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隆波帕默尊者:两种三摩地(强力推荐)

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发表于 14-12-2016 07:48 PM | 显示全部楼层 |阅读模式
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隆波帕默——看见真相(The Teachings of Venerable Pramote Pamojjo:To see the truth
By Jess Peter Koffman Edited by Bhikkhu Korakot Kittisobhano

隆波帕默尊者的简介

隆波帕默尊者住在泰国,春布里省,斯里拉查市的Suan Santidham(宁静的佛法园)。他为那些热切寻求正确理解中道及修行进步的禅修者教导佛法。曼谷的居民凌晨出发驱车一个半小时,日出前到达Suan Santidham外排队,进入中心就座,聆听隆波的大众中开示,或小参提问及听取隆波的个别指导– 这称之为 “交作业”,等隆波听后说“很好”或“需修正”。 隆波于2001年出家。他七岁就开始精进禅修,他遇到过多位老师,他认为最重要的老师是隆波顿,隆波顿师从于嫡系泰国东北部森林比丘法脉的隆波曼。






Two Kinds of Samadhi (两种三摩地 )

Suan Santidham, November 12, 2010(2010年11月12日)


It is really a shame if we don’t develop the wisdom to see the nature of reality. Most people in this world are lost, entranced by and perpetually under the influence of the defilements such as greed, anger and ignorance. We spend our lives trying to get more of what we want and pushing away what we don’t want. We are completely deluded about the natural way of things. In every moment that we are not aware of what the body or mind is doing, we are under the spell of the defilements; that is, we are not mindful. Many people have good concentration, but concentration isn’t always a virtuous thing. Mindfulness and wisdom are always virtuous. We need mindfulness to bring about wisdom, and we need wisdom to liberate us from suffering.

如果我们不去开发智慧去看见真相,那确是一件令人感到遗憾的事。这个世界上的大多数人都迷失了,进入并长久地在贪嗔痴的影响掌控下。我们生命时间就花在这两件事上:设法抓取更多我们想要的,推开我们不想要的。而对于事物的自然本来面目,我们完全是愚痴无知的。每个刹那我们若不觉知当下身心的状态,我们就在烦恼的魔力下,我们就没有了正念。许多人禅定功夫很好,但禅定不总是有益的。正念和智慧总是多多益善的。我们需要正念带给我们智慧,需要智慧引导我们解脱。

We need to have the mindfulness that sees the arising and falling of physical and mental phenomena. Mindfulness knows what arises, and wisdom sees the characteristics of what arises. Specifically, wisdom sees at least one the Three Characteristics: anicca, dukkha and anattā. So mindfulness knows what arises, and wisdom understands the truth that what has arisen is impermanent, does not persist and is beyond control. One who is able to see clearly and fully that whatever arises also falls away has reached the first stage of enlightenment, stream-entry (sotapanna). He or she sees that there is no self in all of this.

我们要有正念看到身心现象的生灭。正念了知现象的生起,智慧看到现象的本质。具体地说,智慧至少看到三法印中的一个,三法印是指:无常、苦、无我。因而正念了知现象的生起,智慧理解真相:那就所生起的一切现象都是暂时的,不会持续的,不受我们控制的。一个人若他能清楚地完全地看到现象的生灭,那么他就达到涅槃的第一个阶段:入流果(须陀恒果)。他或她看到一切现象“无我”。

It is possible, however, to have mindfulness but not develop Vipassana wisdom. Many people believe they are watching their minds but are merely holding their minds still. There is mindfulness watching the mind, but the mind is left motionless and is not able to show its true characteristics. The mind actually arises and falls each moment just as other phenomena do. This characteristic of arising and falling is called anicca. If the mind is good, bad, happy or sad, each only lasts a short time. This is dukkha. Things arise and fall out of their own cause and are not under our power. This is anattā. Anattā does not mean that nothing exists at all. This is a wrong understanding (micchā-ditthi). Anattā means that something arises out of its cause and not because we want it to. There is no control. Attempts at controlling the mind will not result in wisdom.

