Chapter 55 Attachment: Essentials for Meditation and Meditation
Written by Mr. Nan Huaijin and translated by Liu Yuhong
The "precepts", "concentration" and "wisdom" in Buddhism are the knowledge of the three without omissions, that is, the knowledge of perfection.Just say "sure" now!"Concentration" is the center of "precept" and "wisdom", and it is also the basis of all Buddhist practices and experiments. In other words, anyone who wants to practice and prove Buddhism must first start with "concentration".
Only with "concentration" can we truly achieve the solemn "precept" body, and only then can we inspire "wisdom" and reach the state of enlightenment.The 84,000 methods of Buddhism are all based on the power of "concentration" in order to reach the sea of Bodhi fruition.The practice of any sect is inseparable from samadhi, which shows how important it is to practice samadhi.
However, the so-called samadhi does not refer specifically to sitting in the lotus position (commonly known as meditation). In Buddhism, the daily life of a person is classified into four different postures, namely walking, standing, sitting, and lying down, which are called the four postures. .Among the four prestige, "sitting" is just one of the postures.If you want to practice samadhi, you need to be able to samadhi not only when sitting, but also in the other three postures of walking, standing, and lying down.However, at the beginning stage of meditation, it is easier to start with a sitting posture.
There are many kinds of sitting postures, and there are as many as seventy-two kinds in the method of meditation. According to the Buddhas, among all the meditation postures, sitting in lotus position is the best meditation posture.
After cultivating samadhi in the posture of sitting cross-legged, you should pay attention to the other three postures of walking, standing, and lying down, and continue to exercise to maintain the samadhi you have obtained, and furthermore, you must reach the state of not losing samadhi when dealing with all affairs and talking , is truly determined.
It is very convenient and handy to use firm concentration to prove Bodhi, just like climbing branches to get fruit. However, if the view is not correct or thorough, it is easy to go astray in practice.
Now I will briefly describe the key points and concepts of the practice. If you want to explore further mysteries, you need to practice all the classics, especially the classics such as Zen and Contemplation, such as Tiantai Zhiguan and Tantric Dharma. OK, now let's talk about the sitting method:
Sitting method of Vairocana Buddha with seven limbs
1. Double-legged cross-legged posture (commonly known as double cross-legged posture). If you cannot sit in cross-legged posture, use Vajra Sitting (put your right foot on your left leg) or Ruyi Sitting (put your left foot on your right leg).
2. Knotting Samadhi with both hands (put the right palm on top of the left palm, and gently press the two thumbs against each other).
3. The back stands upright naturally, like a string of copper coins (unhealthy people can't stand upright at first, so they might as well let it be, after a long period of practice, they will stand upright unconsciously).
4. Keep your shoulders steady (do not tilt, and do not use pressure on purpose).
5. Retract the head and jaw (the back of the head is slightly retracted, the lower jaw is retracted inward, and gently lean against the two major arteries on the left and right of the neck).
6. Tongue touches the palate (the tip of the tongue gently touches the midpoint of the salivary gland at the root of the upper incisor).
7. Eyes half-closed (i.e. eyes half-opened and half-closed, if opening the eyes is easy to fix, then open the eyes, but not fully open, with a sign of restraint, if closing the eyes is easy to fix, you can close the eyes, but do not fall asleep).
Precautions
1. When meditating, you should loosen all the belts, ties and other objects that restrain the body, so that the body can relax and rest completely.
2. When the weather is cold, wrap your knees and the back of your neck warmly. Otherwise, the wind and cold will invade your body during meditation, and there is no medicine to cure it. You must pay special attention to this point.
3. People who are practicing meditation for the first time should pay attention to adjusting the air and light. If the light is too strong, it will cause distraction, and if the light is too dark, it will cause drowsiness.Three feet in front of the seat, the air should be convective.
4. People who are new to meditation should not meditate when they are too full to eat. If they feel drowsy, they should not force themselves to sit.
5. Regardless of whether you are new to meditation or have been practicing for a long time, the sitting position must raise the buttocks by two or three inches. For those who are new to meditation, their legs are stiff, and they can raise them by four or five inches. The center of gravity of the body must be leaned back, so that the air channels are blocked, and the work is useless).
6. When getting out of the seat, rub the face and feet with both hands to activate the blood, and then leave the seat, and do moderate exercise.
7. Sit with a smile on your face, so that the nerves on the face are relaxed, the face is charming, and the mood is naturally relaxed.Don't make the facial expression stiff and haggard, turning cold, and the heart will become stiff and tense.
8. When practicing sitting at the beginning, you should take the method of less time each time but more times.If you force yourself to sit for a long time, you will feel bored. It is better to sit a few times a day every time the time is short.
When you start practicing meditation, you should pay special attention to your posture. If your posture is not correct, it will become a habit and you will not be able to correct it.And it has an impact on psychology and physiology, and it is easy to become sick.The stipulations of the seven-branch sitting method have deep meanings and are in line with the natural laws of physiology and psychology, and should be strictly followed.
Human life depends on the abundance of the spirit, so the spirit must be cultivated in order to achieve a healthy life.The method of cultivating the spirit is first of all to keep the mind free of false thoughts and the body to be peaceful; when the mind is empty, the physiological functions will continue to flourish.Being able to live continuously, and reducing consumption on the other hand, will naturally reach a state of more energy than usual.
The human spirit is full or depleted with the decline of qi and blood.If you are over-tired from thinking, your qi and blood will be depleted and weakened.Therefore, one can establish one's life by settling one's body, and one can rest one's mind by abandoning one's thoughts and desires.When desire is abandoned, the spirit is cultivated.
Ancient medicine believes that human vitality is enriched through qi transformation, and the movement of qi follows the route of the pulse. The pulse mentioned here is not a blood vessel or nerve, but a regular circuit of the movement of qi in the body.This Qi channel theory is quite subtle, and it is not easy for ordinary people to understand.
The eight extraordinary meridians mentioned in the "Huangdi Neijing" were born out of the ancient Taoist theory.Taoism believes that the three channels of "Ren", "Gu" and "Chong" in the human body are the most important for maintaining health and cultivating immortals.The concept of Tibetan Tantric Buddhism believes that the three channels and four wheels in the human body are also the key to becoming a Buddha in one body.
There is a "Ode to the Root of the Deep Internal Meaning" in the Tantric Dharma Book. Compared with the "Nei Jing" and "Huang Ting Jing" and other books, the theory of Qimai discussed in this ode has its own unique features.
