and even many lay people and monks on the mainland in the past, all vowed to be reborn in Tushita Heaven and follow Maitreya Bodhisattva in the next life Learn from lectures.

This method is very correct, and this student was able to discover that the Buddha in the Taisho Treasure said "The Sutra of Contemplating Maitreya Bodhisattva's Ascension to the Tushita Heaven", which shows that he is quite hardworking.The founder of Zen Buddhism has two sayings: "The locust bites the heron's feet, you go to heaven and I go to heaven."When Maitreya Bodhisattva comes down to save people, follow him down and be his disciple. This is the right way. Continuing with the last discussion on the adornment of present contemplation, the fourth product of all wisdom:

"Establishing fine attachments to Buddhas and other realms, practicing worship, etc., although they are the cause of merit and accumulation, they can counteract unbelief, but they are the products of the bodhisattva way, so it is the cause of misunderstanding." This means that as practitioners, we should not be attached to the realm of the Buddha, and if we develop a slight attachment, we will block the way. Worshiping Buddha is very important, especially to learn Tantric Buddhism, the first condition is to worship Buddha first, first kowtow 100,000 heads.When I was studying Buddhism, I believed in what I said and worshiped when I said I would worship. I didn’t spread anything on the ground.When you pray to Buddha, you feel that Buddha is right in front of you. If you still don’t have this kind of heart, you doubt even praying to Buddha. This is your sinful karma and arrogance.Those who study Buddhism must worship Buddha. "A gentleman has three fears: fear of adults, fear of destiny, and fear of the words of sages and sages." People want to find someone to be afraid of. If there is nothing in your heart that makes you respectful, that is, respect cannot arise. , Of course, the heart will not be single-minded.

Especially when studying Buddhism and Taoism, self-examination, if reverence is not initiated, it will be very difficult to get on the road. Therefore, to learn Mahayana Buddhism, you must first learn the vows of Samantabhadra Bodhisattva, and you must fulfill the ten major vows one by one. Respecting "others" is respecting yourself. These reasons are very deep.But at the end of the practice, you have to let go of everything, and you can't be attached to the Buddha's realm. "It is difficult to understand the ultimate truth, because it is only proved by the ultimate inner wisdom, and it can be understood by famous words that cover up seeing and seeing.

And the ultimate truth is inconceivable, and it is impossible to understand it from the form and so on by the famous words, and even the Buddha's non-common law is the world's law, and its ultimate reality is only seen by the holy root wisdom. " The ultimate truth is the first truth, that is, the metaphysical noumenon.This Tao is very difficult to understand, it cannot be expressed in words, it can only be said "like a person drinking water, he knows whether he is warm or not".Inner wisdom is separated from the physical world, and it is outside the scope of nouns and theories. After getting rid of all these, it is the first meaning. Therefore, Zen does not establish words, which is the reason.

Why did the Buddha say it was incredible?This sentence is for the noumenon of seeing the Tao, because it cannot be described by words, nor can it be understood from the knowledge of the material world. This is the unique law taught by the Buddha, which surpasses all facts. sex.If you see the reality of this noumenon, you are a sage, and you have the fundamental wisdom to become a sage.But for ordinary people, this is inconceivable.Physical things are conceivable. "It is said that all leaks are dependent on origin, none of them are real, but they are only manifested by the habit of attachment, such as dreams."

All things in the world are caused by the combination of causes and conditions with leaks, and the dependent origination of the causes with leaks is false, like dreams and illusions, all of which are manifested by the habits of the eighth alaya consciousness.For example, when you meditate, all realms, whether you feel emptiness, light, or purity, or even strange phenomena, are all born from the seeds of Alaya consciousness.Therefore, the Diamond Sutra says: "All appearances are illusory. If you see all appearances and non-appearances, you will see the Tathagata." All appearances must be empty. Why?Because any kind of phenomenon is the change of the seeds and habits of the attachment of the Alaya consciousness, and it is a false appearance, not real.

Many people ask about the various phenomena of meditation, which is actually superfluous. If you have studied the teachings and understood that these are all processes, even if you become a great arhat, and the six supernatural powers have been activated, it is only the seed of the habitual energy of the alaya consciousness. Discovery, not the ultimate, nor the way.This principle must be understood.If you get it right, there is no need to doubt that there are many realm processes, and you know that the next step will change again, and they will all change. Last time a classmate asked, when you close your eyes while meditating, there are many illusions in front of you. Where do these illusions come from?It is caused by the seeds of alaya consciousness.Originally, it was caused by the fatigue of the eye nerves, and combined with the subconscious mind, I thought this was a ghost and that was a demon.In fact, where is the devil!Demons are also created by yourself, and they are all changes in your own habits. You must recognize this truth clearly.

