What is fixed? As we all know, to achieve enlightenment, we must sit still to develop wisdom and prove Bodhi. But there must be many kinds, such as coming to Zen to talk about four Zen and eight Zen. The practitioner gradually rises from the initial meditation to two Zen and three Zen until the zenith of four Zen is four Zen. Then, knowing the boundlessness from the emptiness and boundlessness, the boundlessness, and entering the mindless place are four empty days. Together with the first four meditations, there are eight meditations, which are meditation of gradual practice. Zuchan is not like this. Zuchan is a meditation, an epiphany, and a testimony. Instead of practicing this meditation, they enlightened the essence with great wisdom, personally proved the nature of Buddha and adhered to it. They said: it's not a big decision to go out and go in, but it's true that you are not confused. If you don't waver in any realm, it's called a big decision. You are not tempted at the sight of beauty, greedy at the sight of gold and silver, but in meditation. Some people even think that it is a big decision to sit still for a few days and nights, or for several years. It's actually wrong. This is not a major decision, but it is determined by extinction. Their seventh knowledge insists on the present, but it is wrong to know that it is wrong to kill the ear without taking the external environment. Once a decision is made, the environment will react better than before. This ambiguity is not a big decision, so Zen does not advocate making such a decision. Here is an example to prove it. In the past, the six ancestors met the Zen master who was lying in the wheel. The Zen master said, "Lying in the wheel has a trick that can break all thoughts; I can't afford the environment, and Bodhi is getting longer and longer. " The recluse Zen master boasts profound meditation skills, saying that he can keep his heart still all day and never waver in any realm, and Bodhi's wisdom is increasing day by day. It looks really great, but it's not right. Why? You live in a fixed place and die there. We become buddhas, living buddhas, not dead buddhas. There is a lively and wonderful use, not sitting there motionless, so this is not positive definite. Positive definite can be used wonderfully, without any discrepancy. If you have a "fixed job" there, what's the use of sitting still and not using it? So the sixth ancestor saved him and said, "Huineng has no choice." You are capable, but I am not. Speaking of skills, many monks are obsessed with "skills" now. I have magical powers, and my skills are great. You have no magical powers, but you have no "skills". He didn't know that he was possessed by the avatar and had fallen into a trap and died there. The place where the monk lives is blocked by what he lives, and his nature is bright and he cannot become a Buddha. Therefore, although you have magical powers, you will not become a Buddha, but you will become a demon in the future. To become a Buddha, you must have an empty heart and no persistence. Therefore, the sixth ancestor said, "Huineng has no tricks", and I Huineng has no tricks, which means that you are capable and I am not. Why do you say that? Because there is a trick, there is already a place to fall. Nature is pure and naked, naked and naked, and the law is spotless without standing. Not long ago. "Huineng has no tricks" is where the sleeping wheel falls. "Keep thinking", I don't cut off all thinking. Why? I want to use all sentient beings. The Buddha is alive and useless, not dead there. When the Buddha was born, he should also use his thoughts. He told us, can thoughts be expressed without kinetic energy? So say, "keep thinking." There is no need to destroy any thought, because we still need it to come in handy! The Jue Yuan Classic says: "When you live in all things, you can't be delusional." Then it went on to say, "When you are delusional, you will never die." If you want to put out the false heart, mindfulness will be gone, and you will die, because the false heart is from the heart, just like a wave rising from the water. If the waves go out, there will be no water. If we take out the false heart, it will become a cornerstone. Can you still be a Taoist? That's a big stone, a big piece of wood and a big piece of mud. So, don't watch a person settle down for a week or months. Years or even hundreds or thousands of years, it is useless. If you want to prove the Tao, you must open a circle, practice truthfully, exercise tirelessly in the realm, and stay away from the illusory realm of your own mind. You can't sit still, it's a dead end, you can't succeed.