Although Tibetan secret and Taoism both advocate the cultivation of three channels, Taoism mainly focuses on the two channels of Ren and Du in the front and rear positions, while Tibetan secrets mainly focuses on the left and right two channels.Although the practice is different, both of them are based on the central channel (chongmai) as the key.
As for the posture of Zen meditation, the seven-branch sitting method of Vairocana is adopted. Although it does not explicitly say that it pays attention to Qi channels, the effect of sitting meditation actually includes the problem of Qi channels.
Sitting cross-legged with two feet can not only keep the qi from floating, but also make the qi sink to the dantian, making the breath peaceful.Only in this way can the heart calm down, and the qi will not rush around, but gradually flow along the various qi channels and return to the central channel.When the qi channel can return to flow in the central channel, and when the channel is released and the heart is opened, then delusions will not arise and both body and mind will be forgotten.Only then can one enter the state of great concentration.It is absolutely impossible to say that a person's qi channels have not yet calmed down, but he can enter samadhi.
When the body of ordinary people is healthy and normal, they feel happy in their hearts and have fewer thoughts in their brains. When they are sick, it is just the opposite. It is also like a person who cultivates concentration. You will definitely feel relaxed and happy in the body, and the refreshing taste is really beyond words.It can be seen that psychology and physiology influence each other and are two sides of one body.
The nerve veins in the human body are developed and distributed from the central nervous system to the left and right, and they cross in opposite directions. Therefore, when meditating, the thumbs of both hands are lightly pressed against each other to form a circle, and the blood on the left and right sides of the body will be there. The role of communication.
The viscera and organs in the human body are all attached to the spine. If the back is bent incorrectly during meditation, the five internal organs cannot be kept naturally comfortable, which will easily cause illness. Therefore, the spine must be erected to make the qi channels of the viscera comfortable.If the ribs hang down, it will also affect the contraction of the lungs.So keep your shoulders flat and your chest stretched so that your lung capacity can fully expand freely.
The back of our brain is the hub of thinking and memory, and the two sides of the neck are the routes of arteries. Due to the activity of arteries, they can transport blood to the brain and increase the activity of brain nerves.When meditating, the back of the head is retracted slightly, and the lower jaw slightly presses the arteries on both sides to warm the circulation of Qi and blood, which can reduce thoughts and make it easier to calm down.
Between the salivary glands at the two tooth roots, body fluid is produced, which can help the digestion of the stomach, so it is necessary to connect the salivary glands with the tongue to let nature take its course.
The heart and eyes are the key to arouse thoughts. A person's heart will be moved when he sees a color (and his mind will be distracted when he hears a sound). This is the effect of the function of the eyes first.If the mind is disturbed, the eyes will move constantly. If a person is proud and distracted, his eyes will always look up; Squinting to the left and right sides, when meditating, adopt the state of half-closed eyes, which can stop the scattered thoughts.
Loosening the shackles of clothing during meditation can make the body comfortable; smiling often can make the spirit happy. These conditions are very important for meditation and meditation.
Therefore, the posture of meditation has a lot to do with the Qi channels. Although Zen meditation does not specifically pay attention to the regulation of Qi channels, the issue of regulating Qi channels has already been included.If one pays special attention to cultivating qi channels, it is easy to have "body view", which will strengthen one's ego attachment. This ego attachment and body view are the great obstacles to attaining enlightenment.
The posture of sitting in meditation is very important. If the posture is not adjusted properly, the back and waist will be bent. If you continue for a long time, you will definitely get sick.Many people who practice meditation, some suffer from qi stagnation, and some vomit blood, which makes the body suffer from Zen disease. It is said that it is caused by incorrect posture in meditation, so people who practice meditation must be very careful to pay attention to posture. .
If you practice according to the correct method and posture, the body's instinctive activities will take effect, the qi mechanism in the body will naturally flow, and the functions will naturally become active, and you will feel great joy.
For this kind of phenomenon, one should not be serious or attached at all, because the phenomenon is just a phenomenon, and it will disappear soon and become a thing of the past. If you are attached to the phenomenon, you will enter the magic state, that is, you will seek outside.
If you practice the method correctly, your mind and body will definitely benefit.For example, the mind is clear, the hearing is clear, the breathing is deep and enters the dantian, the limbs are soft and smooth, and even the simple tea and light food are as delicious as the delicacies of the mountains and seas.At this point in the meditation, you should pay attention to reducing consumption. If you violate floating desires, it will cause the qi channel to be blocked, and you will get sick both physically and mentally.
Beginners' method of practicing meditation
To start practicing the study of Dinghui, the most important thing is determination and willingness.In Buddhism, it is called Faxin.The second most important thing is to cultivate all the merits and merits. The general idea is to do good deeds anytime and anywhere, and use the good rewards of good deeds as the capital condition for practice.Only with the willpower and determination, as well as the conditions and environment required for practice, can one enter the Tao and talk about success.
Both Sutra and Esoteric Buddhism focus on the four immeasurable minds. If a practitioner does not have great aspirations and great good deeds, he will definitely go astray. It can be seen that a person's success depends on aspirations and good deeds. food based.
As the saying goes, if a worker wants to do a good job, he must lose his tools. If he wants to succeed, he must borrow useful tools.Meditation and meditation also need tools, and the tools for meditation do not need to be found outside. Our six faculties are just a good tool for getting started.
Our six organs (eyes, ears, nose, tongue, body, and mind) and the six dusts (color, sound, smell, taste, touch, and dharma) are always drifting with the tide in the illusory, losing the truth. In the "De Yan Jing", the six roots are called the six thieves, "the eyes, ears, nose, tongue, and body and mind, the six are the thieves' go-betweens, and they rob the family treasures; because of this, the beginningless sentient beings are entangled in the world, and they cannot be surpassed in the world." Now practitioners want to rely on the power of meditation to return to the true nature, just borrow the six roots as a tool.
How to use the six roots as a tool?It is to choose one of the six sense organs of eyes, ears, nose, tongue, body, and mind at will, tie the heart to the selected one, gradually practice and become proficient, and then you can reach the "initial end state".
However, each grain of dust can produce many different methods of differentiation, which is very complicated to analyze.The Buddha said that there are eighty-four thousand afflictions in one thought. "Buddha taught all dharmas to relieve all minds. I don't have all minds, so why use all dharmas?" Everyone's personality, habits and preferences are different, that is to say, their roots are different, so you must choose the one that suits you. Dharma door, you can practice according to this Dharma door.Listed below are several commonly known methods as a reference for getting started with revision.If you want to understand deeply, you should study those sutras and treatises (in the "Shurangama Sutra", there are twenty-five bodhisattvas who have perfected the method, and most of the methods have been included).