The fifth one of contemplation of consummating all appearances: "There are three parts here, follow all the wisdom of the Shravaka disciples, follow all the wisdom of the Bodhisattva, and all the wisdom is not common. The beginners say to use wisdom to observe the body is not clean, suffering is suffering, the mind is impermanent, and the Dharma There is no other appearance of self, and the common appearance of observing impermanence, suffering, emptiness, and self is true and empty. Abiding in righteous thoughts, that is, four mindfulness. Entrance to Taoism and Contemplation is to practice in order to enter into the choice and rejection of the Four Noble Truths. If badness has arisen, it will be cut off; if it has not been born, it will not be born; This passage tells us that at the beginning of practice, we must first observe emptiness, impermanence, suffering, emptiness, and selflessness.First practice the Four Noble Truths of the Hinayana, but any practice cannot be separated from the Four Mindfulness (see Thirty-seven Paths). The most important thing here is at the end of this paragraph: "If unvirtuousness has arisen, it must be cut off, and if it has not arisen, it will not arise." Unvirtuous karma is evil karma. We must carefully examine ourselves. If there are bad thoughts in our normal thinking habits, we must be able to stop them ourselves. Judgment, this is the beginning of practice, and this is the fulfillment of vows.Bad thoughts that have not yet arisen, to prevent them from arising, pay attention to this sentence, a true practitioner will tremble when seeing this sentence, why?If you feel that you usually have no bad intentions, it is because it has not been issued yet.Even the kindest and best people, when they are very good, will have very bad intentions, and they can't even check it out. This is a very, very serious thing.Looking at the materials of Song and Ming Confucianists in the past, when doing good deeds, they also did great bad deeds at the same time, and they did not even know that they did it.Therefore, it is not so simple to do good deeds to cultivate merit and virtue, which requires the highest prajna wisdom.Sometimes you feel that you are very serious and upright, but you are actually doing bad things every day.Making a wish is so difficult!Anyone who has a little subjective knowledge and a little bit of learning thinks he is right, but with fundamental wisdom, he often has the biggest bad thoughts.Therefore, the most difficult thing is to say, "if unkindness has arisen, it will be cut off, and before it has arisen, it will not arise." "Goodness has been born to increase, and not born to be born." We examine ourselves from a psychological standpoint. During the 24 hours a day, which thoughts in our minds are truly good?If you are a practitioner who really strictly examines your own xinxing, you can check to see which thoughts are truly good in a day, and most of them are just living in a daze.Don't say that there are good things in your actions, and you don't even have the most good thoughts.You say, I am reciting Buddha's name!That's unintentional thinking. While reciting the Buddha's name, the six sense organs are still moving around.Even if you can single-mindedly recite the Buddha's name, it can only be said to be practicing the Dharma door, and there is no real accumulation of good merits, with such strictness.So everyone talks about Zen Buddhism casually, no matter what kind of sect, if one point of merit has not arisen, if you want to improve one point, it is impossible to do it, it is impossible!If you turn a little bit psychologically and raise a level of goodness, your wisdom will jump a step further, which is very rigid.So some elderly friends, who have been practicing for so many years, are not on the road. You don’t just want to make progress through meditation and meditation. The roots of goodness have not been developed, and good qualities have not been cultivated at all. How can you make progress?Therefore, "goodness has been born to make it grow", if you check yourself that you really have a certain kind of good karma, which has taken root and sprouted, and you want to make it grow;The above-mentioned four are the four right judgments, which are called the four right efforts in the thirty-seven dao grades, which are the behaviors that we must work hard to practice. This paragraph is all about the thirty-seven Taos, so I don't have time to talk about it, so I have to study it carefully. "The first gathering stands on the path of accumulation, the next four gatherings stand on the four positions of warming and so on, the branch of the sacred path is established as the way of seeing, and the branch of Bodhi is established as the practice of the way." Maitreya Bodhisattva told us that in order to practice, one of the thirty-seven Bodhi paths taught by the Xianjiao is indispensable.This is the door of practice. You must strictly check yourself and reflect on yourself at any time. This is the basis for learning Buddhism.At the beginning of "gathering and standing on the path of accumulation", you will have the capital of your practice.If one's thoughts and behaviors pass by so-so, and do not cooperate with one's true good deeds, then the meritorious path is not enough.In other words, if you want to practice