261 Meditation within meditation
261 Meditation within meditation
一世，我禮拜過很多上師，我自認我自己的具恩根本上師有四位：
一、了鳴和尚。
二、薩迦證空上師。
三、十六世大寶法王噶瑪巴。
四、吐登達吉上師。
我的上師告訴我修行的重點，在密教方面，須要有：
出離心。
菩提心。
中觀正見。
在成就方面有：
持明成就。
護摩成就。
三摩地成就。
而我寫的這本書，正是「三摩地成就」。我的寫作所根據的是我自己
修定的經歷，再由經歷去推理，而且由歷代的登地的聖人，他們所撰
寫的論作來加于印證，所以本書所述，不會離開：
知量。
比量。
聖言量。
這本書是實際的修行法本，直指禪定，而得到解脫。
當然，藏密白教「大手印法門」的次第是：
專一三摩地，
離戲三摩地。
一味三摩地。
無修三摩地。
而我指出：
最最重要的口訣是「無修三摩地」，我談到的是：
初禪。
二禪。
三禪。
四禪。
五禪。
他人只說「四禪」，而這本書談到了「五禪」，這「五禪」才算真正
的解脫。
是無修狀態。
是真空狀態。
是本然狀態。
是直指一切「空白」，完全「止念」，「無念」是正覺佛寶。
當然，我仍然要從「專一」說起，最後才談，第五層的三摩地。
真佛宗的實修道場，每壇修法有前行、正行、後行。
前行包含：
大禮拜。
大供養。
發菩提心。
四皈依………。
正行包含：
觀想。
持咒。
入三摩地………。
後行是包含：
出定。
誦讚。
迴向………。
其實一壇修法中，最最重要的仍然是「入三摩地」。
我感嘆的是，很多人無法學習佛法，這有很多因素：
一、他根本沒有想過要學習佛法。
二、他根本出生在沒有佛法的蠻荒之地。
三、他出生在有佛法之地，卻愚笨，因緣不具足。
四、他心有邪見。認為人生只有一世。
五、他沒有緣遇到上師、善知識。
六、他遇到宗教騙子。
七、他遇到一天到晚說謊話的╳╳。
八、他出生在地獄道。
九、他出生在餓鬼道。
十、他出生在畜牲道。
十一、他工作忙不停，無暇學習。
十二、他投生在天道，只顧著享樂。
十三、他投生到無想天，千千萬萬年，也不知修行，無法解脫(頑空)
。
十四、他一生都在造惡業。
十五、他五根不具足。
十六、他又聰明，又具福報，卻說佛法是鴉片。
十七、他受魔控制。
十八、他受鬼控制。
十九、他受宗教騙子控制。
二十、他想學佛，但四周全是詐財騙色的神棍，沒有善知識。
當我想到這些人時，心中悲痛，因此我只有一直寫書。
盼望救度具緣者。
蓮生活佛．盧勝彥
Sheng-yen Lu
17102 NE 40th CT
REDMOND WA 98052
U. S. A.
Foreword
In this life, I have studies under many spiritual teachers, and I
recognize four as my most benevolence root gurus:
1,Venerable Master Liaoming.
2,Vajra Acharya Sakya Zheng Kong
3,16th Gyalwa Karmapa, the Great Dharma King.
4, Vajra Acharya Thubten Dargye
My gurus have told me that in the practice of Vajrayana, the
essential points are:
Renunciation.
Bodhichitta.
Right view of Madhyamaka.
In terms of accomplishment, there are:
Mantra* accomplishment.
Fire puja accomplishment.
Samadhi(meditation) accomplishment.
Note: the term used here is 持明, GM explained it’s chanting mantra
until you radiate light.
The book I am writing focuses on the "Samadhi Accomplishment." It
is based on my own cultivated experiences, supported by reasoning
derived from those experiences, as well as the commentaries
written by past accomplished masters. Therefore, the content of this
book will not deviate from:
Personal experience.
Comparable knowledge.