The wink method can be divided into the following two categories:
1. Attaching to the object--that is, the eyes are fixed on an object to practice concentration.This method is to place an object, or a Buddha statue or other object, preferably with a little light, within the line of sight of the eyes. When practicing meditation, the eyesight seems to be looking at the object with ease.
As for the choice of light color, it should also be matched with the psychology and physiology of the individual. For example, people with nervousness or cerebral congestion should use green light; people with neurasthenia should use red light; The cyan soft light body depends on the actual situation and the situation. It is not rigid and fixed. However, after choosing one, it is best not to change it. Frequent changes will become a burdensome thing.
2. Relying on the light—this method is to face the light with the eyes. When you start to practice meditation, place a small light (green oil lamp is limited) or the light of incense candles, or the light of the sun, moon, and stars (used by hypnotists) Crystal ball light), direct the light to the line of sight, but it is better to be a little bit off, and you can also observe the void; the natural light color in the sky, or the mirror, or the light color of objects such as water and fire, etc., all belong to this the scope of the method.However, there is one thing to pay special attention to, that is, the method of looking at yourself in the mirror is easy to cause neurasthenia and schizophrenia, so you should not try it lightly.
Like these methods, Buddhism and other ways are equally adopted.From the standpoint of Buddhism, people who study should first understand one thing, that is, these methods are just various methods, and they are all just to make it easy for beginners to get started. If you are obsessed with methods and regard them as real, you will fall into the realm of demons. .Because if one's mind can't be fixed at one point, but is busy with methods instead, it will become chaotic, and the chaotic mind will naturally fail to reach the state of "stopping".
In the process of meditation, various phenomena often arise. For example, in the realm of light and color, hallucinations are most likely to occur, or the phenomenon of "eye contact" occurs.Without the guidance of an enlightened master, it is very dangerous, and you will immediately stray into the magic way.
People with sharp weapons, if they exist or not, will suddenly become enlightened in the world of color and dust, which is not conjectured by common sense, such as Sakyamuni who saw the stars in the sky and became enlightened.In addition, there are also examples of seeing one thing suddenly and seeing one's own nature.
Among the ancient virtues of Zen, Zen Master Lingyun realized Taoism by seeing peach blossoms. , I don’t even doubt it until now.” Later, some people followed his old path, and there was also a gatha saying: “When Lingyun sees you again, the red and white branches do not bear flowers, and they are not resistant to fishing boats. .” If this step can be achieved, it will naturally not be restricted by those small methods.
The ear sound method can be divided into two types: internal and external:
1. Inner ear sound method - this method is to make a sound in one's own body, such as chanting Buddha, chanting mantras, chanting scriptures and so on.There are three methods of mindfulness, namely loudly, softly (called Vajra Mindfulness in the scriptures), and mind-voiced mindfulness (called Yoga Mindfulness in the scriptures).While reciting, listen to the sound of reciting with your ears.That is to say, while reciting, listen to the voice inwardly.What I heard at first was the sound of chanting, which was many intermittent sounds of chanting Buddha or chanting mantras, which gradually narrowed down to one single chanting with concentration, and finally made the mind still.
2. Outer ear sound method-this method is based on external sounds, any sound is fine.But it is best to be the sound of running water, waterfall, wind blowing bells, Sanskrit singing and so on.It is easiest to get settled by listening to external sounds.In the "Surangama Sutra", among the twenty-five Bodhisattvas' comprehensive methods, the method of Guanyin is the best, and the method of Guanyin is the way to enter the Tao through the method of sound.Therefore, it is said: "The true teaching of this side is pure in the sound."
When the mind is able to concentrate on the sound at the beginning, it will not be drowsy or distracted, that is to say, it can easily and naturally maintain this single-minded state, that is, it has obtained "samadhi". Entering into a state of silence, all sounds can no longer be heard. This is a state of extreme tranquility, and the fixed phase appears. The Buddhist scriptures call this static phenomenon "quiet knot".
When the "static knot" appears, don't be greedy for this state, and you should understand that movement is a phenomenon, and "quiet knot" is also a static phenomenon. You must go beyond the two phases of movement and stillness, and stay inseparable from the dynamic and static phases.And to prove the middle way, to know the middle way that does not arise, at this time, you will enter the field of "contemplation wisdom" from samadhi.
The nature of wisdom, observation and hearing does not belong to movement and stillness, and has nothing to do with movement and stillness. It is uninterrupted and not continuous.However, this still falls within the scope of the ladder of gradual repair.Many of Xiangzong's Gude people did not go through these gradual steps, but succeeded with a single sentence. At the moment they heard the sound, they had an epiphany and achieved liberation. Therefore, people who enter the Zen school think that Avalokitesvara's method of hearing sounds is remarkable.
For example, under the sect of Zen Master Baizhang, there was a monk who heard the sound of a bell and became enlightened. Baizhang said at that time: "Great, this is the door for Guanyin to enter the Tao." Hearing the sound of chickens flying and enlightened, and Yuan Wu said, "Xunfeng comes from the south, and the corner of the hall is cool." Another example is the Tang Dynasty's erotic poem: "Frequently calling Xiao Yuyuan is fine, as long as Tan Lang recognizes it." Sound." Wait, these are all words and evidences, which are really great and beautiful.
There are a lot of people who practice perfect ears, but there are even more people who can't understand "the two aspects of movement and stillness, knowing that there is no birth" until their death.
Without the sound of the external environment, it has nothing to do with the sound of the external environment, so you can naturally enter into tranquility, but this state of concentration is still a static state, which is only the static phase of the two phases of movement and stillness.Your own mind and body are originally in the dual phase of movement and stillness.If you can't understand this point clearly, and take the tranquility of attaining concentration as the self-nature of the noumenon, then that is the view of heretics.On the contrary, if you can exceed this stage, you can be regarded as an entry.
Nose breath method--this method is to cultivate concentration through the breath of breath, and the breath can gradually become fine and even and still, which is breath.Anyone who cultivates qi channels, practices various qigong, and counts and follows the breath, etc., all belong to the method of nasal breathing.The Tiantai School and the Tibetan Secret School pay the most attention to the breath method.
