In the eleventh episode, Xuanyin connected the heart of heaven and earth, and the patriarch taught the seven principles of Zen

After the Confucian returned to the dormitory from the peach forest, it was dark, and he fell asleep without meditating, dreamless all night, and when he arrived at Yin, he suddenly felt that his body began to expand, and then he suddenly rushed out with a low-frequency vibration, and his body swished through the roof into the void, and the feeling of stagnation through the roof was very small, and the Confucian involuntarily sat in the void, happy in a very wonderful feeling of slight vibration. Confucius saw that there was a big bright and white full moon in the blue sky overhead, so he flew towards the bright moon, the speed of the flight was very fast, and he flew around the bright moon twice in a while, and then he saw that there was a tall snow-capped mountain below the bright moon, such a spectacular white snow-capped mountain scenery had never been seen, Confucius flew to the snow-capped mountain again, circled on the top of the snow-capped mountain, felt a very comfortable and cool feeling, and reveled in the beauty of the snow-capped mountain and the bright moon. After flying over the snow-capped mountain, Confucian flew towards Lingshan, and saw in the void that there were three layers of seven-colored circles of light above the Lingshan Annex, and the entire house in the Courtyard exuded a purple glow. Confucius flew down to the osmanthus tree in the middle of the courtyard of the courtyard, then walked back to his room through the wall, and when he saw his own body lying on the bed, he crashed into it. As soon as he crashed in, he woke up, and then he heard a buzzing sound in his ears, the same as the sound he heard yesterday, but much louder than yesterday. Confucius saw that the sky outside was already numb, and it was estimated that it was about 6 o'clock. Confucius turned on the light and searched for bees in the house, but he couldn't find them. Confucius opened the door and walked into the courtyard, but still did not find the bees. Confucius wondered where this humming sound came from. With the sound of buzzing, after the Confucian students finished washing, they went to the open space in the backyard and started a burst of Tai Chi, until they were sweaty and stopped and walked to the dormitory. The Confucian student entered the room and changed into meditation clothes, and walked to the meditation hall.

This Lingshan Villa is located in the north of Yunwu Mountain in the northern mountains of Mian County at the southern foot of the Qinling Mountains, with an altitude of 2,364 meters. The whole courtyard is spread in the north and south, the west side is backed by the dragon's back, the southeast is open, the small mountain peak in the north and east is rhinoceros looking at the moon, the mountains are surrounded, the winding path is secluded, and it is a treasure land of feng shui at a glance.

Originally, there were two meditation halls in this annex, one was a small meditation hall, which was dedicated to each training disciples, teaching the Dharma, or retreating. The other is the meditation hall used for meditation seven. Two meditation halls are located in the east, twelve squatter rooms are in the west, the patriarch's dormitory and the reception hall are in the south, the kitchen and dining room are in the north, each room has a separate bathroom and washroom, the gate of the courtyard is open to the south, and there is an osmanthus tree in the middle of the courtyard that no one can hug. There is also a backyard behind the kitchen, there is a small cave at the foot of the backyard, there is a spring in the cave that flows out of the water very sweet, and there is a vegetable field in the backyard with some seasonal vegetables and a few fruit trees. The living supplies of the annex are specially brought to the scenic spot Yunwu Temple by shuttle bus from the county seat, and then sent people to carry them up with donkeys.

When Confucius entered the meditation hall, he saw that there were twelve people gathered in the meditation hall. This meditation hall is quite large, in addition to the twenty-four futons on the table around the circle, there are also sixty-eight or forty-eight futons on the ground in the middle of the meditation hall. This is the number of seventy-two earthly evils, twenty-eight nakshatras, twelve earthly branches, and thirty-six heavenly gangs.

At this time, the patriarch walked in, exchanged a few words with everyone, and introduced Confucian students one by one.

