After Samadhi, are the six roots in use? When you are in meditation, are the six roots in use?

Regardless of whether you enter samadhi or not, the six roots are used all the time, when you are not in samadhi, the six roots are used for delusion, and when you enter samadhi, the six roots are used for the path.

Amitabha!

Samadhi is a synonym for samadhi, which can attain correct concentration.

It's really useful! Master Lotus Yi called the Buddha Samadhi is the Samadhi of the Treasure King!

Master Yinguang taught:

The best way to recite the Buddha is to take all six roots, and purify the thoughts one after another. Those who take all six roots are the heart of the Buddha who focuses on the name of the Buddha, that is, the root of the mind. The mouth whiskers can be pronounced clearly, that is, the root of the tongue.

The ear must be able to hear clearly, that is, the root of the ear. If these three roots are taken in the Buddha's name, the eyes will never look out of sight. When chanting the Buddha, the eyes should be lowered, that is, the eyelids should be lowered, and the eyes should not be opened.

The nose will not sniff randomly, and the nose will also be indiscriminate. If you have to be respectful, you will also be respectful. If the six roots are taken but not dispersed, there is no delusion in the heart, and only the Buddha is a thought, which is a pure thought.

The six roots are not taken, although they recite the Buddha, their hearts are still full of delusions, and it is rare to be beneficial. If you can always take the six roots and recite them, it is a succession of pure thoughts. If you can always purify your thoughts one after another, you will not be confused, and you can gradually achieve the samadhi of the Buddha.

Master of Printing Light: "Master Book of Illusion Cultivation".

When you read it, you must read it clearly in your heart, read it clearly in your mouth, and hear it clearly in your ears. Even if you don't open your mouth, you must read silently in your heart, and you must hear every word clearly. Reciting together with the heart, that is, there is a sound phase.

Your own ears and the voice of your own heart are still clear. If you can hear clearly, your heart will be in one place, and your mind will not wander away. Therefore, the eyes do not see, the nose does not smell, and the body does not let go, so the name is taken by six.

Reciting the Buddha in this way is called pure thought. (These three sentences, from the encryption circle) to focus on the Buddha's name, although the distracting thoughts are not yet completely gone, but have been reduced a lot. If you can often follow each other, you can be shallow and undisturbed, and deep you will have to recite the Buddha's samadhi.

This is the essence of daily dedication.

The heart and mouth take care of the Buddha, and the state of reciting the Buddha to the point of reciting without reciting, and reciting without reciting.

Samadhi] Sanskrit sama dhi, Pali same. One of the seventy-five laws, one of the hundred laws. He is also known as Samadhi, Samadhi, and Samadhi.

It is translated as equal holding, positive determination, determination, straightening and determination, and righteous heart and action. That is, to stay away from the spiritual effect of sinking and moving, and to concentrate on dwelling in a realm. Samadhi has many semantics, and if it is one of the ten great dharmas of all the Sarvastivada beings, it corresponds to all the minds and mental factors, and it is through the three natures of concentration, dispersion, and goodness, evil, and non-memory, and there is no other body.

In the Sutra Division, the state of mind is successively transformed, which is called samadhi. When a practitioner dwells in samadhi, visualizes and contemplates it, and has clear wisdom, he is able to get rid of all afflictions and attain truth.

This is the big secret of revision.

Take care of my eyes, ears, nose, tongue, body, and mind, and perceive them clearly

All six roots. Keep this clear thought, and over time, (pure thoughts).

Self-willing. (Samadhi.)

This is the supreme law. (Si is the first).

This should be a paragraph in the Bodhisattva Reading Buddha Yuantong Chapter.

It probably means that when reciting the Buddha, the six roots of the person are taken in, so that the pure thoughts are continuous, and for a long time in this way, the recitation of the Buddha's samadhi will be reached.

Therefore, chanting Buddha is the first practice trick!

If you can take all six roots, then you will be able to purify your thoughts one after another. Pure thoughts, like water waves, continue one after the other. Purify their minds to recite Avalokiteshvara, and the same is true.

Uninterrupted recitation, non-stop recitation, when the recitation is corresponding, you attain samadhi. That's number one.

This is the state of spiritual practice.