The highest principle of this method is the interdependence of the heart and breath. Anyone who thinks too much or has a scattered mind can use this method to control the heart according to the breath, and it is easier to get results.After attaining samadhi, if you take a closer look, you will find that the heart and breath are originally dependent on each other.
A person's thinking is born with the breath, and the function of the breath is to express it with thoughts.When the breath is fixed and the mind is silent, it is peaceful and peaceful. However, thinking about the breath and being peaceful are both the function of the original nature and not the body of Taoism.
Taoism believes that there is one Qi innate (Qi or Zuo [上无下灬]).It disperses to form qi, gathers to form. The general heretics regard qi as the root of life, which is very wrong.If one loses one's own mind by recognizing something, one cannot understand the principle of body-nature being used. This is where the difference between outsiderism and inner-dharma learning.
If you can realize the self-nature first, and gradually reach the state where mind and breath are interdependent and comfortable through practice, and experience the unity of mind and matter, then you will know all the methods, but they are all for the convenience of learning.
Body touch method-this method is divided into broad sense and narrow sense. The broad sense of body touch method includes all the six methods, because these methods are all cultivated according to the body root.Besides, if there is no body like ours, what would the six sense organs be attached to?Therefore, all dharmas are cultivated according to the root of the body.
In a narrow sense, the body-touch method is to focus on a point on the body, such as the middle of the eyebrows, the top of the head, below the navel, the center of the feet, the tail, and the perineum.When practicing sitting meditation, or using the method of visualization, or the method of guarding the breath, or cultivating the Qi channel, etc., focusing on one point, all belong to this method.
The practice of the body-touch method makes it easy for practitioners to get physical reactions, such as certain sensations, touch, coolness, warmth, softness, smoothness, astringency, etc., and sometimes there are multiple reactions and feelings.Therefore, this method makes people often be attached to phenomena, and use the phenomenon of Qi channels to determine the depth of Dao power, and finally fall into the realm of appearance.This is what the "Diamond Sutra" says "the appearance of people, the appearance of self, the appearance of living beings, and the appearance of longevity".The practices of Tantra and Taoism are the most likely to cause people to fall into the problem of physiognomy, which is the most difficult thing to get rid of.
The most difficult thing for a practitioner is to free himself from personal views.Zen Master Huangbo often lamented about this incident: "The most unforgettable experience is the personal experience."In the "Yuanjue Sutra" there is also: "Falsely recognize the four elements as one's own appearance, and the six dusts of predestined shadows as one's own mind." Foolish people in ancient and modern times have all committed this problem, so Zen Master Yongjia said: "If you put the four elements, don't let them go." Catch it, and peck it with a drink in the stillness."
Some people may say, how can one live without oneself when one's work has not reached the standard of a sage?It is still necessary to borrow the fake to cultivate the real, to use the body of the four major fakes to cultivate our true nature, and use the body as a convenient method, isn't it also a way to practice and enter the Tao?
This statement is also correct, as long as you understand that this is a method, don't get lost in the shadow; take the shadow seriously, if you lose your head and recognize the shadow, you will sink and cannot extricate yourself.Lao Tzu said: "The reason why I have a big patient is because I am pregnant." This sentence is truly a wise saying.Therefore, the Zen masters absolutely do not discuss the issue of energy channels, so as not to imitate others, this style of work is really very clever.
Consciousness method - this method.It includes all the methods, to expand it.It is the 84,000 Dharma Doors, which are generally listed in the Theory of the Hundred Dharma Mingmen.Although the methods mentioned above are all related to the five senses and the five senses, the five senses are dominated by consciousness. The main force is the consciousness, and the person who pulls the strings is the heart king.
All dharmas are born from the heart, so all dharmas are created by consciousness. Now, the self-nature of consciousness is mentioned separately, and it is barely discussed as a dharma. Meditation and other methods should all belong to the method of consciousness.
At the beginning of the mind-watching method, the mind to be observed is not the true nature of the heart, but the thoughts of birth and death, that is, the delusional mind of consciousness. Inside, look for the false mind of birth and death, and pay attention to the beginning and disappearance of this thought, as well as its coming and going.Vipassana like this continues the arising and passing away of thoughts, until one day, the flow of thoughts arising and passing away suddenly stops.At this time, the former thought has ceased, and once it ceases to be ignored, the later thought has not yet arisen, and if it has not arisen, do not trigger it.This scene is like the fragrant elephant crossing the river. The huge fragrant elephant has great courage. No matter how fast the river is, it crosses it recklessly. Called "Samatha".
But this state of tranquility is not the root of the ultimate, it is just a static state similar to emptiness, you should observe it when you are in the body, and see that "existence" comes from "emptiness", and "emptiness" comes from "existence". ", "birth" and "death" are the functions expressed by "truth", and "truth" is also the essence of "birth and death".
Being able to observe this state, no matter which side sees the middle way, and finally, sees the side to give up.Even the middle is lost, that is, it has reached the level of Guanhui, which is called "Vipasana" in Buddhism.
After the cultivation of tranquility and insight is completed, with the combination of tranquility and insight as the cause, if you continue to practice, you will naturally get the fruits of both concentration and wisdom.Continue to practice step by step, that is, Bodhisattvas of the tenth bhumi will advance one by one, and finally attain the perfect Bodhi.
The study of Tiantai, Tibetan Buddhism Yellow Sect Bodhi Taoist Theory, Madhyamaka Right View, etc. all belong to the scope of this practice.
As for the method of practicing Zen, in the early days of Zen, there was no method taught to students. The so-called "speech is cut off, and the mind and action are destroyed." How can there be a method for people?Those who practice Zen in the later generations, their method is to consult Huatou, raise doubts, and do kung fu. Aren't these all belong to the method of using consciousness?
However, Zen's introduction to using consciousness is different from other methods in that it uses doubt as "use".
What is the suspicion?Doubt is not the wisdom of observing the mind, like the method of meditation and insight, it is not the doubt listed in the Theory of the Hundred Ways of Enlightenment.When doubt and emotion are combined, they penetrate into the eighth alaya's original consciousness, which is born with quality. The mind and the body are originally condensed into one.However, before enlightenment, people seem to have something in their chest, which cannot be pulled out. It must be under the right opportunity, environment and guidance before it suddenly breaks. Get rid of the root dust." "All appearances are illusory."
If you want to reach the realm of "the last sentence, from the beginning to the Cheguan, cut off the key points, and fail to understand the sage", it is not possible to describe it in words. On the other hand, that is to say, it involves things before beginningless time, even discussing and discussing with Qiansheng, things that are difficult to explain, how can we understand them through deliberation and discussion?