Knowledge from sutras and commentaries from masters.
This book is a practical guide to meditation practice, directly
pointing to the attainment of liberation. Of course, the sequence of
the Tibetan Vajrayana Kagyu "Mahamudra" is as follows:
the stage of one-pointedness,
the stage of non-elaboration,
the stage of one-taste,
the stage of non-meditation.
I emphasize that the most important key phrase is "non-meditation."
I discuss:
First dhyana.
Second dhyana.
Third dhyana.
Fourth dhyana.
Fifth dhyana.
While others only mention the "fourth dhyana," this book discusses
the "fifth dhyana," which is the true liberation. It is a state of non-
meditation, true emptiness, inherent nature, and directly points to all
forms of "blankness," complete cessation of thoughts, "no thought"
is the precious awakening Buddha treasure.
Of course, I still need to start with "concentration" and only discuss
the fifth level of samadhi at the end. The temples of the True
Buddha School include the preliminary practices, main practices,
and concluding practices.
The preliminary practices include:
Grand prostrations.
Grand offerings.
Generating bodhichitta.
Four refuge…
The main practices include:
Visualization.
Chanting mantras.
Entering samadhi…
The concluding practices include:
Exiting meditation.
Reciting praises.
Merit dedication...
In fact, among all the above, the most crucial is still "entering
samadhi."
I lament that many people are unable to learn Buddhism due to
various factors:
1.They have never considered learning Buddhism.
2.They were born in a remote place without Buddhism.
3.They were born in a Buddhist place but lack intelligence and
favorable conditions.
4.They hold wrong views, thinking that life only exists in one world.
5.They have not encountered a qualified teacher or spiritual guide.
6.They encountered religious charlatans.
7.They encountered a person who lies all the time.
8.They were born in the realm of hell.
9.They were born in the realm of hungry ghosts.
10.They were born in the realm of animals.
11.They are too busy with work and have no time to learn.
12.They were born in the heavenly realm and only care about
indulgence.
13.They were born in the formless realm and have spent countless
years without practicing, unable to attain liberation (extreme
emptiness*).
14.They have been engaged in negative karma throughout their
lives.
15. Their five senses are incomplete.
16. Despite being intelligent and having good karma, he claims that
Buddhism is like opium.
17. He is under the control of demons.
18. He is under the control of ghosts.
19. He is under the control of religious fraudsters.
20. He wants to learn Buddhism, but everyone around him is a
deceitful swindler, seeking money and lust, lacking good spiritual
guidance.
When I think of these people, my heart feels sorrowful, so I can only
continue writing books.
I hope to rescue those who have the karmic connection.
Sheng-yen Lu
17102 NE 40th CT
REDMOND WA 98052
U. S. A.
001 自我的慶幸
想一想我自己的這一生，應該值得慶幸了，因為我證得如來的智慧(
佛慧)，我已經見道了。
我的禪定功深。
我能守護戒律。
證量高。
其實這一些都是來自於自己具恩的根本上師。
根本上師說：
「圓滿、一切圓滿、大圓滿了！」
又說：
你投生在有佛法的地方。
你六根具足，眼耳鼻舌身意具足，沒有什麼缺陷。
你遇到了佛緣，對佛產生了信心，而且你認真的學習佛法。
你心地善良，不造惡業；例如殺生、偷盜、邪淫、妄語、嗜酒等等。
你的前世是阿彌陀佛顯化的蓮花童子來轉法輪。
你將會成就偉大的菩提事業。
你在學習佛法的時候，遇到了很多上師、善知識，這實在太幸運了。
你的上師把珍貴的灌頂、心要及口訣全部傳授了給你。
四加行。
上師相應。
本尊法。
金剛法。
無上密。
大圓滿。
又將修行的成就次第：
資糧道。
加行道。
見道。
修道。
究竟道。
很仔細的詳說給你聽。
你又能明白佛理，又能夠實修，又能夠用你的口、你的手，又說又寫
，傳承下去。
你能聚眾。
你有大慈大悲的心，傳道解惑，轉法輪，同樣賜給眾生灌頂。
把重要的心要口訣傳承下去。
你能渡過：
誹謗。
攻訐。
打擊。
挫折。
魔難。
等等等等。
甚至不是外人的障礙，而是你自己的弟子，魔入其心，障礙你。
你亦無懼。
我自己寫一首短詩吧！
詩名：
(一片雪)
你知我如一片雪
清冷
潔白
在佳節
什麼佛法我盡想學
皈依灌頂
轉法輪
老去風情尤惜別
Chapter 1:My gratitudes
When I reflect on my own life, it is worth celebrating because I have
realized the wisdom of the Tathagata (Buddha's wisdom); I have
attained enlightenment.