然而有这么一种可能性:有正念但并没有发展内观智慧。许多人认为他们在观察心念,但仅仅是静止了他们的心。正念在观察心,但心静止不动了,不能展示它的真实特征。事实上心和其他现象一样,每一刹那生起灭去,这种生灭的特性就叫“无常”。如果心一会儿好一会儿坏,一会儿高兴一会儿悲伤,每种状态都只持续一会儿,这就是“苦”。万事万物生起灭去都是基于它们自己的原因,不受我们控制的,这就是“无我”,“无我”不是完全没有事物存在的意思,那是错误地理解。”无我“意味着事物的生起是基于它自己的原因而产生的,不是因为我们想要它而产生的,我们不能掌控。试图控制心念不会产生智慧。

~ Wisdom arises when there is concentration or samādhi. Formally put, samādhi is the proximate cause for wisdom. However, samādhi is of two kinds and only the second one is conducive to wisdom.

入禅定或三摩地时,智慧会产生。正式地说,三摩地是产生智慧的近因。有两种三摩地,只有第二种才有助于智慧的产生。

The first kind of samādhi is calld object-examination (āramma-n’ūpanijjhāna). This is when there is just one object of attention and the mind sticks to this object and is rendered still. The mind is very focused and peaceful in this state. An example is meditation on breathing. The mind moves down into the breath and clings to it. Another choice for this type of meditation is the rising and falling of the abdomen. The meditator will let his mind sink down into the movement of the abdomen and rest there peacefully. In walking meditation, those who hold their focus on the feet are also exhibiting this first type of samādhi. It is also accomplished if we use our hands as our object of meditation, moving them in prescribed ways and focusing on them intently. This first type of samādhi, object-examination, is accomplished during calmness meditation, otherwise known as Samatha meditation. Even using the mind itself as the object of meditation can bring us into this type of samādhi. Watching the mind isn’t always Vipassana. If we watch the mind incorrectly, and hold it still, we are just doing Samatha. It is the same as intently keeping our mindfulness on the breath.

第一种三摩地,称之为目标调查法(āramma-n’ūpanijjhāna)。只有一个目标,心锁定在这个目标上而达到宁静。在这种状态下,心非常专注和宁静。比如观呼吸,注意力投入到呼吸上去,粘着它。又比如观察腹部的起伏,禅修者将心沉入到腹部的起伏运动中,然后安祥地停留在那里。又比如经行,如果行者将注意力专注在脚上,也是修第一种三摩地的表现。又比如如果我们将我们双手作为禅修目标,按指定的方法移动,有目的地专注在这上面,也可以达成第一种三摩地。第一种三摩地,目标调查法,又称之为奢摩它,能达到宁静的状态。甚至我们也可以把我们的心当作禅修目标时,而进入这种三摩地。因而观心不完全都是毗婆舍那(内观)。如果观心不正确,心止静了,我们就在修奢摩它,它和刻意将正念锁定在呼吸上一样,是在修奢摩它。

The mind is of the nature to know an object. The object is that which is of the nature to be known. So if we watch the breath, the breath is the object; the breath is what is known. If we watch the body standing, walking, sitting and lying down, the body is the object; the body is what is known. Greed, anger and delusion are things that are known. The mind is what knows these things. The mind itself can be both known and that which knows, but it is not both at the same time. Everything happens in succession. The process can only be described as a succession of minds or mental moments. At one mental moment the mind is angry. In the next moment, the mind knows this. The mind that is angry is gone and replaced by the mind that knows. The mind is the one that knows all five of the khandhas or aggregates (see glossary). When the mind itself is known, it is functioning as the object.  No matter what the object of meditation may be, if we are focusing in on it, we are practicing Samatha and will achieve āramma-n’ūpanijjhāna, the first kind of samādhi.


心的自然属性是去知道一个目标,这个目标是被知道的。如果我们观察呼吸,呼吸就是目标,呼吸是被知道的。如果我们观身体的行住坐卧,身体就是目标,身体是被知道的。贪嗔痴是被知道的对象,心是知道这些的知道者。心它本身既可以作为知道者,也可以作为被知道者,但不是在同一时间发生。所有事物相续发生,这个过程可以描述为刹那刹那的心相续的过程。此刻心生气,下一刻心知道前一刻生气发生了。生气的心走了,知道的心取代了它。心知道五蕴(见词汇表)。当心是被知道时,它当作目标。不管哪种禅修目标出现,如果我们专注于它,我们就在修奢摩它,会达成āramma-n’ūpanijjhāna, 第一种三摩地。