Dinghui image
The Hinayana study in Buddhism begins with precepts. Only by keeping the precepts can one gain samadhi. Only with samadhi can one develop wisdom and be liberated, and finally reach the state of liberated knowledge and vision.
The Mahayana study of Buddhism starts with giving, keeping precepts, patience, and diligence, and then reaches meditation, and the final result is Prajna wisdom.
Whether it is samadhi or insight mentioned in Buddhism, they are all the cause of samadhi and wisdom, and they are only the initial state of learning.
With the method of the six sense organs, 84,000 methods have evolved. All of these methods are aimed at making the mind still.
Some of the methods of meditation are to start from "existence", that is, to enter "emptiness" through the method of existence.Some start from "emptiness", that is, empty all "being", and know the use of "wonderful being".Although there are many methods, the purpose is the same, which is to achieve samadhi.
Now let’s talk about the phenomenon of samadhi: Anyone who can tie the mind to a goal and control the mind in one place without confusion is the state of tranquility and the basis for entering samadhi.
What is "set"?
Concentration means not being distracted, not drowsy, sleepy and lonely, silent and sleepy.
That is to say, the mind is still, but not dead, so it is called trance, which means that the fire is extinguished, but the fire is still buried in the ashes. This state of trance is "settling".
"Don't depend on the mind, don't depend on the body, don't depend on the body, and don't depend on it." After reaching this state, the mind is not attached to the heart, nor is it focused on the body.
At the beginning of the revision stage.It is often either scattered or drowsy, or scattered for a while and drowsy for a while.In fact, we are like this every day and all our lives, but we don’t know it. Let’s first discuss the two phenomena of distraction and drowsiness.
(1) Scattered and scattered thoughts are coarse thoughts, and scattered thoughts are called "restlessness".
For those who practice meditation, their minds cannot be tied to one predestined relationship, but their delusional thoughts are flying around, their minds are full of thoughts, associations, memories, lingering, etc., and they cannot control their minds in one place. This is rough and scattered.
If the mind is not too scattered, it seems to have been bound, but there are still some relatively subtle delusions, like gossamer dust, there is no interference at all, but it is still a kind of subtle entanglement, "how many gossamer can't be restrained. , the taste of the roller blind person in the drawing", this state is called "restlessness".
Many practitioners are in this "restless" state, because they do not understand clearly, so they do not understand that they are still in a subtle and scattered state, and they still think that they have attained samadhi, which is really a big mistake.
For the first practitioners, if they have delusional thoughts and restless mind, and cannot calm down, it is best to make the body tired first, such as exercising, worshiping Buddha, first make the body harmonious and the breath soft, and then go to the seat to practice concentration. , practice not running around with delusions, just focus on one fate, and you will naturally be tied to one fate after a long time of proficiency.
In other words, if delusions and distractions come, treat them as if you are visiting guests. As long as you, the host, take the attitude of not welcoming or rejecting the guests, the guests will gradually disperse, and the delusions and distractions will gradually stop. up.
However, when the delusion is about to stop, the mind will suddenly feel that it is about to enter the state of tranquility, and this feeling in the heart is another obsession. If you go, it will be difficult to reach the state of cessation.
When practicing samadhi, it is best not to think that you are practicing samadhi and samadhi. When the state of samadhi comes, don’t be obsessed with wanting to enter samadhi, but you can gradually enter the state of samadhi.
During meditation, there are often more wandering thoughts than usual. This is a progressive phenomenon, so don't be bothered.This situation is like putting alum into muddy water, and seeing the turbid scum in the water drop down, you know there is scum in the water.It also seems that the dust flying in the air can only be seen through the sunlight through the crack of the door.The scum in the water and the dust in the air are all there before, but they are not noticed at ordinary times, but it is easy to show up under certain circumstances.It seems that there are more delusions during meditation. In fact, I have a lot of delusions, and I only discover them during meditation, so this is not a problem and nothing to worry about.
However, if there are too many delusions and the power of distraction is too great to stop, you can use the method of counting and following the breath to deal with distraction, or you can also use the method of visualization, that is, visualize that there is a black light under the navel or the soles of the feet. point.Another way to deal with distraction is to chant Amitabha Buddha aloud. When the word "Buddha" is reached, the last word "Buddha" is protracted and sinks, as if your mind and body are sinking into the bottomless depth.
(2) Drowsiness. Gross drowsiness is sleep, and fine drowsiness is called drowsiness.
Physical fatigue requires sleep, and mental fatigue also makes people want to sleep.When you need to sleep, don't force yourself to practice meditation. You must sleep enough before going to the seat to practice meditation.If you develop the habit of sleeping through meditation, you will never have any hope of success in samadhi.
When in a state of stupor, the mind seems to be in a state of silence, but it can neither be tied to the mind nor have any gross delusions. There is only a feeling of stupor, or even a sense of no body or mind. This is drowsiness.
At the beginning of the drowsiness phenomenon, sometimes there will be a kind of hallucination, just like in a dream. In other words, the hallucinations are all produced in the drowsiness state, because in the drowsiness, the consciousness cannot be clear, but the solitary shadow consciousness is produced. played a role.
People who practice meditation are most likely to fall into the state of drowsiness. If you can't understand that this is drowsiness, and think that you have attained concentration, it is a sad degeneration. Master Tsongkhapa once said that if you think this kind of drowsiness is the state of concentration, you will die. In the end, you will fall into the animal realm, so is it okay if you are not careful?
The way to overcome drowsiness is also to visualize. Visualize that there is a red light spot in the navel.Another method is to use all the strength of the whole body to yell "Bah", or pinch the two nostrils to hold back the breath, and when it is unbearable, try to shoot through the nostrils.Or take a cold shower, or do moderate exercise.A person who practices Qigong may not easily experience drowsiness (some people think that drowsiness is the state of "stubborn emptiness", which is wrong, "stubborn emptiness" is the state of being without thoughts, similar to the state of an idiot).
When the distraction and drowsiness are gone, suddenly in a single thought, the mind stops at one edge and remains unmoved, at this time, the phenomenon of lightness and tranquility will definitely occur.Some people start from the top of the head, while others start from the soles of the feet.
People who start from the top of the head only feel a burst of coolness on the top of the head, which is then added to the top of the head, and then spreads all over the body. The mind stops, and the body feels soft, as if even the bones have melted.At this time, the body is naturally straight, like a pine tree.The external environment of the mind and the object is vivid and clear, and there is no movement or drowsiness.When you reach this state of tranquility, you will naturally feel boundless joy. However, the phenomenon of tranquility is easy to disappear, no matter how long or short the time is.