My meditation practice is deep.
I am able to uphold the precepts.
My realization is high.
In fact, all of this comes from my gracious root guru.
The root guru said:
"Perfection completely perfection, great perfection!"
And also said:
You were born in a place where there is Buddhism.
Your six senses; eyes, ears, nose, tongue, body, and mind are fully
developed, without any deficiencies.
You have encountered the affinity with Buddhism, developed faith in
the Buddha, and have diligently studied the Dharma.
Your heart is kind, not engaged in evil deeds, such as killing,
stealing, sexual misconduct, lying, or indulging in alcohol, and so
on.
In your past life, you were the manifestation of the Padmakumara of
Amitabha Buddha, coming to turn the wheel of Dharma.
You will accomplish great bodhicitta aspirations.
While studying Buddhism, you have encountered many teachers,
good spiritual guides, which is truly fortunate.
Your guru has imparted to you the precious empowerments,
essential points, and oral instructions in their entirety.
The Four Prelimenaries Practice.
The Guru yoga.
The Yidam sadhana.
The Vajra sadhana.
The Highest Secret.
The Great Perfection.
Furthermore, the guru has explained in great detail the stages of
practice and accomplishment:
The Path of Accumulation.
The Path of Application.
The Path of Seeing.
The Path of Cultivation.
The Path of Ultimate Reality.
He explained them meticulously to you.
You understand the Dharma, practice diligently, and can pass it
down using your words and actions.
You can gather disciples.
You possess a heart of great compassion and benevolence,
spreading the Dharma, dispelling doubts, and turning the wheel of
Dharma, bestowing empowerments upon sentient beings.
You pass down the essential points and oral instructions.
You can overcome:
Defamation.
Criticism.
Setbacks.
Obstacles.
Challenges from devils.
And so on, and so forth.
Even the obstacles are not caused by external beings but by your
own disciples, who have allowed demons to enter their hearts and
obstruct you.
Yet, you have no fear.
Let me write a short poem myself!
Poem title:
(A Snowflake)
You know me as a snowflake
Pure
White
During the festive season
I yearn to learn all Buddha Dharma
Taking refuge empowerments
Turning the wheel of Dharma
When the time comes, we bid our bitter farewell reluctantly.*
Note: I translate the meaning instead of the words.