and prove the Tao, you will have no capital!This is the same as doing business, what are you talking about without capital?Besides, your practice is inseparable from the path of accumulation of good deeds. Only after you have established the path of accumulation can you talk about doing kung fu.Meditation practice is the four plus practices, so by practicing the four plus practices through meditation, you will further understand the Tao-"The holy way is established as the way of seeing", the fundamental way of seeing the nature, the so-called clear mind and seeing the nature is the way of seeing , After seeing the Tao, practice Taoism-"Bodhi is divided into Taoism", and finally fully enlightened.This is a procedure that Maitreya Bodhisattva told us. The mentality of practice has basically not been established, and I want to take a higher path and embark on the upper path.There are too many people who think that they have enlightened themselves, so why bother to meditate again. There are too many people who waste their lives in vain.I don't check myself, have I initiated kindness?Is the path of merit and food sufficient? When learning Mahayana, you should pay attention to it. This is about the four preliminaries of the bodhisattva path—warmth, resistance, tolerance, and the first method in the world, which are combined with meditation. A Brief Commentary on the Solemn Treatise, Volume Three, Consummation of All Appearances, Fifth Part Two: "Mahayana adds the fundamental wisdom of the way of practice, breaks the real attachment to the object, is called the ultimate meaning, does not live with form, etc. breaks the actual attachment of the mind, name is the ultimate meaning of form, does not add practice, but adds practice to the true meaning, form, etc. The reality of emptiness is profound, the dharma of all paths is inscrutable, and the dharma of all behaviors is immeasurable. To understand the five additions is to divide the addition itself." When learning the four preliminaries of Mahayana, it is even more difficult to combine kung fu with insight.What did Maitreya Bodhisattva say?The fundamental wisdom of the Mahayana way - to see the nature clearly, to see the emptiness is the fundamental wisdom.The fundamental wisdom of the Hinayana is empty, the fundamental wisdom of the Middle Vehicle is empty, and there is a little illusion, and the fundamental wisdom of the Mahayana is empty and existing.So the four sentences in the Heart Sutra: "Form is emptiness" ——The Hinayana Arhat Dharma Gate, "Emptyness is form"——The Fate Enlightenment Dharma Gate, "Form is not different from emptiness, and emptiness is not different from form"——Bodhisattva Dharma Gate, so the degree of practice is different, and the procedures achieved are different.Since I don't have time to go into details, I can only briefly mention it. Now let’s talk about the fundamental wisdom of Mahayana. "Get rid of the reality of the object", our material world is the state of our object.Even when you sit up and meditate, visualize the appearance of a bodhisattva, or the appearance of light, or even the opening of the three channels and seven chakras in your body, these are all objects.To "get rid of real attachment", not to live in the realm of materiality, leave the physical world, and even the psychological realm, and empty everything. Attention should be paid to the sentence in the middle of this paragraph: "The true nature of form, reality, and emptiness is very deep. The dharma-nature of all paths is unpredictable, and the dharma-nature of all behaviors is immeasurable." Materiality is earth, water, fire, and wind, including everything in the physical world.The physical world is originally empty, but it is empty and existing.Therefore, the principle of "the true body of form, reality, and emptiness" and the unity of mind and matter are very profound.When you realize emptiness and realize the Tao, you may not be able to transfer this "thing"!Therefore, "mind can turn things" is easy to talk about, but it is very difficult to truly prove it through kung fu.The so-called "dharma-nature of all ways is unpredictable" means that the self-nature of all dharmas is inconceivable and cannot be conjectured by thinking. "The Dharma-nature of all behaviors is immeasurable", note that all Bodhisattva behaviors, the behaviors of compassion, joy, and giving in the heart are boundless and boundless, and there are various Dharma doors.The same is true of the teachings of Confucius and Mencius, they all teach you to be respectful to others, so don't judge anyone lightly.Many high-level Bodhisattva incarnations have "secret actions". They appear to be like this on the outside, but they are not like this inside. You can't figure it out. If you make a judgment casually, you have committed a verbal offense a long time ago. That verbal offense is very serious!Sometimes hell retribution is incurred, don’t think that you have seen it clearly, seeing it clearly is easier said than done!Every little mistake has a cause and effect. "To master the five additional actions is to divide the additional actions by itself." Mastery of the above five kinds of preparatory practice is still distinguished according to the essence of kung fu. Furthermore, the wisdom of Bodhisattva Bodhisattva with the blunt root of the Tao is