Here is another case to prove that this is true. A long time ago, when the Buddha was alive, a woman sat beside him and settled down. Manjusri Bodhisattva came to see how this woman was so unruly that she actually settled beside Sakyamuni Buddha. It should be far behind the Buddha. So, snap your fingers in front of the woman and ask her to make a decision, but the woman still didn't move and didn't make a decision; Manjusri Bodhisattva, seeing that the woman was undecided, showed her magical powers and held her for 33 days, but the woman was still undecided. Manjusri Bodhisattva threw her into eighteen layers of hell at first sight, but she still couldn't decide. Sakyamuni Buddha said, "You can't ask her to decide. There is a bodhisattva ignorant below, so please ask her to make a decision. " Just after that, the following Bodhisattva Wang Ming came. Buddha said, "You came at the right time. Just ask this woman to make a decision. " Ignorant Bodhisattva flicked her finger in front of this woman, and this woman was finished. This case is very confusing, because Manjusri Bodhisattva is the teacher of seven buddha and the Lord of seven buddha, and her wisdom is great. Why can't she make a decision? But Bodhisattva Wang Ming is just the following Bodhisattva. How can he tell this woman to snap her fingers and make a decision? In essence, this case-solving is a big mistake for this woman to take into account. As we just said, it is wrong for you to live in meditation. If you want to become a Buddha, don't stick to it at all, but play a wonderful role vividly. You should not live in meditation. This woman must have made a mistake first, and then what about Manjushri? It represents great wisdom. Isn't great wisdom very good? But what we call wisdom is the wisdom of the world, not the great wisdom of Prajna. To become a Buddha, we must get rid of this delusion. You are smart and wise, that is, what you know and what you know is stupid, which blocks your door to enlightenment and prevents you from enlightenment. In the past, when Kong went to see Lao Tzu, Lao Tzu told him to "slap his son", that is, to ask him to cancel his wisdom and knock it down, so that he can realize the Tao only when he has nothing in his heart and no place to live. Therefore, we should not boast of our cleverness. Cleverness is a big obstacle. We should be as smart as fools, have an unshakable heart, or have no reason to live. I have made up my mind and have no fixed place to live. It is not ignorant like wood and stone, but a clear indifference, so it must be understood that positive definite is not a confusion about the environment, it is not out of thin air, and it is not waiting for death. Then why did Bodhisattva Wang Ming let her decide? Ignorance is the abolition of your worldly wisdom. Ignorance is universal. So this case-solving is a manifestation of the law. It's not that Manjusri Bodhisattva really can't let her decide, nor that ignorance is higher than Manjusri Bodhisattva.

Therefore, if we want to become a Taoist, we must get rid of the wisdom of this world, always be ethereal, not follow the ideas inside, not be guided by the external environment, and be diligent in exercise, which will damage and destroy us. Six ancestors said, "When is self-nature?" ! What period of self-nature is not birth, illness and death! What period of self-nature has not wavered! When is the self-sufficiency When did self-expression give birth to thousands of methods! "Since the self has everything, it is everywhere; Originally pure, just like Buddha, if you can have an empty heart, what can't you achieve? Later, Da Hui Zongcheng made a eulogy on this final case. He said: "If you can't get it, it will definitely not be positive. "You are here to study meditation. You are not positive definite, but dead. There is no difference between real meditation and static meditation. You are not sitting there motionless, but you are infinitely useful. You don't talk or do things in meditation, but you don't have the heart to live or move. If you live in a static stage, it is not positive definite. The two great bodhisattvas, Wang Ming and Manjusri, are still making a fuss about their own strength and can't help but leave their original positions. Zong Xia said, "If the film is not here, it will die together. "Without standards, you will lose your life. Therefore, Gao, the son of Hui Zong Zen Master, finally concluded: "Ignorance and Manjusri are lost, but life is poor. "These two great bodhisattvas, buddhas and women give us a show just to let us know how to work hard. This is very important. We should never decide to die while studying hard, but we should be vivid and spill everything. The lazy Zen master said, "When you are careful, you are only unintentionally, unintentionally and often used.". "That is to say, when we are doing things and talking, our hearts are still stuck and motionless, not sitting there without kinetic energy, and things will be messed up as soon as they come. Indeed, we must act as usual.