The six roots of pure thought are the state of samadhi (it is too difficult to explain) that the six roots of pure thought can be attained only by taking the six roots of pure thought, which is the three bodies of the circle (the incarnation of the Dharma), and the four earths (the land where all saints live together, the land where there is convenience, the land that is solemn, and the land of constant silence) can only be attained by taking the six roots.

It refers to the realm and level of meditation!

The six roots, the root of the eye, the root of the ear, the root of the nose, the root of the tongue, the root of the body, and the root of the mind, these six roots are self-pure, but after these six roots are different from the six senses of sight, smell, smell, smell, taste, and touch in the outside world, the six roots are dyed into the six senses, eye, ear, nose, tongue, body, and consciousness. If you want to learn, you have to go the other way, and the six roots do not have a mind or mind about the six dusts in the external world, and do not cling to good and bad likes and dislikes respectively, so that the six senses will slowly return to their original appearance. You should always reflect on your own nature like this, when your habits are very thin, your heart is quiet to the extreme, and you don't think about good or evil, which is your original face at this time?

Eyes, ears, nose, tongue, body and mind, six do not be dirty. The six rays of light are clear insight into all things, and are the contribution of those who have attained this state to the world.

Does the landlord want to give up his knowledge and use the roots? It is no longer possible to do it with the traditional method, let alone the mind, but the only way to see the mind is the Pure Land recitation method, and the Pure Land method is suitable for all root people to study and practice in daily life, and the achievement is fast and high, so I recommend you to learn it.

Clarity is not something that is practiced.

Whichever one you are going to start with, it's all to cooperate with your samadhi, and whether you're practicing samadhi or vipassana, you have to achieve a state of mind first, and once you understand this goal, it doesn't matter if you do anything else, starting with your eyes, starting with your ears, starting with your nose, of course, whatever you want, as long as it suits you.

The clear mind of the six roots? It's the use of the six roots to gain clarity, right?

There is no difference in the heart, and the Tao is naturally attained, and the heart is separated, so there are six roots, if you want to gain the heart, it is the opposite.

Reciting the Lengyan Sutra, twenty-five rounds, very detailed.

The general trend is to Yuantong Zhangyun: all take six roots, pure thoughts one after another, get samadhi, Si is the first. Breathing mind, the six roots of contact with the six dust of the heart do not move, the heart of the Buddha listens to the heart, the recitation of the Buddha continues, the ear hears clearly, the mind can be clear, that is, the Buddha samadhi.

Strong file recommends Lengyan Sutra.

Twenty-five holy sermons.

The six roots are not due to the six dusts, and it takes effort to subdue troublesome thoughts, and distracting thoughts are not born and pure thoughts are determined one after another. There is no high or low equality in Buddhism, there is only opportunity for sentient beings.

The Lengyan Sutra

The general trend is to the French prince. The fifty-two bodhisattvas of the same day rose from their seats. Bow to the Buddha's feet and speak in vain.

I remember the Ganges sand catastrophe of the past. There is a Buddha born with the name of immeasurable light. Twelve as follows.

Its last Buddha name is beyond the sun and moonlight. He Buddhism, I recite Buddha Samadhi. For example, there are people who remember and forget.

If the two of them don't meet, or they don't see each other. The two remembered each other deeply. If so, even from birth to birth.

The same as the shadow is not different. The ten directions come to pity all sentient beings, like a mother remembering her son. If the son escapes, although he remembers what it is.

If the son remembers his mother, he remembers the time as his mother. Mother and son are not far from each other. If sentient beings remember the Buddha and recite the Buddha.

Now you must see the Buddha and go to the Buddha not far away. It's not pretending to be convenient. If the person dyes incense, there is a fragrance.

This name is called Xiangguang solemn. I originally recited the Buddha's mind and entered the lifeless forbearance. Now in this realm, the Buddha returns to the Pure Land.

The Buddha asked, I have no choice. All six pure thoughts are taken one after another. Samadhi is the first.

- My friend obviously misunderstood.

The general trend is that the "non-living dharma forbearance" has been attained in the cause of the place, so the choice of the Dharma is "no choice", and it is possible to "purify the mind one after another" and "take all the six roots" (take back the eyes, ears, nose, body, and mind and put them in one mind), which is for the need to enter the "samadhi".

The general trend of chanting the Dharma. But the premise is to achieve all six roots, in order to achieve pure thoughts, otherwise it will be interrupted by wealth, fame, food and sleep, and it will not be achieved.