often frightened by the vacuum nature. Some people want to meditate every day to seek emptiness, but when the time comes, they become afraid when the real emptiness comes. This is the Bodhisattva with dull roots.Those of us who have no real practice experience don't know that some people will really be afraid to reach the realm of emptiness through hard work.The so-called obsession in martial arts novels is the Bodhisattva with dull roots. "Because it is the preliminaries of Bodhisattvas who are beginning to practice, they have to work hard, and it takes a long time to become a Buddha. It is called the long-term preliminaries of toil." Bodhisattvas of this type have no choice but to take the path of sudden enlightenment, but must take the path of gradual cultivation. Take your time, and give him a void at once. He will be afraid. If the merits and merits are not enough, sometimes he will go crazy. up.Once you go crazy, you immediately enter the realm of Asuras and ghosts.In the future, when the bodhisattvas present here guide people, although they have the ability to make people realize emptiness, they cannot do it casually.It is very difficult to attract people. You have to observe his merits and accumulations, the karmic merits of his previous lives, and find a way to clarify his delusions.If he is allowed to see emptiness soon, there will be problems immediately.It's like a poor boy can't make him rich all at once, as soon as he has money, his troubles and pains come. Therefore, the guide should observe the root organ.This kind of elementary Bodhisattva needs a relatively long period of hard work to achieve, and this kind of Bodhisattva's added practice is called "long-term added practice". "The warming position of the Mahayana preparatory practice, because of the fearlessness achieved by emptiness, it is called the prescriptive practice." When you reach the warm position of the Great Bodhisattva, there is no need to talk about the energy channels and essence points, because these are just the beginning of reaching the warm position.The warmth of the Bodhisattva way has surpassed these.At this time, due to the attainment of emptiness, one gains the wisdom of fearlessness.Therefore, this kind of additional line is called "additional line of prophecy". "The top position of the Mahayana preparatory practice is better than being warm. I have heard, accepted and held Prajna, etc., so it is called non-regression preparatory practice." Because Prajna proves the nature of emptiness, Prajna includes five areas. The first one is "Prajna of Reality".The second "Boundary Prajna", Prajna has the realm of Prajna, and those who have obtained the wisdom of Prajna can reach all realms after enlightenment.The third "Writing Wisdom", the writing is natural and clear.The fourth is "Prajna of the Dependent", people who have achieved great wisdom will have good deeds such as giving, keeping precepts, patience, diligence, and meditation.The fifth is "expedient prajna", one understands all the methods of enlightenment, and benefits oneself and others, all have their own expedient methods, which is called prajna.The focus of the Heart Sutra and the Diamond Sutra is to talk about Prajna of Reality, and the Wisdom of Taoism and Root Wisdom that Maitreya Bodhisattva said are all included in Prajna of Reality. The top position of the Mahayana Bodhisattva has surpassed the warm position, and has already achieved Prajna achievement, so it is called "non-regression and additional practice". "The forbearance position of the Mahayana Jiaxing Dao is called leaving Jiaxing because it is far away from obstacles such as the two vehicles." When Mahayana has reached the position of tolerance, it has already skipped the realm of the Hinayana Shravakas and Enlightened Enlightenment, so the addition at this stage is called "leaving the addition". "Mahayana plus practice is the first method in the Taoist world, and it is often practiced in order to see the truth, so it is called Wujianjiaxing." The world's first law of the Mahayana is the true cause of seeing the Buddha.I often practice this method, so it is called "continuous practice".Keep working hard, "Go out day by day, day by day, and day by day", and reach the point of no return. "Seeing the way in the Mahayana is the basis of the Mahayana way without omissions, so it is called the practice of the great Bodhisattva. From the wisdom of the second to the seventh ground, it can quickly achieve the fruit of the method, so it is called the practice of the great bodhisattva quickly. The eighth place Wisdom is the wisdom of turning the Dharma wheel that is universal to the three types of nature, so it is called altruistic practice.” Before the Eighth Ground Bodhisattva, all the views and realizations were only for self-interest.After the eighth stage, you can include altruistic activities, and you have not yet reached the fruit of becoming a Buddha.And so on, Maitreya Bodhisattva has told us all the sequence of practice.Do more research yourself. When cultivating concentration, the Shurangama Sutra talks about the realm of fifty demons.In the theory of the solemnity of present meditation, we are told that there are forty-six kinds of demon realms. "You should know that there are forty-six types of faults. "If you live and live in the preparatory