It turns out that there are a total of eight people who came here to practice, and six of them are just short-term practice, learning some Fa, or taking a meditation for seven days to practice for a few days and then go home to practice, these six people are all forty or fifty years old, named Long Boyang, Liao Fei, Liu Yan, Bai Xiaoxiao, Guan Xiangtian and Lei Yufeng. Only two of them plan to learn here for a long time before leaving, one is named Yiming, and the other is called Yixing. There are also three people, a young man named Xiaoma, who specializes in taking care of the ancestor's daily life, and by the way, he also learns some methods of meditation. The other two middle-aged people, one named Lao Wang, is the cook here, and the other is called Lao Sun, who is responsible for the chores here, cleaning, carrying water and chopping wood, and passing on the word to go down the mountain to buy something or something. There is no signal in this place, and if you want to make a call, you have to run to the vicinity of the scenic spot of the Cloud Temple below.

After the patriarch introduced the initiates here, Confucius hurriedly asked the patriarch that he had been buzzing in his ears this morning, and it was still there until now. The patriarch smiled and said to him, "This signer you have already connected to the origin of heaven and earth, and from now on, as long as you can improve, you will improve very quickly." Even if you don't practice anymore, you won't fall into the three paths. After listening to it, Confucian scholars knew that this was Xuanyin, and it turned out that the Xuanyin of the "Lengyan Sutra" was the sound of the sea tide, which was better than the sound of the world. There is also a Taoist sitting and listening to a stringless song, and the Mingtong Creation Machine refers to this. Confucian was relieved and hurriedly bowed to the patriarch to thank him.

At the end, the patriarch looked at everyone here one by one, in addition to the juniors, cooks and volunteers, there were also two initiates, Xiang Tian and Lei Yufeng, who did not allow them to participate in the meditation seven for the time being, saying that they were not qualified enough, and they were afraid that they would not be frightened and affected by their lack of concentration, so they were instructed to be responsible for putting some food and water on the small table at the entrance of the meditation hall every day, and at the same time to be responsible for guarding the surrounding safety and inviting outside guests not to interfere with the progress of the meditation seven. The remaining six initiates, plus themselves and the patriarch, made a total of eight people to participate in this meditation.

The patriarch arranged for the initiates to receive the packaged food, mineral water and a fluorescent lamp, and then let them sit down, and after correcting the sitting posture of each individual, he gave some teachings on the seven meditations.

The patriarch said that meditation is the foundation of all spiritual practice, and it is the common method of any sect, whether it is the practice of Buddhism or the Dan Path, it is inseparable from the practice of meditation. We must first know what meditation is, and the six ancestors of Zen Buddhism [Altar Sutra] have a saying, "The outside is separated from the phase and said Zen, and the inside is not chaotic." "If you don't get in with the outside, you can't think of it from the inside, it's called meditation.

This is to let us get rid of all external distractions, keep our inner source wholeheartedly, look inward, and gradually enter into different depths of meditation because of the inner self-nature. According to the purpose of Buddhism, in meditation, it is necessary to take the four non-action directions of the Diamond Sutra and the truth of the ultimate selflessness as the criterion, and then practice the Dharma and reincarnate the three bodies in order to achieve the goal of clear insight and enlightenment.

Zen seven is generally considered to be meditation for seven days, and there are seven three seven five seven and seven seven. This is mainly corresponding to the several stages of meditation, the first meditation, the second meditation, the third meditation, and the fourth meditation. Seven is the number of fire, and wisdom is born because of fire, so Buddhism is the first to regain wisdom. Heaven and earth correspond, so generally focusing on one thing, on the seventh day, the brain will be opened, wisdom will flow, so as to solve the problem, insight into the subtle.

One seven fire micro, can enter the first Zen, the first time to see the vacuum, the body into a circle of enlightenment, the name into the empty door, the Dharma body into the hall. The Dharma body is shaved, the abstinence from killing is achieved, and the confusion can be broken, and the body is without leakage.

Erqi fire is true, at the beginning of the second Zen, the heart is empty and wise, the heart is clear, the name is Deben, and the real body enters the room. Received the first ring scar, quit stealing, correct cultivation and confusion, and the heart became unleaked.

Sanqi Mingde, into the top of the second Zen, Dinghui and so on, Yuanguang Tongda, named the Dharma King, presided over the temple. After receiving the scar of the third precept, there is more than nirvana, which can break the confusion and repay the achievement.