There is no choice, there is no discrimination. But what about one's own karma is to recite the Buddha's Yuantong.

Twenty-five scholars, starting from the five roots, six into seven and so on, respectively, to attain the Yuantong, one Law Yuantong, then the Law and the Law are Yuantong, there is no difference, so I have no choice.

All take six roots, pure thoughts successively, is the general trend to the Bodhisattva this method of the sect of the sect, read to the front and then recite the pure thought successively, then sit down before and after the samadhi, to get samadhi, that is, to get samadhi, this samadhi name Buddha Samadhi, is the general trend to the Bodhisattva think that the first round method. The first thing that the general trend says is not that the Yuantong is higher than the other Yuantong, since it is Yuantong, it is the equality of the law and there is no superiority, and the so-called first is the first convenience to understand at the end of the learning.

The level of understanding above the initiates is not yet suitable for the study of the Lengyan Sutra. If you want to study, it is recommended to refer to the lecture notes of Venerable Yuan Ying's Lengyan Sutra.

The main point of the Lengyan Sutra is that all the methods are convenient methods, and only the Guanyin Bodhisattva Ear Root Yuantong Method is the supreme method.

"Lengyan Sutra" is the most righteous.

The Lengyan Sutra is a critique of the one-sided mistreatment of Buddhism. What do you mean?

If the expression is not clear, don't study the Lengyan Sutra.

The meaning of the 1, 6 roots, 6 dusts, 6 consciousnesses, 5 aggregates, and 18 worlds is:

1. The "six roots" are the eyes, ears, nose, tongue, body, and mind. The root has the meaning of being able to give birth, that is to say, the six roots can give birth to the six consciousnesses.

2. The "six dusts" are color, sound, fragrance, taste, touch, and law. It is the external realm of the six roots, and because it can pollute people's hearts, it is called the six dusts.

3. The "six senses" are eye, ear, nose, tongue, body, and consciousness. The six roots of the six dusts produce the distinct functions of seeing, smelling, smelling, taste, feeling, and thinking are the six senses.

4. The Eighteen Realms: The six roots, the six dusts, and the six consciousnesses together are called the Eighteen Realms.

5. The five aggregates: 1. The aggregates of color (Brahman, ru pa-skandha), that is, the aggregation of all color methods.

2. Receiving aggregates (Brahmana vedana -skandha), the sufferings of suffering, happiness, renunciation, eye touch, etc.

3. Xiang Yun (Brahman sam!jn a -skandha), the thoughts that arise from eye touch, etc.

4. Xingyun (Brahmansama!ska ra -skandha), all the actions of the will and the mind except for the color, receiving, thinking, and knowing.

5. Cognition (Sanskrit vijn a na -skandha), that is, the various gatherings of various kinds of consciousness such as vision 6. The "five aggregates", "six roots", "six dusts", and "eighteen worlds" in Buddhism are very thoroughly explained in the "Lengyan Sutra".

2. The "five aggregates", "six roots", "six dusts" and "eighteen worlds" in Buddhism come from the "Lengyan Sutra", which is an extremely important classic of Buddhism.

Meditation refers to the use of wisdom to observe the Dharma through meditation.

Vipassana meditation is a form of meditation that refers to the use of wisdom to observe the Dharma through meditation, that is, to stop contemplating the twin movements, that is, to rid the mind of distracting thoughts.

Keep yourself in a pure state and reflect on your own aggregate body and mind, as well as the true meaning of impermanence, selflessness, and suffering. Vipassana is the first thing to look at is the body, and to develop the mind from the body.

Vipassana meditation is a form of meditation that refers to the use of wisdom to observe the Dharma through meditation.

It is to let the mind get rid of distracting thoughts and be in a pure state to reflect on one's own aggregate body and mind, as well as the true meaning of impermanence, selflessness, and suffering. Vipassana is the first thing to look at is the body, and to develop the mind from the body.

There are two types of Zen, one is Zen in motion. The other is static. Sitting, lying down, standing still, can all be called static Zen.

There is also a form in which peace of mind can also be generated by the contemplation of wisdom, and the concentration of the Dharma can also bring about meditation. Meditation and wisdom cannot be separated, if you have wisdom, you can bring meditation, if you only have meditation, you don't bring wisdom.