practice, live and live consummately, and leave behind the difficult magic, it is the fault of the preparatory practice. There are forty-six kinds of magic faults in the practice of the preparatory practice, and there are twenty kinds of self-violating conditions. .” Practice sometimes encounters obstacles, and these obstacles are called demon realms.For example, if you meditate well, suddenly something happens at home, or you catch a cold and get sick, there are many obstacles.When not practicing, nothing happens, the more you practice, the more things happen.Because the merits and merits are not perfect, there are many obstacles.Among the forty-six kinds of demon realms, twenty of them come from "self-violation conditions", so special attention should be paid to checking them out. Therefore, Buddhism requires us to check ourselves at any time and raise our vigilance at any time, even if it is almost impossible.The so-called good and evil, Buddha and demon, sometimes there is not even a line between them.Maitreya Bodhisattva is here, analyzing clearly. These forty-six realms of demonic ways are mainly in terms of insights, not the concept of demons or ghosts as is generally said. "Because of the turning of color and so on, there is no time for doubts, and the good dharma that he abides in himself makes him rest in peace." This gatha is very important.There is a major test for those who study Buddhism, that is, how much our physical body has turned, we can count it ourselves.If the karma of the physical body is still in the heavy range, and Qingan has not been initiated, no matter how good your state is and how high your views are, your thoughts are pure and empty, and you see nothingness, they are all fake and unreliable.And most of everyone's kung fu is that a blind cat bumps into a dead mouse, just like having a cold and fever the next day.I have a cold today, and a fever tomorrow; I feel better today, but it falls off again tomorrow; after two days, I pick up a little again, and suddenly something is wrong again.Like playing a pendulum, it is hot and cold for a while.They are all unreliable, because the karma of the physical body has not been turned.However, due to the transformation of the physical body, there is no doubt. At this time, only by abiding in good dharma can one benefit oneself and others, and be able to be a teacher to others. "Giving to others is profound and without hesitation, and practicing kindness on one's own body is not covered by the five obstacles." Practitioners should test themselves and benefit themselves and others.All good deeds start with the Six Paramitas of Giving, Precepts, Patience, Diligence, Meditation, and Prajna.In fact, it is difficult to do any of these points, and it is not that simple.If you have ten dollars, it is easy to donate two dollars; if you only have one dollar, it is difficult to give one and a half dollars.The Buddhist scriptures say: "It is difficult to be rich and noble, but it is difficult to give alms to the poor."But most of the people who really give are the poor, because only the poor in the world are more sympathetic to the poor. If you are not poor yourself, you don’t understand the suffering of the poor. So the real heart of a Bodhisattva is in this kind of place. It is very difficult to practice and give. These principles are very profound, and they are not just talked about casually.To see righteousness, one must act bravely, do it without hesitation, and cultivate the most compassionate behavior.To learn Buddhism, you basically need to learn compassion, but no one really initiates acts of compassion.Don't talk about behavior, psychological transformation is very difficult. If this merit is not perfect, emptiness will not be seen thoroughly. This is also a rigid principle. "There are no five hindrances." Greed, anger, ignorance, arrogance, and suspicion are the five major hindrances. A true practitioner must not coexist with the five hindrances. If you are a Buddha, you are not a demon; if you are a demon, you are not a Buddha.The two cannot be accommodated. "Destroy all sleepiness, have righteous thoughts and correct knowledge, keep clothes clean, and be free from insects." Sleeping troubles follow you and haunt you, making you groggy all day long, as if you are sleeping.To destroy all these psychological afflictions, there are still many functions emanating from the fifty-one minds, which must be destroyed one by one. In daily life such as food, clothing, housing, and transportation, we must pay attention to hygiene. Like Bodhisattvas, they are all beautifully dressed. Except for Thutuo, lay Bodhisattvas are all dignified. "There is no twists and turns in the mind, and there is no stinginess, etc., to achieve Dharma-nature actions, and to seek hell for others." There is no evil song in my heart, I want to practice Toutuo.And have the heart of benefiting others, just like Ksitigarbha Bodhisattva, sacrifice yourself, specialize in benefiting others, dare to go to hell to save sentient beings, if you don’t save sentient beings in hell, you would rather not become a Buddha.Only with this spirit can we learn Buddhism. "Unless he can pull it, the demon will appear like the Tao. Knowing that it is a demon, all the Buddhas will do it happily." Yogis talk about forty-six kinds of magic