002 認知器世界皆夢幻
你須認知：
一切器世界(世俗諦)全在成、住、壞、空之中，變幻無常。
房子從新屋到老屋，到拆掉。
車子由新車到舊車，到破車。
一切的物質世界皆如此。
所有的傢俱也是一樣的！
你知道嗎？
人亦如此。
我們從嬰兒、幼年、童年、青年、壯年、中年、老人，最終而死。
每一個細胞每一天都在變化。
明天會更好，不一定。
明天會更老，一定。
從生到死，如同厚厚一疊，抽取式的衛生紙，過不久就沒了。
從生到死，如同打電話，不是你先掛，就是我先掛。
聖者釋迦牟尼佛，不見了！
聖者蓮華生大士，不見了！
在這人間，帝王將相的權貴全不見了！
士農工商，也全不見了！
有人以為房地產屬不動產，但地震來時，不動產也變成動產。
地球亦然：
成。
住。
壞。
空。
《心經》告訴我們：
以無所得故，菩提薩埵。
在世俗諦的世界，最終的，仍然是夢幻一場。
王安石的〈夢詩〉：
知世如夢無所求。
無所求心普空寂。
還似夢中隨夢境。
成就河沙夢功德。
印度有一個比喻：
最厲害的射手，能一剎那向東南西北，射出四支箭。
但地行鬼比射手更快，能夠一剎那伸手抓住四方箭。
但，太陽跑得更快，比地行鬼更快！
日月星辰，在現代科學中，它們的速度更加的快。
人的壽命亦然。
百年之命，只在呼吸之間，一息不來，便嗚呼哀哉！
寫一首詩，詩名：「轉剎」。
任你去數
鴻燕飛過去了
春天已逝
你細細的想這人生
如同浮萍
已經無可覓處
就算是神仙眷屬
挽斷了羅衣
也留不住
你我他
無一不是
Chapter 2: The Illusory World of Perception
You must recognize:
All worldly phenomena (wordly truth) exist within the realms of
arising, abiding, decaying, and emptiness, constantly changing and
impermanent.
Houses go from new to old, then to being demolished.
Cars go from new to used, then to being wrecked.
All materialistic existences are the same.
The same applies to all furniture!
Do you know?
Humans are also the same.
We go from being infants, to children, to adolescents, to youth, to
adults, to middle-aged, to old, and finally, we die.
Every cell changes every day.
Tomorrow may be better, but it's not certain.
Tomorrow will be older, that's for sure.
From birth to death, it's like a stack of disposable tissues that
quickly runs out.
From birth to death, it's like making a phone call, either you hang up
first, or I hang up first.
The holy one, Gautama Buddha, is no longer here!
The holy one, Padmasambhava, is no longer here!
In this world, the ruling from aristocratic clans and royalty are all
gone!
Scholars, farmers, workers, merchants, they are all gone!
Some people may think that real estate is immovable property, but
when an earthquake strikes, even real estate becomes movable.
The Earth is the same:
Arising.
Abiding.
Decaying.
Empty.
The "Heart Sutra" tells us:
Through attaining nothing*, the Bodhisattva achieves supreme
enlightenment.
TL/N: Heart sutra is about transcendental truth, the opposite of
worldly truth, transcendental truth/ultimate truth are the eccesense
of enlightenment, the path to liberation.
In the world of worldly truths, the ultimate reality is still like a dream.
Wang AnShi's "Dream Poem":
Knowing the world is like a dream, with nothing to seek.
With no desires, the mind is universally empty and tranquil.
Seemingly wandering within a dream, following the dream's
scenery.
Accomplishing endless* merit and virtues in the dream.
TL/N: The original text mentioned 河沙, literally river sands, in
Buddhist context, refers to sand of Ganges river, immeasurable,
uncountable huge amounts.
In India, there is a metaphor:
The most skilled archer can shoot four arrows in an instant in the
four cardinal directions.
But the speed of a ghost walking on the ground is faster, able to
catch all four arrows in an instant*.
However, the sun (light) travels even faster than the ghost!
The speed of the sun, moon, and stars is even faster in modern
science.
The same goes for human lifespan.
A hundred years of life, only within a breath, if it doesn't come, alas,
how pitiful!
TL/N: The original term used is kṣaṇa in sanskrit, there are 2
popular conversion to modern time, 0.013seconds and
0.018seconds.
Write a poem titled "Transience."
Count as much as you want.
The swallows have flown by.
Spring has already passed.
Ponder on the meaning of life.
Like floating duckweed,
Nowhere to be found.
Even if one were an immortal's companion,
Preserving the clothes,
Yet unable hold back
You, me, or anyone.
None are exempt.
Chapter 3: The stillness of the mind is the true
meditation
The Buddha said:
"Precepts, meditation, and wisdom are the three practices free from
defilements."