另一种从脚心开始的，先感觉暖或凉，渐渐上升到头顶，好像穿过了天空一样，从足下开始的轻安，比自顶上开始的，更容易保持，不易消失。
儒家说，静中没物，皆有春意．“万物静观皆自得”，这个境界就是从轻安中体会出来的。
到达了轻安的境界后，修习的人最好独自居住在安静的地方，努力上进，如果又攀结许多外缘事物，不能继续努力，轻安就渐渐消失了。
如果继续努力修习下去，会发现在不知不觉中，轻安的现象变得淡薄了。事实上这个现象并不表示轻安消失了，而是因为长久在轻安中，不像初得轻安时那么明显而已。就好像吃惯了一种味道，再吃就不会像头一次那样新奇罢了。
从这个轻安的境界，再继续用功，不要间断，定力就坚固了，这时会感到清清明明，全身的气脉也有了种种变化，如感觉身体发暖发乐等，难以形容的微妙感觉，这就是“内触妙乐”之趣了。到了这个程度，才可以断除人世间的欲根。
当体内气机最初发动的时候，生机活泼，体内阳气周流全身，如果忘记了把心念“系缘一境”的话，性欲必定旺盛起来，这是十分危险的事，要非常谨慎自处才行。过了这一步险路，再往前迈进就发生了“顶”相，也就是超过了“暖”地更进一步。此时，气息归元了，心止境寂。因为这是三昧戒不许说的范围，很难用言语文字说明。并且，修习过程中的各种身心变化，都需要知道对付的方法才能成功，这是属于避戒范围，在此也不加讨论。
修定的人到了这个程度，可能有气住脉停的现象。其他学说对于气住脉停的现象，都有详细的描述。邵康节的诗中说：“天根月窟常来往，三十六宫都是春”。这个境界听起来很容易，但真要能够达到这个程度，却不是一件容易的事。
如果真的达到了这个境界，再继续位于定中，就可以发生五种神通，在五神通中，眼通是最难发起的，一旦发起了眼通，其余四种神通也就相继的发起了。不过，也有因根器秉赋的不同，或者只发一种神通，或者同时并发，都不是一定的。
眼通发起的时候，无论开眼闭眼，都可以清楚地看到十方虚空，山河大地，微细尘中，一切都像透明琉璃一样，丝毫没有障碍，并且，凡是自己要看的事物，只要心念一起，都可以立刻看到。其他的神通，也是一样情形。
修行人在定心没有到达顶点，智慧没有开发之前，忽然发起了神通，就很容易跟随着神通而妄念流转，反而失掉了本性，弄得修证的目标也丢了，如果再用神通去迷惑人，就是进入魔道了。所以修习的人如果把定当作最后目的地的话，等于黑夜行路，最容易落入险途，这是魔外之道的三岔路口，不能不特别小心。
有些人也许不发神通，但定心坚固有力，可以控制自己的心身，随意停止气息或心脏的活动。如印度的婆罗门、瑜伽术及中国的练器合一之剑术等，都是到达了这个定境，用控制身心的方法去震惊世人，造成奇迹。不过，能达到这个程度，非排除一切外务，经过很多岁月的专心努力，是不能成功的，绝对不是侥幸可成的事情。
佛法的中心定慧之学，以定为基础，在得到定以后，连这个定的念头也要舍弃，而住于一种“生灭灭已，寂灭现前。”的境界。这时一切的生和灭都灭掉了，连身心都没有了，何况心身所达到的境界，当然也都灭掉了，因为这个可得的境界，就是“心所”所生的，是属于生灭的范围；既然是生灭范围，当然就是虚妄。所以《楞严经》中说：“现前虽得九次第定，不得漏尽成阿罗汉，皆由执此生死妄想，误为真实。”
若能舍掉定相，位于寂灭之中，“性空”就呈现了，这是小乘的目标果位，破除了我执，而达到“人空”的境界。
修习大乘菩萨道的人，连小乘所达到的这个空寂也要舍弃，转回来反要去观，观一切假有实幻的生灭往来，缘起无生，成为妙有之用。最后还是要不住不着于任何境界，也就是说，既不执着“空”，也不执着“有”，更要舍离“中道”，不即不离，而证到等觉和妙觉的果海。
证得了等妙二觉之果，才知道一切众生本来就在定中，根本用不着去修证这个空。佛所说的这一大藏教，就是这个问题，用不着再多罗嗦了。
话虽如此，如果没有定，就失去了基础，只会说理，不能亲证这个理，只能算是“乾慧狂见”，只能随着水顺流，而不能返流，也就是说自己不能做主，都也是虚妄不实的。许多人学问通达古今，嘴上说得头头是道，好像舌头上生出一朵莲花一样美妙，可是却没有半点工夫。如果只会说理，就算说得顽石点头，也没有用处，只不过是赞扬自己，毁损别人，那里是什么佛心？古德说：“说得一尺不如行得一寸。”所以学佛的人，必须痛加反省，戒除这个只能说不能行的毛病，要按照五乘阶梯之学而努力，这是必需的步骤，愿与大家共同勉励努力。
参禅指月
参禅这件事，并不是禅定，但也离不开禅定，这其中的道理，在前面禅宗与禅定、参话头等各章中已大略谈到了，这里再画蛇添足，作补充说明。
参禅的人，第一重要的就是发心，也就是个人的坚定志愿，并且要认清一个事实，就是如果想要直超无上菩提达到顿悟的话，绝不是小福德因缘就可以成功的。举凡由人天二乘而到大乘，五乘道中所包罗的六度万行的所有修法，一切修积福德资粮的善法，都要切实遵行去修才行。换言之，没有大的牺牲和努力，但凭一点小小聪明福报善行，就想证入菩提，那是绝对不可能的。所以达摩初祖说：“诸佛无上妙道，旷劫精勤，难行能行，非忍而忍，岂以小德小智，轻心慢心，欲冀真乘，徒劳勤苦。”
如果能诚挚真切的发心，再积备了福德圆满，在适当的机缘到达时，自然就会有智慧去选择正途而成功，所以说：“学道须是铁汉，着手心头便判，直取无上菩提，一切是非莫管。”