realms.In fact, the devil has no way to deal with us!Demons can never demonize people, we are the ones who trick the demons.I recently wrote a poem: Yideng Zhangshi reads Chuping's dream, and the country is more affectionate. Eighty thousand dragons and heavenly qi interrogate the voice of the great thousand worlds. If you want to strengthen your morality, you will escape from fame by laughing at yourself with magic power. There is no way to go and live, and there is no way to raise your head and the moon will be three more. I really want to test my moral power, I have to rely on magic power.That's why Maitreya Bodhisattva also said, "Magic manifests like Tao".The real way of magic is very powerful, almost exactly the same as the orthodox way of Buddhism. Sometimes the fake ones are more real than the real ones, so it is often difficult to distinguish the way of magic from the way of Buddhism. This depends on wisdom. "Through the twenty signs, you live warmly and forbearably, the world's number one Dharma congregation, and never retreat from the Great Bodhi." Once you have figured out these twenty different ways, you can start to meditate and practice, and you can live in the first Dharma of warmth, resistance, tolerance, and the world.Going one step further, only after the completion of the four preliminaries can one reach the state of non-regression, great enlightenment, and attain great Bodhi. In the following section, we are still trying our best to distinguish between the magic world, the difference between magic wisdom and Tao wisdom: "The nature of the four demons here, the demons of the five aggregates are called the five aggregates of grasping. The demons of affliction refer to all the afflictions in the three realms. The demons of death refer to being uncomfortable and life-threatening. The demons of heaven refer to the other transformations that hinder the cultivation of goodness and are at ease." There are four types of demonic realms. The first kind of own demon is the most powerful, which is the "five aggregate demons" brought about by our life-sex, perception, thought, and consciousness.One day you catch a cold, the next day you have a fever, pain here, itching there, this is the physical evil that hinders you at any time.The color accumulation does not turn, and the feeling of discomfort is the realm of the devil.These five aggregates are the five aggregates of grasping. What is Five Picks?It is the grasping among the twelve causal conditions. You are attached to yourself. We have this life, and we are very attached to this body. magic. The second is the "monster of afflictions", which means that all psychological conditions, all psychology and thoughts are demons. The third is the scariest "death demon", who threatens you at any time, and if he wants your life, you will die at any time.How many people who practice Buddhism can escape from birth, old age, sickness and death?What's the point?There's a big problem here.If you want to jump out of life and death, come and go freely, you can definitely decide for yourself, unless someone with Taoism and kung fu can do it.For example, Patriarch Cao Shan, if his apprentice asked him to stay for a few more days, he would stay for a few more days.Another example is the Confucian Luo Jinxi, who has the ability to destroy the demons of death.That's why it is said that the death demon is "uncomfortable and dies", and you can't make the decision yourself. When it comes, that function will come, and you have to leave immediately.When you can be the master, you will know that my fate is beyond my control.This is not bragging, it takes concentration and kung fu to do it, and only then can one's own life not be controlled by the demon of death. The fourth is "heavenly demon", which is from outside and hinders you from practicing good deeds. Today's world is a world of demon realm.In other words, those who are deluded by material civilization are also in the realm of demons, and these are the changes of the demons who transform themselves freely into heaven. If these demonic realms are expressed in a Zen sentence, it will be more simple and clear: "When you think about it, you are a demon of the sky; Omen.The one whose mind is dizzy all day long is the yin demon. "Because they can hinder the immortal Nirvana, they are called demons." The demons mentioned in Buddhism are all the realms that can hinder you from realizing the way of Nirvana. "The Hinayana certificate sees the Taoist position, and obtains the certificate from the Three Jewels, that is, subdue the crude division demon." Note that when you practice meditation and do the four preliminaries, as long as you have attained the stage of seeing the Hinayana fruit—recognition of emptiness, the person whose thoughts have really reached emptiness is the one who has obtained the proof from the Triple Gem and has indeed seen the emptiness.With the fruit of the Hinayana emptiness, it can also subdue the celestial demons in a rough way, and it is not necessary to prove to the Arhat realm to subdue the celestial demons.As long as the thoughts are empty, determined, and proved to this point, the heavenly demons can be subdued. "When you have enough to rely on Nirvana, you will cut off all afflictions forever, so you will subdue the affliction demons." When