What is the consciousness of the opening and closing of the Buddhist language, and what does the two

Chen San is showing immobility and is divided into two at the beginning of the day and showing immobility to the external environment and two showing immobility to the inner body at the beginning of the present day.

Immediately as it comes, in the public, bend the five wheels, bend has been reopened, open has bent again, said Ananda: What do you see today? Ananda: I see that if it comes, the palm of the hundred treasure wheels, the crowd opens and closes.

This Buddha uses his hands as the outer realm of Ananda, and he manifests the immobility of nature. Because of the above Chen Na's analysis of object, dust, lord and emptiness, then the movement and stillness are clearly distinguished, and Ananda is the object and dust of birth and destruction, and it is recommended to take the sight of the Lord and emptiness. Therefore, in the crowd, the flexion of the five wheels of the fingers has become a fist, the bend has been reopened, the opening has been bent again, and the external environment is not stopped, causing Ananda to see the present, so that attention is also.

So he asked Ananda, 'What do you see today?' In the Buddha's mind, he still wants Ananda to see the natural immovable essence from the place where he can see, and Ananda answers directly

I see it as it comes, the treasure wheel palms, and the crowd opens and closes. 'There are thousands of spokes in the palm of the Buddha's hand, so it is called the wheel palm.

The Buddha said to Ananda: When you see my hand, it opens and closes in the crowd, because it is my hand, and there is an opening and closing? In order to see you again, there is an opening and closing? Ananda said: The world-honored treasure opens and closes in the crowd, I see it as it comes, and the hand opens and closes by itself, not I see it, there is opening and closing.

The Buddha told Ananda that because he was not enlightened, he called out and told him. Ananda: 'When you see my hand, it opens and closes in the midst of the crowd, and because it is my hand, there is one opening and closing?'

The world-honored treasure palm, in the public, has open and closed. I see it as it comes, and my hands open and close, not I see it, there are openings and closings. After this cause is reminded, the Buddha's hand is opened, closed and closed like a guest, and the nature is not moving like the Lord.

In the mantra, the four or two words in the mantra are pronounced together.

For example: Bodhi Suva (Erhe) He.

It is to read: Bodhi sua ha.

The two words of Suo Po are combined to read sua

Now many people get the spell book, all of which omit what (two combinations) (four combinations) in the original ancient books, so"sua ha"And it was done"Su Po He".

Looks are real. Whoever takes it seriously suffers. In order to free sentient beings from suffering, the Buddha told sentient beings not to look at their appearances.

This is one. All phases are dependent and unreal, and you can't think about it, like the moon in the water that cannot be touched. The Buddha took pity on sentient beings for doing futile stupid things, so he advised sentient beings not to look at them.

This is two. The Buddhist Grammar Sutra is based on the practice of no body, no body, no mouth, no mouth, no intention or unintentional, non-action, non-slander, non-slander, no birth, no thought, no place, no end, non-loneliness and non-action.

To put it simply, it is to cling to those false appearances, which are the outward appearance of all things

Waiting is the state of concentration, such as meditation, using the way of contemplating the breath, of course, chanting the Buddha can also be, contemplating the breath, at the beginning it was more scattered, the lifting is very proficient, through the practice is very proficient, and there is no need to contemplate the breath in this way. The mind is able to dwell on that state of pure continuum for a long time without a trace of clutter, and this is called waiting.

It is followed by equal to, and before it is equal citation, of course, both of which belong to the nouns of cultivation and learning. The general position is to explain the profound Dharma, or the teachings, and to summarize the content of the explanation to a high degree, which is the so-called general holding, and the general expression is that the so-called dharani is the mantra.

Those who hold it are called samadhi: one emptiness, two non-wishes, and three non-appearances. After one meditation and two liberations, the third is "waiting", which some people say is the three seals of Mahayana, which is the holding of wisdom and wisdom.

(term) is an alias. Sanskrit used to be called Samadhi, translated as Ding, and the new name is Samadhi, translated as Waiting. It is said that the mind dwells in one realm and is maintained equally.

It is through the two minds of the fixed dispersion. If it is to scatter the mind and the mind is focused on one state, that is, samadhi. Therefore, it is not possible to translate it as a definite.

The seventh chapter of the Wisdom Narrative says: 'Those who hold the mind equally, but in the change of the realm, it is called the equal holding.' Therefore, it is dispersed.

omitted) samadhi, this cloud and so on. The twenty-eighth of the Kusha Treatise says: 'The holder of the equal is determined, and the name is the same.'

Therefore, the deed scripture says that the heart is fixed, and the name is held. This is also known as one-state of mind.

It means not listening to what should not be heard, not saying what should not be said, and not watching what should not be seen, so as to avoid right and wrong, avoid disputes, and be able to be stable and prosperous.

If you don't listen, don't listen, don't look at the historical saying: "Don't look at incivility, don't speak incivility, don't listen to incivility." ”

According to the Analects, Yan Yuan asked Confucius: How should the so-called "self-denial and retribution" be explained? Confucius replied, "Don't see, don't listen, don't speak, and don't move." That is, those who should not see do not see, those who should not listen do not listen, and those who should not speak do not speak.

The Buddhist saying of not listening, not listening, not seeing, not seeing, does not mean not listening, not looking, not paying attention. On the contrary, it is to attain a high level of enlightenment through the practice of listening and seeing: turning a blind eye, hearing but not hearing, having nothing to think about, and speaking silently.

Turning a blind eye, hearing but not hearing, having nothing to think about, speaking silently.