I say:
Use precepts as your guide.
Use meditation as practical cultivation.
Use the radiance of wisdom and converge it with attainment.
I say,
The practical cultivation method is the tantric yoga method and
tantric yoga is synonymous with samadhi (meditation).
All Buddhist teachings are preparations for entering samadhi.
As an Acharya, I can say that I have come to teach samadhi.
My lineage is samadhi, the wisdom of the Tathagata, and the great
luminosity of the universe.
Now, I will transmit my realization to worthy disciples.
You may find this book dry, but when you deeply contemplate its
dharma essence* and obtain dharma essence, you will realize its
significance.
TL/N: dharma essence, the original term used is 法味 literally
Dharma Taste. According to book 107《粒粒珍珠》-法味, His
Holiness explained the freedom and happiness you felt by
understanding dharma, the happiness you felt as a result of
meditation and inner tantric practice.
The thoughts of ordinary people can be divided into five categories.
First, distractions.
All worldly beings are like this; most people have mental
distractions.
Eyes are captivated by appearances.
Ears are captivated by sounds.
Nose is captivated by smells.
Tongue is captivated by tastes.
Body is captivated by sensations.
Mind is captivated by mental concepts.
Thoughts fluctuate endlessly, before one wave subsides, and
another rises, constantly churning like a waterfall or turbulent
waves.
Second, dullness.
All people are in a state of dullness. Sleep is a state of dullness,
uncontrollable dreams are within dullness, and confusion and
irrationality are all within a dulled mind. Ordinary people are not
aware of their dullness; only great cultivators can perceive signs of
dullness. This state, Taiwanese uses idioms to explains:
"Blurred attention."
"The mind is not one with the body."
"The mind and spirit are not settled."
"Dazed and blurred."
There are many people in this category, similar to the state of sleep;
this is all an expression of dullness.
Third, disturbances.
When we are engaged in chanting the Buddha's name, mantras,
sutras, or meditating, and suddenly another thought arises, the
chanting of Buddha's name, mantras, sutras and meditation will
cease. In this process, thoughts come and go, disrupting the
stability of your practice.
You need to discard the thoughts that cause disturbances, the more
you discard them, the more they arise, causing your meditation to
feel frustrated*.
TL/N: GM uses the idioms meaning broken hearted, due to the
passing of the husband. It’s not wrong to say “broken hearted” or
spirit breaking as it’s a process the harder you try, the worse the
meditation.
Fourth, one-pointedness.
You need to be free from distractions, dullness, and disturbances,
and enter a state of "one-pointedness" where your thoughts are
concentrated on a single point, without wandering or losing focus.
When we cultivate meditation and enter samadhi, we must first
learn to be "one-pointed."
The Buddha said:
"Have the mind in one-pointedness, and all tasks can be
accomplished!"
Taishang Laojun said:
"By staying focused on one thing, everything else will fall into
place.!"
These teachings refer to the practice of "one-pointedness."
One-pointedness can be trained, all activities should be done in
one-pointedness. Those who practice meditation, have to be in one-
pointedness in any time and place. This is single mindedness.
Extremely important.
There are many ways to pratice one-pointedness tantric yoga.
For example, when I first practiced meditation, I used:
Focus the attention on the breathing.
The Nine-Round Breathing.
The Vajra Breathing.
The Vase Breathing.
In the Daoist text "The Yellow Court Scripture," there are the
"External Scenery Scripture," "Internal Scenery Scripture," and
"Middle Scenery Scripture." They mention the Upper TianYuan*,
Middle TianYuan and Lower TianYuan, each with various heavenly
beings. You need to contemplate each one of them, which is a
practice of "one-pointedness."
TL/N: original text written 上田上元、中田中元、下田下元, I can’t
find credible sources to confirm. I would guess it the same spot as
mind chakra, heart chakra and sacral chakra (3 fingers below belly
button).
For example:
White Skeleton Visualization.
Contemplation of the nine stages of a decaying corpse.