reaching the Nirvana of Yuyi, the body and mind are empty and completely pure. Although the Nirvana of Yuyi has not been broken at all, the alaya consciousness has not been broken at all, but it can already subdue all afflictions.All delusion does not work, that is, the demon of affliction is broken. "If you realize that you are all liberated as an arhat, you can bless your life, and you will be at ease, so you can subdue the demons of death." Taoism often talks about immortality, is there such a thing?People who study Buddhism will denounce it as heretics as soon as they hear it.Random criticism! The Buddhist scriptures also tell you about this.After attaining the Great Arhatship, life can be decided by oneself.For example, there is a sentence in the Buddhist scriptures, "Keep your form and live in the world". The Buddha ordered the four major disciples, Venerable Kasyapa, Rahula, Bintoulo, and Juntu Botan, etc., to stay in the world according to the Buddha's prophecy, and wait for the next Maitreya Buddha arrives in one calamity. There is a way to invite the Venerable Bintulu to come.This kind of thing used to happen in the jungles of Putuo Mountain, Jiuhua Mountain, and Emei Mountain. Rich benefactors came to eat a thousand monks' fast, offering a thousand monks a vegetarian meal, and giving each one a piece of silver.As soon as the monks heard about the Qiansengzhai, they rushed all the way to eat a good vegetarian meal and get red envelopes. At this time, our master Bintou Lu Venerable will come. No one will know when he comes, but he will tell you after he leaves, proving that the Buddhadharma is true, and you will only know it later. As long as you practice hard, you can attain the Arhatship of Liberation, you can bless your lifespan, and you can be at ease. If you want to go, you can leave, if you don’t, you can stay, and you have subdued the demon of death.This demon is the most difficult to subdue, it is really not easy, you have to get Arhatship. So everyone asks me: What is sambhogakaya achievement?If one can subdue the demon of death, of course sambhogakaya will be accomplished. Only by doing this can one cure illnesses and prolong life. Any illness can be cured. "When you have attained Nirvana without any remaining reliance, you will completely eliminate the deluded and acquired aggregates of the deluded karma, and subdue the demons of the five aggregates." When reaching "Nirvana without Survival", the demons of the five aggregates, roughly divided, subdue. Just now we introduced the Hinayana practice stages, now let us look at the Mahayana situation. "The Mahayana certificate is non-regressive, and the letter obtained from the Three Jewels is to subdue the crude division demon." When reaching the state of non-regression and transformation, that is, when one attains the wisdom of non-regression and transformation, those crude demons can be subdued. "Obtaining the eighth ground, one has attained freedom through the wisdom of non-discrimination, and thus subdued the three demons of the rough division." Only after cultivating to the eighth ground and obtaining the wisdom of non-discrimination can one subdue the other three kinds of demons in the rough division. "The four subtle demons mean that the body is born according to the mind of ignorance, habits and karma without leakage, that is, the subtle demons." When you reach the Mahayana realm, in addition to subduing the four rough divisions of demons, you must also pay attention to checking and subduing them. Those tiny magic realms. What is the subtle magic realm?Since beginningless time, the root of our ignorance and habits of thought and life, after attaining the Dao, together with the mind-born body, we can emerge from the yang spirit and the yin spirit.If these yin spirits and yang spirits did not arise after great enlightenment, but were only entrained with a kind of desire, born of a wishing heart, this mind-born body is a subtle accumulation of demons. The demon realm of the Mahayana Bodhisattva path is so subtle that you cannot distinguish it.Of course, everyone’s practice has not reached this level, and they don’t understand the true mind-generating body, which is the fruit of the Bodhi path, and the Dharma retribution transforms the three bodies into achievement.The key point is: "The mind-generated body arises from ignorance, habits, and karma without leaks." This mind-generated body is the subtle five-khandha demon.People are reluctant to part with themselves, quit working when they are free, and always hold on to an illusionary body. "The ground of ignorance and habits, that is, the demon of subtle afflictions." Human beings are fundamentally ignorant, and even they don't know it. As long as the last stage of ignorance is still there, there will be "subtle afflictions".Casually talking about sudden enlightenment, seeing a mountain is not a mountain, seeing water is not water, if we talk about it in terms of doctrine, this is exactly the affliction demon of ignorance and habit.Pay attention, that's why it is said that "if you don't understand the religion, you will talk about the way." Seeing mountains is not a mountain, seeing water is not water, don't say you can't do it, even if you do, can you still see it?Say no, you are in a coma—an affliction demon; say see, you have