Press: Many of our senior brothers have experienced "realm" or "induction" in their spiritual practice (such as a golden house, a Buddha or a bodhisattva, or a light …), so they exchange experiences with each other, which is actually very inappropriate. It can almost be said that most of the so-called "realms" or "sensations" are evil influence. This paper introduces a simple method to judge whether spiritual induction is a magical realm. But in the face of the magic disturbance, we must not be afraid, because this is precisely the performance of our practice progress. If you don't make progress, the magic will not bother you. After such an induction, first of all, we should not have any joy (even if the Buddha and Bodhisattva really come), that is to say, don't be persistent, let it come and go; Secondly, we must not talk about it everywhere, but follow the teacher and ask the teacher to answer or tell us how to deal with it. If there is no "realm" or "induction" in practice, don't be discouraged. Everyone has different karma. Don't think that Buddhists and Bodhisattvas don't care for themselves, or that they are not qualified to encounter magic disturbances, because there are many forms of evil influence, for example, you begin to encounter some unsatisfactory things, including family, including work ... In this article, Dade pointed out that if you regard any evil influence as a manifestation of the wisdom of the guru, your troubles will disappear.

this article collects some enlightenments of Dade on the evil influence issue. The original text is contained in a blog that loves him more than himself. The original address is/s /s/blog_4b4b1b9e1dj9g.html

Enlightenment of Azhi Rinpoche

Let's first talk about a real example of Ningma practitioners.

In Baiyu Daer Tang Monastery in jiuzhi county, Qinghai, there is a reclusive monk. He mainly studied the method of Master Lotus Peanut. One day, in his realm, Master Lotus Peanut really came before him, and all kinds of realms made the monk very excited. In the future, every time he meditates, he will meet the master of lotus peanut in his realm, and he thinks that he has obtained a good practice.

one day, he went to the guru to offer sacrifices to the dharma, and talked about his realms. His guru is a real achiever named Bai Yu Galong Rinpoche. Garong Rinpoche observed that this monk's realm was a magic realm, and told him that what he saw was not the real deity, but a magic. But this monk didn't believe what the guru said. He said to the guru, "You really don't know. What I saw was really the master of lotus nut. I can't go wrong. The guru must be mistaken."

The guru explained it several times, but the monk still refused to believe it. In the end, the guru was very helpless and said to him, well, maybe I really made a mistake in observation, and what you saw may really be Master Lotus Peanut. Tell you what, I'll give you some incense. These incense are all blessed by chanting. Next time you see Master Lotus Peanut in meditation, support him for me. The guru took a handful of incense from his own incense bag and gave it to the monk. The monk was very happy and returned to his residence with these incense.

When the monk meditated again, the lotus nut master came again, and the monk sprinkled incense in his hand on the lotus nut master. All of a sudden, the image of the master lotus peanut was shattered, and he became an ugly and horrible devil and ran away.

Another example is that of the Chueh-nang School.

In the Queerji Monastery, a great temple of Juenang Sect in Rangtang County, Sichuan Province, there was a guru named Mandige (which means the undead incarnation in Chinese).

A disciple of Mandige is also a mountain-sitter (mountain-dweller). After practicing for a period of time, he has shown many external scenes in his own realm. I saw a lot of guru warriors coming to him in vain to give him blessings, and he himself had some magical feelings. These "deities" told him that he was actually the reincarnation of Master Lian's son, and he was a hidden Tibetan master. His karma for preaching Dharma and benefiting life was ripe, so he should take off his family's clothes and be forbidden by yogis with secret spells, and at the same time, he clearly pointed out the situation of his predestined relationship.

This disciple of Mandige has a good foundation of listening and thinking, and he didn't immediately believe in the realm. So he went to his guru, Mandiger, and told him about his situation. Mandiger's answer was simple: those are magic realms, and as long as you don't take them, everything will get better gradually. Then Mandy Zhige sent the disciple back to continue his practice.

After this disciple returned, on the one hand, those realms were constantly emerging, and his own spiritual induction became stronger and stronger. On the other hand, because the guru was too simple, he suspected that the guru didn't really observe his problems carefully, but just perfunctory. Because those "deity's empty lines" made a very detailed and clear prediction about his destiny's human dakini, he decided to see if it was true. If he saw that there was something wrong with what the deity's empty lines said, he would totally believe what the guru said.