Ten lost ways on the road to enlightenment (Master Zhao Da)

Generally speaking, there are ten kinds of mistakes on the road, which are easy to misunderstand. Mainly confused the two, that is, determination and wisdom. Why can't you tell? Because in the eyes of ordinary people, what we practice is an inner realm, a feeling in thought and a feeling in the realm. In fact, among all feelings, the highest feeling is not feeling, that is, samadhi, which is called not accepting everything and is deserved. But in our practice, especially those who practice meditation, sometimes there are all kinds of meditation realms, sometimes the body is empty and the physical and mental environment is empty, and then we feel: Oh! It is empty. Here it is. Grasping this empty space with one hand and thinking that I am enlightened and that the empty space I see is sexual, this is a deviation. Others, the sixth consciousness will create a lot of artistic conception, because he is too smart to listen to a lot of Buddhism, so he turns around in his mind, thinking that the Buddhism he hears is harmonious and perfect, and he can say anything, but forgets that what he said is created by the sixth consciousness delusion. Although delusion is also wisdom, it is the so-called worldly wisdom. If we regard this wisdom in secular wisdom as the realm and wisdom of enlightenment, it is easy to mistake ourselves for intellectual enlightenment. Therefore, we can't confuse the two, and we can't help but know that it leads to the wrong way on the road of practice. Especially to see nature clearly and understand the wrong path on the road.

Generally speaking, there are seven wrong ways of enlightenment by taking the fixed situation as one's own. What are the seven kinds?

The first one is uncertain. What is undecided? That is, each of the four Zen and eight middle schools has not yet entered this situation before meditation. That is, before meditation, there will be an unfinished meditation, that is, the feeling of leaving the desire world, but the awareness of sixteen touches in the early Zen of the color world has not yet been born, that is, the awareness of Zen forest in the early Zen of four Zen and eight Zen has not yet been born, but the troubles and pains in the desire world have been eliminated. You practice meditation every day. Through meditation, our lust, appetite and sleepiness in the carnal world will gradually fade away, and I seem to want nothing in the carnal world. Especially during meditation, all your hue, hands, feet, body and qi are slowly disappearing, and then I know that I don't want everything in this world, and my heart is very light. If you have the uncertainty brought by this meditation, just like this gear of a car, the gear is hung in zero gear, and there is neither a forward scene nor a backward scene, neither a feeling of happiness nor a confused look, that is, the head is blank but clear. Remember, uncertainty is that the mind is clear but blank. This passage seems to be blank, but it is clear and clear, and it is clear in my head. In fact, at this time, it is not a kind of wisdom. Its clarity is only a clarity in meditation. He looks bright and clear-headed, but he doesn't know what it is. He doesn't know who is standing next to him or what is happening next to him. This has not been solved. Some people haven't reached the fixed boundary yet, and then they never reach the fixed boundary again. When he recalls the demarcation just now, he will want to say: am I enlightened? Isn't this state I've seen told the old man that he can't live without thinking, and he has been silent and calm, and so on? His heart has not wavered, but it is obvious that he will stick to it. Therefore, it is easy to go into the first wrong path before a fixed situation appears.