Not only can these practices help extinguish desires, but they also
serve as a means to cultivate "one-pointedness yoga"......
Fifth, cessation of thoughts.
This cessation of thoughts is also referred to as "cessation of
activity" or "cessation of mind," and even "stilling the wheel of
consciousness."*
TL/N: Taoist verse “日月合璧，璇璣停輪”, literally when the sun
and moon merged, the northern stars stay still. His Holiness
explained in-deptly in 2011.09.18 Kalachakra event. In short, it’s
inner practice related.
This is a state where thoughts completely cease.
This is:
"Non-events."
"Non-mind."
"Non-arising."
"Non-abiding."
"Non-doing."
"Non-self."
When you reach such a state, then it can be considered "true
meditation." At this point, there is no time or space. There is a
saying that describes it well:
Vertically extending to the limit of the three times.
Horizontally pervading the ten directions.*
TL/N: HH explained this saying in 06-12-2020. In short, it still
means no time and no space.
Chapter 4：Meditation with an object of focus
and undeliberate meditation
My personal experience is:
In the practice of meditation, distracting thoughts gradually diminish
and decrease until only one thought remains.
This one thought can be:
The attention on exhaling and inhaling breath.
Visualizing the yidam.
Mantra.
Sanskrit character of the mantra.
Seal*1.
Mudra formed by the hand and body.
Visualization.
Tantric visualization*2.
Sixteen visualizations of the Pure Land.
T/N1: The original word here is 印, literally means print or seal.
There was not explanation giving here, if I were to guess (I could be
wrong), it could be talking about concepts like Vajradhatu (Diamond
Realm) Mandala "一印會" the gathering of one (core) seal. The
explanation for this mandala is one attempts to enter the essential void,
nature of all existence. Like a diamond the void is indestructible as with a
faultless purity and transparency with complete perfection.
T/N2: If I were to be precise, on the differences of visualization and tantric
visualization, it’s external and internal. External visualization would be the
yidam is outside of you, visualizing for boundary protection, etc, and
internal visualization is where the yidam is you, and details of internal
visualization is inner practice is vase breathing, tummo (inner fire), body
mandala, etc.
These hyperfocus thoughts are “meditation with an object of focus”
For example:
When I recite the "High King Avalokitesvara Sutra," if the distracting
thoughts persist, the sutra is fragmented and disjointed.
But if recited with hyperfocus, every thought is the scripture itself,
passing through the mind without missing a single word.
Reciting until completion, not a single wandering thought arises.
Even if a wandering thought does arise, be aware of it immediately
and cast it away, maintaining clarity in every word.
This is the " meditation with an object of focus "
This “meditation with an object of focus”, when cultivated
continuously, naturally leads to "hyperfocus." From chanting
Buddha's name, reciting mantras, chanting scriptures, writing
Sanskrit syllables, writing books, painting, playing music, playing
the piano, singing, dancing, engaging in physical activities—each of
these can be a gateway to entering the “meditation with an object of
focus”
Even during daily routines at home or work, one can practice.
Until maturity is attained--
You remain in the state of meditation.
Distractions, sluggishness, and instability are gradually subdued,
maturing into "meditation with an object of focus”.
How to recognize the "meditation with an object of focus":
1, When entering the "meditation with an object of focus", you will
suddenly feel a sense of "spiritual presence." This kind of
experience can be self-aware, unheavy, tranquil, pure, and clarity.
2, Having an actual complete understanding of the object of focus,
arise an inspection of the reality(ultimate truth). You gain a deeper
understanding of its true meaning. *
TL/N: This sentence is hard to translate without adding words from
my understanding.
3, Apart from hyperfocus attentiveness, all wandering thoughts that
come externally are completely eliminated. Not only are all
impurities cleared, but there is also an absence of contamination in
nature.
4, At this time, karma* become pure:
The body becomes pure.
Speech becomes pure.
Thoughts become pure.
TL/N：Original text mentioned 業力, Karmaphala, consequences.