So this disciple quietly went on the road, and when he reached the places mentioned by the "Lord's Empty Walk", he was stunned by the fact. The situation in that place is exactly the same as what those "deities are empty" said, and he also found the "predestined relationship". At this point, he completely believed that all the "empty deeds" said were true, and the tips of the guru had long been forgotten.

So he quickly got involved with the "Yuankongxing", and at this time, all his original realms disappeared. Those "empty deeds" never came again, and his own feelings disappeared. At this time, he realized that what the guru said was true, but it was too late. He had lost his clean body of becoming a monk and could not return to the original life of sitting on a mountain and practicing meditation. His regret and annoyance could not be described in words.

From the above two things, we can see that when a yogi has a scene in his practice, he should not believe it easily at first, but should first judge whether the scene belongs to the magic realm.

so how can we judge whether these realms are magic realms?

Don't hold on to all kinds of realms, and don't take them seriously. It is understood that the real test of merit growth should be the alienation of one's own mind and the growth of compassion and wisdom, not these realms. All realms are the manifestation of one's own mind, and the persistence in revealing the realm of one's own mind is the root of reincarnation troubles. At the same time, it is also the most important method to ask your own guru for instructions and observation.

there are many ways to judge whether it is a magic realm. I will briefly talk about a method here for your reference:

When you are in meditation, if there is a realm of manifestation, such as seeing the Buddha or protecting the dharma, don't hold on to it, but continue to settle down in your own practice. If when your mind is scattered, the image of the environment in your realm is also disturbed; And when your heart is naturally settled, the opposite situation in your realm is also stable. If this is the case, then this realm should not belong to the magic realm. On the other hand, no matter how your heart is settled, the opposite situation in your realm has always been very stable, so it is basically certain to belong to the magic realm.

emphasize that this method is only for reference. Please ask your guru to observe and guide the specific realm as much as possible.

Many questions about Buddhist meditation should be consulted by the virtuous and generous guru, because each person's own root apparatus is different, the degree and realm of meditation practice and the problems encountered are also different, and their methods of treatment are also different. To solve these problems, it is difficult to rely on the * * * method of listening and thinking, and we must rely on the guidance of the master's different tricks, which must be taken seriously.

Note: The opening of this paragraph is because many disciples mentioned to Azhi Rinpoche that they saw some sights in their dreams and meditation, and asked the guru questions, so the guru made corresponding openings.

Dingguo Qinzhe Rinpoche's Enlightenment on evil influence

In our daily practice or sleep, we may often encounter the strong influence of evil deeds such as Li Yao and evil influence. When these phenomena happen, we must never attempt to annihilate such harmful spectres, even in our sleep. Instead, we should regard them as parents in the past. They once raised us, but now they want to hinder and hurt us. The reason why they are so is necessarily the result of the evil karma we created in the past. We should further understand the evil karma that harms us, and they are also dominated by themselves or their past evil karma. Doing this harm is nothing more than planting evil causes for yourself in the afterlife. If you make such observation, great compassion will rise accordingly.

when these demons are determined to harm us, they should also be regarded as clearing the upper edge of ignorance. Any obstacle, physical pain and mental torture can be transformed into the convenience of practice. That is to say, these obstacles are regarded as the manifestation of the wisdom of the guru. When we practice in this way, the bad karma is naturally clean and the pain is eliminated. If you feel like this at any time, these bad karma forces can't be hurt. On the contrary, if we regard them as hostility and want to destroy them, it will add more troubles.

In recent years, many people have caused various abnormal obstacles because of distracting thoughts and delusions. This is really the function of one's own potential consciousness. Practitioners should not regard this as an external dilemma, but should know that this is a gift from the guru as an added cause in the practice. In this way, we should concentrate on praying for the guru, and have a broad compassion for all demons. If we can do this, evil influence will not rise.

if you encounter external interference, you should explore its source, and investigate whether these obstacles have their specific essence, whether they can be grasped by hand or hit with a stick. If so, where should they live? Where did it originate? And where did it come from? With this in mind, we should sincerely recite the mantra of Master Lian Watson and make a wish, so that all kinds of demons can gain great compassion from Master Lian Watson and meet Master Lian's good dharma. May they not hurt themselves, and may bodhicitta go deep into their hearts.

Such a great compassion, which combines the thoughts of all demons, my heart and the pure heart of the lotus master, is of great merit. If we can regard all foreign ministers as the manifestation of the wisdom of the guru. Then the term obstacle will naturally disappear.