The second fallacy is that meditation is deeper, and the fourth Zen is proved to be the fourth Zen in the color world. Then why can't the first Yi Chan, the second Zen and the third Zen go astray? Because early Zen has sixteen touches, the feeling of body and the joy of dharma are called Zen music for food. This body feels very happy and has a happy picture; The second Zen also has a happy phase; Three Zen Buddhism also has a happy phase, but there is no such meditation happiness, no such meditation happiness, no awareness and no thinking in the realm of Mahayana's consciousness and understanding. Then this is definitely not the case, so generally he will not go astray for this reason. But in the fourth Zen, it is easy to go astray. Why is it easy to go astray? Because after entering the fourth Zen, first of all, his mind is clear, he can know that this is the fourth Zen, this is meditation, and he knows this kind of settlement very well; Secondly, his meditation is very focused, so the real feature of the fourth meditation is called state of mind, also called giving up, which means giving up all happiness, pain and feelings, without any feelings, but his heart is very focused and focused on an environment. For example, people say "hum, postscript, postscript, etc." when holding a spell. . He thinks there are only spells, nothing else. He was so absorbed that he didn't even put down the spell. This is just a clear, seemingly nothing, but clear. There is no body, no everything about you and me, only this clear realm ends here. Therefore, once some people have obtained this realm and this meditation is presented, they will look at the Buddhist scriptures again and think that the enlightenment of Zen is to achieve undivided attention to reason and matter, or to work hard on reason and matter. It is such a state, then I realized and saw the reality. There used to be a Buddhist monk. After he got four Zen, he thought he would get arhat. The so-called arhat means that he saw emptiness in theory and proved emptiness in fact. This four-Zen monk knows that there is nothing in reason, and he seems to understand it in reason; In fact, he will never be confused when he meets anything, so he thinks: I have also learned martial arts. In this way, I thought I was enlightened, but I was still an ordinary person who thought I was enlightened, so I told a big lie, then degenerated into three evil ways and even slandered the three treasures. Then this is the second kind of mistake to regard the fourth meditation as the realm of enlightenment.

The third fallacy is that the realm is deeper, which proves that infinity is fixed and is the four Zen without color. This infinity must be very powerful. How can it be powerful? Just feeling. For example, if you are holding a spell intently, and then you sit hard, your legs will be empty, your whole body will be empty, and your breath will be empty. When these bodies are empty, you will feel the whole world is empty. When you see that the world is empty, you will find that everything is empty, and this kind of emptiness is boundless. I'm afraid this emptiness is myself. Because Buddhist scriptures often describe Buddha's nature as emptiness, and Mahayana Buddhism describes emptiness. If we compare this emptiness to emptiness, it is indeed boundless and spread all over the country, making San Ji poor. The past and the future are inseparable from this space. So in the article, such a comparison says: I see, this is our Buddha nature, and there are dharma bodies everywhere. In fact, he is just a meditation, reaching such a ubiquitous sense of emptiness. This is the third kind of mistake, taking the boundless space as one's own Buddha nature and the realm of one's enlightenment.

There is a fourth, the concentration deepens, reaching the boundary of knowledge, that is, the determination of the achromatic color world. Then he was broad-minded and felt too tired to feel all the emptiness. So I think, I hope I can understand now. The idea that a person knows what he knows was clear before now. For example, if the front is red, he knows it is red and green, and he knows what it is. Only let go of the feeling of letting go of his environment, he thought emptiness was abandoned. Because the founders of Zen Buddhism, including the old people, told us that all laws should be empty, empty can not be obtained, empty should be abandoned, and if you don't think about it, you will be born without something, and you will have no place to live. Then, as soon as he compared this passage, he thought to himself: I don't want this space, I give it up, even the space is empty, so I am clear. Look at what I see and say in front of my eyes, it's Buddha nature! This kind of knowledge, that kind of separated knowledge, is very subtle. It is not in the material color method, but a spiritual realm, a fixed environment, such a fixed environment achieved internally. It is incredible to regard this fixed environment as the realm of one's own enlightenment and think that this is Buddha nature. This is the fourth kind of misleading.

The fifth is that there is nothing, and nothing goes further. I don't want it if you say it's empty. Empty it, only one is clear. Clearly understand that there is a difference between this and that. If you give up the difference, there will be no income and nothing. When he feels completely lacking in his heart, he will compare the Buddhist scriptures with his own realm. At this time, he had a feeling that what I saw was too similar to the Buddha nature, sincerity and nirvana explained in the Buddhist scriptures, and it should be it. Therefore, he mistakenly thinks that this kind of nowhere determination is the boundary of his own enlightenment and the realm of enlightenment, which is the fifth misleading.