The topic of purity,karma and percept is very complex, it has been
covered in many discourses. Chapter 5 explains this further.
5, Through the purity of body, speech, and thoughts, you transition
from the "meditation with an object of focus" to the "undeliberate
meditation".
This "undeliberate meditation" is connected to "empty nature,"
where even the state of "hyperfocus" is absent.
"Undeliberate meditation" can also be known as:
Meditation in oblivion.
Cessation of thoughts.
Cessation of breathing.
Voidness. *
TL/N: These are popular terms used among Chinese literature on
meditation, I may not be precise on the translation or align with
database, but the description I chose is true in meditation.
Poem: 「route」
To arrive at this stage and doubt no route.
Instantaneously forgo everything.
Not knowing dawn and dusk.
Empty slate
Not knowing where the water flow
And no place for this body to rely upon.
To call it like a dewdrop, yet not a dewdrop. *
TL/N: The above is a word by word transcript, below is my attempt
on interpreting.
To reach this stage and wonder the next route
Let go of everything this instance
Don’t wonder about the beginning or the end.
The blank slate
Do not know where the water flows to
And not knowing where this body go
It’s temporary like dewdrop, but not a dewdrop
Chapter 5: The Profoundness of "undeliberate
meditation"
The "undeliberate meditation " is inherently indescribable, but for
the sake of sentient beings, it has to be explained and conveyed
through words.
Thus, it is:
Beyond explanation.
Beyond words.
In between of this state and non-state, our cognition is:
There is no notion of creating good or evil.
Karmic consequences are completely absent.
This person is no longer an ordinary individual.
(Note: Past karmic actions still exist.)
When karma has no conditions, thus no fruition. If one constantly
remains in this meditation.
This phenomenon can be likened to a metaphor:
The surface of the sea is turbulent, with the wind blowing one wave
away while another arises. (Conventional reality*)
However, if you dive into the depths of the sea, you'll discover it is
calm and waveless within. (This is "Meditation with an object of
focus")
As you go deeper:
You'll sense that the sea is no longer the sea, the waves on the
surface have completely vanished.
The depth of the sea is also gone.
Consciousness is also gone, or only a trace remains. (This is
"undeliberate samadhi")
By using such comparisons, everyone can better understand what
meditation is, and what is meditation.
A person who masters meditation, even after emerging from
meditation, maintains awareness of their inner depths in daily life.
They might perceive mundane people as having lost their
rationality.
Mundane people can be quite amusing!
Here's another example:
It's like a person riding a wild horse.
Imagine scenes from Western cowboy movies, where a cowboy is
on the back of a wild horse bouncing and running erratically.
Eventually, the cowboy loses control and gets thrown off. (This is
conventional reality)
It symbolizes how ordinary people's minds are like wild horses,
difficult to control, and their thoughts are constantly restless and
unstable.
Once more:
This wild horse is now tethered with a rope, tied to a big post,
rendered completely immobilized.
The wild horse.
The rope (thick cord).
The big post.
The horse can no longer move. (This is "Meditation with an object
of focus")
And:
The wild horse is gone.
The rope is gone.
The big post is gone.
The cowboy riding the wild horse is also gone. (This is
"undeliberate samadhi")
The Buddha's teachings of suffering, emptiness, impermanence,
and non-self can only be realized through "undeliberate samadhi."
For those still revolving around fame and status, those still
entangled in money, and those still deeply immersed in sensual
desires.
In the eyes of a practitioner:
They are like headless flies.
All their pursuits - wealth, desire, fame, food, and sleep - are all
twisted and abnormal.
They are trapped in the five afflictions: ignorance, self-grasping,
attachment, aversion, and death.
"This translation has not been reviewed by anyone, any mistakes found belong to the translator.
Treat this as a draft, work in progress. Certain phrases are left ambiguious as intended by GM, and
certain parts can be confusing as it involved Ultimate Truth which is impossible to translate or
interpret perfectly."