The six roots of purity are not the realm of ordinary people like us. Love is the attraction of karma and the continuation of the front edge.

If the six roots are quiet, love will not be born.

It's like when this place is disinfected, bacteria don't grow.

Yes Love is inherently delusional.

There is no eternal love at all.

Love and greed.

Six are pure. Greed does not give birth.

Love is the great wave when the six roots are not pure!

Love is not outside the six roots, love is a serious attachment that arises from the root of mind.

I was born in the ground, with the mind of the Buddha, into the life of forbearance, and now in this realm, I recite the Buddha, and return to the Pure Land. The Buddha asked Yuantong, I have no choice, all take six roots, pure thoughts one after another, get samadhi, Si is the first.

I just want to say about the one person I might have met.

I was sincere in the beginning.

And it's sad.

But then things changed.

There is always something that changes.

Death has escaped into a mystery, painful secrets have been buried, and people have not yet learned to love".

Love is the greed of the six roots for the six dusts, which belongs to the five poisons.

Sexless love will make you quiet.

(1) Six Roots Qingjing, pronounced liù gēn qīng jìng, is an idiom that means that Buddhism takes the state of being free from troubles as the Six Roots Qingjing. There is no desire for the parable. Source:

The Lotus Sutra: The Merits of the Master: "With merit, the six solemn roots make it quiet. ”

Six roots: Buddhist language, referring to the eyes, ears, nose, tongue, body, and mind. The four emptiness refer to the emptiness, the sky, the earth, and the emptiness.

Liugen Qingjing, pronounced liù gēn qīng jìng, is an idiom that means that Buddhism takes the state of being free from troubles as Liugen Qingjing. There is no desire for the parable.

Six roots: Buddhist language, referring to the eyes, ears, nose, tongue, body, and mind. Buddhism takes the attainment of the state of being free from troubles as the six roots of tranquility. There is no desire for the parable.

The six roots refer to the full range of physiology. Buddhism looks at life in the universe and is neither a materialist, nor an idealist, nor a theist, but a dependent generation theorist who advocates the harmony of cause and effect. Therefore, Buddhism looks at the composition of a person from three aspects: psychological, physiological, and physical.

The six roots mentioned above belong to physiology, plus the physics of the six dusts and the psychology of the six senses, which is the sum of a person, and the formation of the six roots, the six dusts, and the six consciousnesses are called the eighteen worlds, and the three categories of the eighteen worlds constitute the momentum of the fullest, and they are used for each other.

Because the six dusts and the six consciousnesses can only be effective by the medium of the six roots, the six dusts and the six roots can only be valuable by the judgment of the six consciousnesses, and the six roots and the six consciousnesses must have the reflection of the six dusts to have efficacy. The six roots of purity refer to the state in which the eyes, ears, nose, tongue, body, and mind are free from afflictions, and the metaphor is that there are no desires.

The four are empty, and the prejudice of Confucianism against Buddhist theories in ancient times. Later, it was inherited from Mahayana Buddhism and the truth of its generation and forbearance was fully expounded.

Which are the four major emptiness, in fact, the standard answer is given in the Tao Te Ching. "Therefore the Tao is great, the heavens are great, the earth is great, and the people are great. There are four major domains, and people live in one of them. ”

The four emptiness refer to the emptiness, the sky, the earth, and the emptiness.

The four major factors mentioned in Buddhism refer to the four major material factors of "earth, water, fire, and wind".

Buddhism talks about the "four emptiness", which is based on the inherent ideas of India and then deepened and Buddhized, because the four elements of earth, water, fire and wind are physical in the universe, for example, mountains and land belong to the earth, oceans and rivers belong to the water, the sun is hot and the fire is great, and the space airflow belongs to the wind.

For example, if they are turned into human physiology, for example, hair, bones, and flesh belong to the earth, blood secretion belongs to water, body temperature belongs to fire, and breathing belongs to wind; In terms of the four physical properties, hardness belongs to the earth, moisture belongs to water, warmth belongs to fire, and flow belongs to wind. However, no matter how one analyzes the Four Greats, the Four Majors ultimately belong to the material realm and cannot be summarized in the spiritual realm. Therefore, materialists regard the four as the root of the universe, and Buddhism does not agree with this statement.