The sixth way to go astray is to think about it. The last one of the three realms is the highest one. As you can see, this is fixed in the text. If you don't want to think, you don't want to think, you deny what you want, and you deny what you want. Literally, it looks like the middle way described in Buddhist scriptures. Without a very deep knowledge of Buddhism, it is difficult to tell the difference between the two. Because on the middle road, there is no existence and non-existence, and it is often one side, one side and two sides, walking on the middle road, which is too similar to the double negation of this thinking. So at this point, he thought to himself, I don't want to, I don't want to, I don't want to at all, I still have something I can think clearly, but I'm not as heavy as I thought before, I just feel awe-inspiring and self-aware. I feel that it is very clear to make it clear. That's it. I don't want to, but I will, so I take this obsession as enlightenment.

If these meditations take place in your meditation, all habits, faults and resentment will not appear in your life, and others will regard you as a Buddha and Bodhisattva, because if you don't settle down, it means that any desire in the world will not interfere with you, and your heart will be very clean. The so-called first Zen is Brahma, pure Brahma, Brahma and Brahma. Then, from the very beginning, the sense of purity in your heart and the general desire for the world are that these initiates in our reality are extremely respectful when they see you on earth, because you really show that you have no desire and are completely pure in your heart, especially when the realm of four empty spaces has passed. Then at this time, if you only grasp a fixed environment, you ignore the birth of inner wisdom. The enlightenment of Buddhism is to see the purity of all dharma realities with wisdom and wisdom, rather than relying solely on this fixed environment. Therefore, although reconciliation is wonderful, although it is not painful during reconciliation, if reconciliation is regarded as enlightenment, it will go astray, not only will it fail to achieve Tao in this life, but it will also be easy to create bad karma. If you say to people: I have seen it. I see. I am as quiet as before. In this way, he not only slandered the Buddha's Buddhism, but also told a big lie without testimony and fell into endless hell. Therefore, this is very dangerous, and these six are some realms that are very similar to enlightenment that are easy to appear in the process of meditation.

The seventh is caused by uncertainty, that is, external uncertainty. Everyone knows that in life, sitting or standing, he can think of nothing. In the former realm, he still went to work and did things. During work, my head is empty and I have no thoughts, but I can't do anything wrong. It looks like a mirror in front of him, which can clearly illuminate everything inside, but there is no delusion in his head. The old man said that his idea was not born, and it was very similar to this realm. This indecisive person, his mind is also very clear, stopping there, not thinking, but very clear.

These seven realms all belong to the realm of steady state. In the steady state, because ordinary people don't understand that enlightenment is held by an unchanging wisdom, it is an inexhaustible wisdom to see the reality of various laws, that is, the state in which we see our true colors. This state is called enlightenment. Although these seven fixed conditions are very close and similar to the enlightenment realm in the text description, they all have the same feature to distinguish them. What is this? It is this kind of self that has not been broken at all. On the contrary, it has transformed a mentality of birth and death, greed, ignorance, evil desires and troubles into a more noble human self that is not disturbed by greed, ignorance, five desires and six dusts. When he is in the middle of the course, he will feel: How am I now? I am clear and unshakable now. I can concentrate now. I am empty now. I have experienced everything now. I have gained nothing now. I want to think now. I don't want to think about anything now. You see, his only shortcoming, the only hurdle that led him astray, is that "I" is still there. He felt that there was a me, and I didn't give up this. Look at yourself, compare your life, compare your efforts, and compare people around you. If these realms appear in a fixed environment, don't mistake this fixed environment or a very pure feeling for the realm of enlightenment, and then be self-righteous, which is easy to cause problems, so remember the mistakes in these seven fixed environments.