Gampopa, the founder of the Kagyu School, showed me three ways for practitioners to remove the magic barrier.

There are two kinds of evil influence that practitioners encounter: one is the obstacle caused by man or non-man (demon), and the other is the obstacle caused by delusion of mind.

There are always three ways to send evil influence away:

First, it is sent away by kindness and compassion, which means that people who practice compassion can't do any harm to him just like mothers do to their sons.

second, it's like a dream to observe the laws, and the obstacles are removed by observing the emptiness, because after all, there is no reason for those who can be harmed and those who are harmed.

Third, it is clear that these evil influence are all confused phases realized by the heart. If they are realized, evil influence can't do harm. Usually, when evil influence comes to disturb, it is mostly when the walker has a large number of disciples, and the material benefits increase, and the blessings are at their peak. Some people say that this is the time when Tantric Buddhism achieved the same success, or when the devil came to interrupt. At first, the devil raised obstacles among the followers' families, then, due to the increase of material and blessings, obstacles occurred in good karma and law, and then, the walkers or wizards themselves became greedy and angry, causing obstacles. As for whether an external demon is an obstacle, if you observe your heart, you will know that if you do harm to yourself, it is the infringement of an external demon. If you fail to do harm to yourself, it is the result of inducing an external demon to disturb your family because of your own achievements. (Excerpted from Master Gampopa's Selected Works of Teaching and Speaking)

Observing the essence of evil influence-On the night when Sad Maqiu Zhunyi enlightened

The Buddha was sitting under a tree and was attacked by the demon army. The legendary devil shot at the Buddha with a knife and arrow, but as soon as the knife and arrow were shot, they became flowers.

what is the meaning of this story? As far as I know, the meaning of this story is that what we used to think of as evil influence is actually not our enemy, but our friend. What we call evil influence is actually a way for the world and all our experiences to remind us where we are stuck. What looks like a knife and arrow feels like a flower. Whether something is evil influence, an enemy or a mentor for us depends entirely on our awareness of reality and our relationship with ourselves.

Buddhism says that evil influence has both external and internal obstacles. In this context, the external obstacle is to feel that someone or something outside is hurting us and destroying our harmony and peace. Some bad guy ruined everything for us. This kind of obstacle usually occurs in the interaction of relationships and other situations. We feel disappointed, hurt, confused and hit. From time immemorial, this feeling is common to people.

as for the internal obstacles, I'm afraid there is nothing to hinder us except our own doubts. There may be no specific obstacles except that we want to protect ourselves and don't want others to hurt us. I don't like my present situation. I hope it will end soon. This is probably our only enemy! However, from practice, we find that obstacles will not disappear unless we learn the lessons we have to learn. Even if we run to the other side of the American continent at a speed of 1 miles per hour, we will still find the same problem. These problems will appear again and again with new names, forms and manifestations, until we realize where we have deviated from the reality and that we shrink back when we encounter things and can't fully experience what we have encountered.

Buddhism describes the essence of various evil influence, and also shows that human beings are always habitually confused, thus losing their original wisdom and confidence in it. Evil influence's teachings illustrate several common ways for us to escape from the present situation.

there are four kinds of evil influence, the first is devaputra mara, the second is skandha mara, the third is klesha mara, and the fourth is yama mara. "Monty" is related to the pursuit of happiness. "Enchanting" means that we always want to reshape ourselves, strive to regain our foothold and become ourselves in our minds. "Trouble demon" means that we are always ignorant and confused because of our emotions. "Death demon" refers to our fear of death. These four kinds of evil influence refer to those things that seem to attack us constantly. At the beginning, the Buddha experienced these four kinds of evil influence.

monty is a portrayal of our addiction to "escape from pain". Every time there is pain, we look for something else to erase it. We drink, take drugs, chew gum and listen to music. Even meditation is used by us to escape unhappiness, embarrassment and various sharp situations in life. Someone throws knives and arrows at us, but instead of turning them into flowers, we try our best to escape and run away. Obviously, there are too many ways to pursue pleasure and avoid suffering.

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We really don't need to think that such a process is an obstacle or a problem. If we can see clearly the wildness of emotions, we will begin to be kind to ourselves, be gentle to ourselves, and be kind to others, even to all life. At this time, we will begin to realize that we have repeatedly made some foolish acts because we refuse to be content with the doubts, embarrassment and pain in ignorance. This awareness will make us have real compassion for ourselves and others, because