already seen one; you say I am neither, so what are you?Please tell me all the way up, if you can’t come, press the water to go, this is the education method of Chan Master Chuanzi Decheng. Therefore, the great Zen masters in ancient times, those who mastered the sect, must have mastered the teachings, and they checked themselves very deeply. Since you are familiar with the sect and have enlightened, you will understand when you are enlightened. The Buddha realm is omniscient, and if you still don’t know, then it is not enlightened. Confucianism has said, "If you don't know anything, it's a shame for Confucianism." What's more, learning Buddhism in the world! "Inconceivable changes in life and death, that is, subtle death demons." I just said that only a great arhat can escape life and death and break the demon of death.What is a dead demon?Even if you live for five hundred years or one thousand years, you have not broken the death demon, and you are still in the process of changing life and death, but you are only stretching the segmental life and death, and you are still affected by the changing life and death, and you belong to the subtle death demon. Pay attention to the word "subtle", you don't know it yourself, and you can't check it out. If you can check it out, your prajna wisdom will be successful.The Buddha is enlightened, and he can consciously perceive him, and the enlightenment is complete.It is not easy to be self-aware, and you must be able to know your own psychological troubles and so on. "Those who want to surpass the three demons can act as obstacles, that is, subtle heavenly demons." In the process of practice, all the obstacles that prevent us from jumping out of the first three kinds of demons—the five aggregates demons, the demons of affliction, and the demons of death are the subtle demons.For example, if the changes of the times hinder you and you can no longer cultivate, these are caused by heavenly demons.Even the environment created by oneself hinders one's cultivation, which is also related to the demons. These circumstances will virtually pull you to the other side. "Subduing the four subtle demons is the merit of the dharmakaya. Therefore, subduing the four subtle demons and becoming a Buddha are at the same time." Special attention should be paid here, subduing the four very subtle demons within oneself depends on the merits of the dharmakaya, and at the same time as becoming a Buddha, one can completely subdue the four subtle demons.Speaking of which, I would like to ask everyone, what is the situation of breaking through the three barriers of Zen and achieving great enlightenment?If you have not studied these scriptures, don’t talk about enlightenment casually. The real enlightenment is the same as what is described here. Now look at the fourth volume of the commentary on solemnity, and the sixth part of the top show: "It is the Mahayana follow-up view of the curable species of the cut off seeds, that is, the cultivation of the top plus the appearance of the practice, and the world is only in the cultivation of the Tao. This is said to cultivate the Bodhisattva, from the two gates of the preparatory practice and the root, into the transcendence and holding, that is to say, all extinction and absolute concentration. " The method of Mahayana meditation: "First practice the lion of the two phases of going forward and going down and going retrograde as an addition." Going forward, from an ordinary person to a sravaka, a predestined consciousness.From the way of humanity to the way of heaven, from the way of heaven to the way of sound-hearing, from the way of practicing sound-hearing to the way of enlightenment and bodhisattva, steadily upward. What is Lion Fen Xun Samadhi?When a lion wants to eat an animal, he jumps with both legs, exerting the greatest strength and the fastest movement, which is described as enlightenment.Lion Fen Xun Samadhi is the path to Mahayana enlightenment. "Secondly, it is the fundamental reason for further study and transcendence." After enlightenment, one begins to practice the Tao after seeing the Tao. "When cultivating the root, first start from the initial meditation and go straight to the final concentration." When cultivating the root, start with the first jhana, the coherent four jhanas and eight samadhis are indispensable, and they must be cultivated until the end of samadhi. "There is no transcendence and practice once", in which, those who practice the Mahayana path go from the first meditation to the fourth meditation and eight concentration, and finally practice the extinction concentration.Reason is epiphany, Kungfu is gradual cultivation, one step at a time does not go beyond waiting and holding, and walks in an honest and orderly manner.Saying that you have enlightened yourself, but the effort is not enough, who are you lying to?God damn it! “次于八定间杂灭尽定而修一返。谓从灭定起入初静虑，从初静虑起仍入灭定。” 其次，修成功以后的人，见道以后修道，功夫也到了四禅八定，九次第定的功夫随便你玩耍，或者两腿一盘，马上进入灭尽定，等一下境界又进入初禅去了。 下面就告诉我们随便玩耍。 楞伽经也说，大乘菩萨悟道以后修道，到家了以后，十地菩萨有时也到初地菩萨境界随便玩玩。因此我们可以了解一件事，经典上讲，佛入定无所不知，三千大千世界，一切时，一切色，一切音声，如掌中观庵摩罗果，看得很清楚，佛都知道。但是有一回，佛在恒河边打坐，一大队马车经过，声音吵得弟子们都坐不住了，结果他老人家还在那里打坐入定，等他出定的时候，张开眼睛一看，咦？ 怎么旁边路上都是泥巴、马蹄印？佛是不是入昏沉定去了？当人入初禅定的时候，蚂蚁叫都听得见，怎么佛听不见呢？这个道理说明了什么？在佛就不是昏沉，不是无明；在凡夫绝对是昏沉，绝对是无明。悟了道的人，由初禅到九次第定随便挑，一切得自在；没有见道，没有修道成就的时候，纵然入定，全是自己不能做主，都叫做打妄想、造业。