Five-seven fire retreats, enters the top of the three meditations, proves that there is no phase emptiness, color and emptiness, and is called taking off the flail, and is in charge of passing the law. It must be self-falling, leaky, dusty and confused, and incarnate achievement.

The seventy-seven fire is extinguished, and the top of the four meditations is proven, and the ultimate emptiness is proven, and the shackles are freed and dwelled, and the name is Shakya, and there is no life to be realized. Receiving the sixth ring scar and witnessing the star, you can break the confusion and achieve it.

To define: a state of concentration that should be in the flow without dwelling or because of an occasional pure thought, passively entering the flow when the mind is not dwelling, and showing the shadow of the past or the subconscious light and shadow in the self-nature of the flow because of the flow phase. To be defined is the state of the light and shadow of the human beings and the self because the seeds of karmic knowledge are turned out and tossed into the stream, or because of the delusion of a single thought, the state of the light and shadow of the human beings and the self and all beings flow out.

The four Zens are the four levels of external detachment and internal chaos, the first Zen body is empty, the second Zen mind is empty, the third Zen is empty, and the four Zens are the emptiness of reality.

Four Empty Determinations:

The void realm is immeasurable and boundless, infinite and boundless, and the name of the void is boundless;

There is nothing in the void realm, nothing in the name, and no place to go;

The mind is immeasurable and boundless, the realm of the void is the mind and body, and the name and knowledge are boundless;

The void realm is not thoughtless, but the name is not thoughtless, and it is not wanted.

If you can't recognize the mind, you will be destroyed by your thoughts, you will not be born and you will not be destroyed, there is no self, and your name will be destroyed by your thoughts, and you will also be known as Nirvana.

After hearing this, Confucian students immediately had a very clear understanding of Zen Qi.

Then the patriarch asked everyone, first, that during the meditation period, no one should speak or disturb others in any realm, even if they see a tiger, they can't make a sound if they are bitten to death by a tiger. There is food and water on the table next to the door of the meditation hall, if the food you send is not enough, you can take it gently, you must close your mouth and chew when eating, keep it so as not to make a noise and affect other people, there is a bathroom at the side door, the initiates can wear the soft-soled slippers prepared under the seat to go to the bathroom gently, the door bag of the bathroom has a sponge, there will be no sound, so you must pay attention to close the door at any time, and you can use fluorescent lamps when it is too dark to see. Second, initiates who want to define levels in meditation will generally see the same internal scenes, and initiates at the level of beginner meditation and above will generally only see sexual light and millet beads when they want to define because they have no discriminating minds, unless they are trying to define the inner scene of intentional artificiality, so that the initiates who want to define the level will also see the inner scene created by him. Whatever you see, you can't say it during the seven days of Zen.

Thirdly, initiates who want to define the level may see different scenes of light and shadow when others enter the state of concentration above the three meditations. Anyone who sees people, me, beings, beings, and specific objects and scenes, whether it is hue, sound, smell, or touch, is an illusion that is intended to be defined. Therefore, do not rejoice, but keep a normal mind and have no discriminating mind.

Those who have reached the level of cultivation should try their best to keep themselves upright like a bamboo stick standing upright in deep water, and let the buoyancy of the water support themselves, but they should pay attention to keeping the bamboo stick vertical at all times, and not let the bamboo stick tilt or sway from side to side, so that it is easy to break through the definition of desire and enter the first meditation.

After the patriarch finished talking about these three requirements, he said to Yiming and his entourage that the two of you have attained the first Zen, and you can put the millet beads on the tip of your nose and concentrate on it, and you must find a way to open the door of your heart and let the light of wisdom shine out before you can enter the second Zen. One true self-proof to the second Zen as long as you remain in concentration and do not act rashly. Then he asked the initiates to make a verbal guarantee of the three requirements, announced the official start of the seventh meditation, and then entered the meditation state with the initiates.

If you want to know what is going on in Zen 7, and listen to the next breakdown.