除了有此心胸见识的条件上，另一个重要的事，就是找真善知识，也就是老师。要找的老师，一定是一明道而有经验的过来人，跟随着这个老师修习，找到自己的柱杖，就可以直奔大道。如果不生反悔的心，这一生不成功，可以期待来生，坚定信念，有三生的努力，没有不成功的道理。所以古德曾说：“抱定一句话头，坚定不移，若不即得开悟，临命终时，不堕恶道，天上人间，任意寄居。”
要知道，古德中的真善知识，对于因果深切明了，绝不会自欺欺人的，这些真善知识们所说的话，是不可不信的！
话头就等于入道的拄杖，真善知识老师，就像一匹识途老马。参禅的人，手拿拄杖，骑着良马，见鞭影而飞驰，听见号角而断锁，重视自己，也重视别人，在良师细心指导下，一旦豁然开悟，才知道自己本来就没有迷，哪里会有什么悟呢！
如果把“起疑情”、“提话头”、“作工夫”和参禅相提并论的话，只能说起疑情、提话头和作工夫对参禅有影响作用，这影响作用并不是实际的“法”“与人有法还同妄，执我无心总是痴！”如果把这些法当作尺度去测量别人，审验自己，就是把牛奶变成毒药了，如果为此丧身失命，实在罪过。但是如果过分轻视起疑情、提话头、作工夫等观念，认为完全是不对的，不是参禅的真实法门，那便成了叶公的好龙，一旦看见真龙来了，反而骇怕，岂不成了笑话。所以说起疑情、提话头、作工夫等道理，究竟是不是参禅的正法，或者是可用不可用，应该如何去活用，都交替说得很多了。如果自己还有不明白的，笔者也没有别的办法了。
青原惟信禅师，上堂说法时道：“老僧三十年前未参禅时，见山是山，见水是水。及至后来，亲见知识，有个入处，见山不是山，见水不是水。而今得个休歇处，依前见山只是山，见水只是水。大众，这三般见解是同是别？有人缁素得出，许汝亲见老僧。”所以参禅的人，一定要真参，悟的话也一定要真真实实的悟，不是随便说说就能算数的。“参要真参，悟要实悟”，这句古德的话，就是这个道理。
参禅深入，经过一番大死忽然大活，悟境出现在眼前，心目在动定之间，寻觅身心，都是了不可得，身心已不存在了，古德说：“如在灯影中行”，是一个实际的状况。到了这个“灯影中行”的境界，参禅的人夜睡不会做梦，就可以证得了“醒梦一如”的境界。就像三祖所说：“心如不异，万法一如，眼如不寐，诸梦自除。”这是他自身的体验，绝对真实，并不是表诠法相的话，陆大夫曾向南泉禅师说：“肇法师也甚奇特，解道天地与我同根、万物与我一体。”
南泉指着院中牡丹花说：“大夫，时人见此一株花，如梦相似。”
南泉所指的与梦相似，以及经教中所说的如幻如梦的比喻，都是与事实相吻合的。
修行人到了醒梦一如的境界，要看个人程度的深浅，应该维持保护这个已达到的境界。就像雪岩禅师用斗笠作比喻教导道吾，嘱咐道吾戴上斗笠遮盖，以免渗漏，就是教道吾保任已得到的工夫境界。
覆盖保住的道理，在百丈禅师对长庆所说的话中，也可以表达：“如牧牛人执仗视之，令不犯人苗稼。”否则有了工夫，如果不小心保住，工夫仍会失掉。
许多参禅的人，都曾达到过这个境界，但却不是勤修而未的，而是碰上的，就是“如虫御木，偶尔成文”，实际上是瞎猫碰上死老鼠偶然碰巧而已，并不是自己有把握的事。如果修行人像牧牛人一样，能够保任，工夫自然就会深入进步。
修习人在刚到达这个境界时，容易发生禅病，变成欢喜无比，这也是要小心应付的。韶山曾警告刘经臣居士说：“尔后或有非常境界，无限欢喜，宜急收拾，即成佛器，收拾不得，或致失心。”黄龙新对灵源清说：“新得法空者，多喜悦，或致乱，令就侍者房熟寐。”
可见初得法空境界的人，常会欢喜欣悦而散乱，要切实注意，不可散乱，要随时避免尘俗而保任，培养这个新得的圣胎，等到道果成熟，再在出世入世两方面实行，“一切治生产业，与诸实相不相违背。”
道果成熟了，不论出世或入世，修行人都是能说能行，说得到就办得到的，是属于悟行合一，不是只会说而做不到，或者有任何边见偏差。大义应当做的事，赴汤蹈火都要去做，这样继续锻炼，在念而无意之间，就自在运用了。
到了此时，还不是彻底的程度，这个无实相的境界，还要舍离，如果不能舍离，就要执着法身。涅[上般下木]果实，还远隔重关，必须要经过几番死活，达到心物一如的境界，才能够到达心能转物。
前面所谈的境界，如能到达纯熟自主，此心好像清净圆明的一轮皓月一样，但还是属于初悟的境界。曹山说过一句话，其含意很需要仔细推敲：“初心悟者，悟了同未悟。”所以在南泉赏月的时候，有僧人问他：“几时得似这个去？”南泉说：“王老师二十年前，亦恁么来！”那个僧人又问道：“即今作么生？”南泉不理，就回方丈房了。
为什么说到了这个境界，还须打得心物一如，才能转过重关呢？对于这个问题，引用下面几个古德的话来解释：
归宗说：“光不透脱，只因目前有物。”
南泉说：“这个物，不是闻不问。”
又说：“妙用自通，不依旁物，所以道通不是依通，事须假物，方始得见。”又说：“不从生因之所生。”'
文殊说：“惟从了因之所了”。
夹山说：“目前无法，意在目前，不是目前法，非耳目之所到。”
这些古德的话都说明了，并不是明白了理就行。而是要能行才算数，既然达到了这个境界，又必须抛向那边，不可住于这个境界，就像灵云法语所记载：“长生问：混炖未分时，合生何来？师曰：如露柱怀胎。曰：分后如何？师曰：如片云点太清。曰：未审太清还受点也无？师不答。曰：恁么含生不来也？师亦不答。曰：直得纯清绝点时如何？师曰：犹是真常流注。曰：如何是真常流注？师曰：似镜长明。曰：向上更有事也无？师曰：有。曰：如何是向上事？师曰：打破镜来与汝相见。
然则打破镜来，已是到家否？曰：末也。到家事毕竟如何耶？曰：岂不闻乎：'向上一路，千圣不传。 '虽然如此，姑且指个去路。曰：最初的即是最末的，最浅的就是最高深的，诸恶莫作，众善奉行。 "
以上简单所述，都是事理并至的事实，实相无相，都是有影响作用的说法，到底哪一样是法，哪一样不是法，只好个人自己去挑选了。
上根利器的人，根本不会被别人的话所惑乱，但是，一个人更不能嘴上随意说禅说道，能说不能行，一点没有证到工夫境界，只是有知解，还自以为了不起。
有人认为，古德曾说：“大悟十八回，小悟无数回。”他自己已经身心皆忘，什么都不知道，顿然入寂了，并且大死大活过几次，可是仍然没有达到那最高的成功境界，为什么我们说得那么简单呢？
这个问题可以照下面的话来回答：古德所说大悟小悟，所指的并不是证事相，所指的只是悟理的入门而已。古德这句话，固然对后学是一种鼓励，可是也实在误入不浅。
因为一般所说的顿寂，以及大死大活无数回等，统统是功用方面的事。就好像曹洞师弟所说的，是功勋位上的事情。这一切属于工夫方面，属于功用的事，并不是禅宗所称的实悟，而只是悟后的行履，悟后的实践而已。
“不异旧时人，只异旧时行履处。”这句话就是形容一个人在开悟后，虽然仍是从前那个人，但是行为却与以前不同了。行履功用就是功勋，修行人虽不执著功勋，但也重视功勋。
上根利器的人，可以直探根源，直接透入问题的根本而开悟，如贼入空室之中，赤条条来去无牵挂毫无障碍，事与理都解决了，都不成问题。
话虽如此说：到底也要出一身冷汗才行。并不是像画眉毛或擦胭脂一样的，只顾表面就可以了，一定要经过奋斗流汗才行。对于出一身汗这句话，也不能执着，也有人是不出汗而大悟的。不过，没有经过一番甘苦，到底不踏实，如：
龙湖普闻禅师，唐僖宗太子。眉目风骨，清朗如画，生而不茹荤，僖宗百计移之，终不得；及僖宗幸蜀，遂断发逸游，人不知者。造石霜，一夕，入室恳曰：祖师别传事，肯以相付乎？霜曰：莫谤祖师。师曰：天下宗旨盛传，岂妄为之耶？霜曰：是实事耶？师曰：师意如何？霜曰：待案山点头，即向汝道。师闻俯而惟曰：大奇！汗下。遂拜辞。后住龙湖，神异行迹颇多。
灵云铁牛持定禅师。太和[石番]溪王氏子，故宋尚书赞九世孙也。自幼清苦刚介，有尘外志．年三十，谒西峰肯庵剪发，得闻别传之旨。寻依雪岩钦，居槽厂，服杜多（头陀）行。一日，钦示众日：兄弟家！做工夫。若也七昼夜一念无间，无个入处，所取老增头做舀屎勺。师默领，励精奋发，因患痢，药石浆饮皆禁绝，单持正念，目不交睫者七日；至夜半，忽觉山河大地，遍界如雪，堂堂一身，乾坤包不得；有顷，闻击木声，豁然开悟；遍体汗流；其疾亦愈。且诣方丈举似钦，反复诘之，遂命为僧。（续指月录）
五祖演参白云端。遂举问南泉摩尼珠语请问。云叱之，师领悟。献投机偈曰：山前一片闲田地，叉手叮嘱问祖翁，几度卖来还自买，为怜松竹引清风。云特印可。……云语师曰：有数禅客自庐山来，皆有悟入处；教伊说亦说得有来由；举因缘问伊，亦明得；教伊下语，亦下得，只是未在！师于是大疑，私自计日：既悟了，说亦说得，明亦明得，如何却未在？送参究累日，忽然省悟，从前宝惜，一时放下，走见白云，云为手舞足蹈，师亦一笑而已。师后曰：吾因兹出一身白汗，便明得下截清风。
上面所举的几个例子，很有亲切感，使人觉得极为方便快捷，如果执着于“大死大活”、“枯木生花”、“冷灰爆豆”、“[外囗内力]的一声”、“顶上一声雷”等等，形容和比喻的字眼，把这些形容词句，当作了实在的法门，认为一定有具体的事显现出来，那么，禅宗的无上心法，就连作梦都不会找到了。只是令内行人失笑而已。但是，如果把这些形容词句，纯粹当作比喻来看，与事实毫无关系，也是等于痴人说梦，不知道说梦的就是痴人。
参禅开悟后的人，是不是仍要修定呢？
对于这个问题可以说修与不修，是两头的话，用两句偈语来说明：“不摘不纵坦然住，无来无去任纵横。”天天吃饭穿衣，没有咬着一粒米，没有穿着一条线，就如飞鸟行空，寒潭捞月一样，得不到任何真实的事相。
如果到了这一步，仍没有稳固，则一切的法门，都与实相一样，都可以任意的揣摩，不妨一切都从头做起，临济圆寂时的偈子说：“沿流不止问如何，真照无边说似他，离相离名人不禀，吹毛用了急须磨。”
如果要问是否仍须坐禅？
回答是：这叫什么话！在日常生活的行住坐卧四威仪中，自然要随时随地能定才行，不能说只有坐禅才是定，也不能说坐禅不是定。如果是明心见性悟道的人，自然知道如何用功，“长伸两足眠一寤，醒来天地还依旧。”又有什么地方不是呢？黄龙心称虎丘隆为瞌睡虎，不是没有原因的。Another example:
临济悟后，在僧堂里睡，黄檗入堂，见，以拄杖打板头一下。师举首见是檗，却又睡；檗又打板头一下。却往上间，见首座坐禅，乃日：“下间后生却坐禅，汝在这里妄想作么？”
铁牛定悟后，值雪岩钦巡堂次。师以楮被裹身而卧。钦召至方丈，厉声曰：“我巡堂，汝打睡，若道得即放过，道不得即趁下山。”师随口答曰：“铁牛无力懒耕田，带索和犁就雪眠，大地白银都盖覆，德山无处下金鞭。”钦曰：“好个铁牛也。”因以为号。
但是，在石霜的参禅团体中，二十年来学众之中，有许多是“常坐不卧，屹若株杌”，这些人只在禅坐，从不睡下，就像枯树根一样，但是，当时虽骂这些人是枯木众，也并不表示睡下才对，并不是说睡下才算是道。
玄沙看见死去的僧人，就对大众说：“亡僧面前，正是触目菩提，万里神光顶后相，学者多溟滓其语。”又有一个偈子道：“万里