If we are looking to practice Vipassana meditation, then we need to learn about the second kind of samādhi. It is called characteristic-examination (lakkha-n’ūpanijjhāna). This samādhi is one that is stable in the sense that it remains separate from phenomena. It allows us to see the true characteristics of body and mind, of mental and physical phenomena (rūpa-nāma). We may see the body is not us but is just matter, or the working of elements, or just processes of sensory input and interpretation. In the second type of samādhi, the mind is the stable and unattached watcher or knower. The term “the knower” (thai; pu-roo) was a very common one in the Thai forest monk tradition for many years and this is the samādhi I am speaking about here. Twenty or thirty years ago, there was an abundance of great masters in the Northeast using this term “the knower”. We could travel from temple to temple and pay our respects to these wise elderly teachers. But as the number of genuine masters decreased, the comprehension of the knower also followed suit. The kind of samādhi where the knower arises is essential for seeing the truth, seeing the Three Characteristics. The knower is the colloquial term for concentration of the characteristic-examination variety. It is the place from where we can practice Vipassana. In a few moments, I will describe how we can practice so that the knower can arise.


如果我们希望修毗婆奢那,我们就需学第二种定,它称之为特性调查法(lakkha- n’ūpanijjhāna)。这种三摩地心持续稳定,从现象中分离出来。它让我们看到身心的特征,看到心理现象(名)和物质现象(色)的特征。我们可以看到身体不是我们的,只是物质,或运动着的元素,或只是感官输入和传译的过程。在这种三摩地中,心是稳定的,心是不粘着的观察者或知道者。“知道者”(泰语,pu-roo)作为一个常用语,多年来在泰国森林比丘传统体系中使用,也就是我现在提到的这种三摩地。二三十年前,在泰国东北部有许多伟大的长老,他们经常使用“知道者”这个词。我们一个寺院一个寺院地去拜访这些长老。可是随着真正的大师们的人数的减少,对“知道者”的理解力也跟着减退。在这种三摩地中,“知道者”会生起。这种三摩地是看见真理看见三法印的必需条件。“知道者”是特性调查法的口语化说法。它就是修毗婆舍那的着手处。等会儿我会告诉你们怎么修,以便“知道者”生起。

When we practice meditation, it is important to know which kind of samādhi is appropriate for us at any given time. If the mind is very restless and needs to be in a more peaceful and restful state, we can practice Samatha to achieve object-examination. The mind in this state is attaching to an object of meditation and not wandering elsewhere. It is peaceful and staying with the object without force. If we are still forcing, then it is not genuine concentration of this kind. The mind is not happy when we are forcing it. We need the mind to be relaxed and happy with its object of meditation. We can choose any object of meditation within the body and mind, breathing, the abdomen, a mantra like “Buddho”, hand movements, or foot movements when walking, but we must pick something that we are happy to be with. If the mind is happy while being with the object, then it won’t run off looking to do something else. It doesn’t need to be forced because it is happy where it is. If the mind is restlessly thinking, and we try to force it still, it will become even more restless. Notice that when we try to be peaceful and the mind won’t oblige, we get even more agitated and stressed than we were at the start! The more we want to be peaceful, often the less peaceful we become. Therefore we need to find a happy place for the mind for this kind of samādhi to be achieved.

禅修时我们要知道这个特定的时候修哪种三摩地适合于我们,这一点很重要。如果我们非常焦躁不安,需要安静和休息一下,我们就练习奢摩它,目标调查法。此时,心就附着在一个目标上,不四处漫游,它很平和,毫无压力地停留在目标上。如果我们还有压力,那就不是真正的禅定。当我们有压力时心不会快乐。心放松,并且快乐地停留在禅修目标上。我们可以选择身心内的任意对象作为目标,如呼吸、腹部、念诵“佛陀”、手移动、脚移动,但我们要选择我们所喜欢的目标。如果心喜欢这个目标,它就不再会跑开寻找别的事去做了。当心喜欢它所附着的目标时,就不需要用力了。当我们的心想过不停时,如果我们强迫它停下来,它会变得更焦躁不安。注意,当我们努力想达到宁静时,心不乐意,我们反而变得更加焦虑,所感受到的压力比起初更大。通常是越想得到宁静越得不到。因而我们需要找一个令人感到快乐的目标来练习这种禅定,以达到内心的宁静。

When I was young, I was very happy watching the breath, and so I would watch it each day. The reason why the mind runs around looking for this and that is because it is incessantly looking for happiness. Our decision to listen to or to read this Dhamma talk is because we are looking for happiness. After we finish listening or reading, we may look for something tasty to eat to once again in pursuit of happiness. Then after we eat and feel full, we think we will be happier if we take a rest. The mind and body are running around looking for objects to bring happiness constantly. However, if the mind is happy with the object it is involved with already, then it will not go off looking for something else. This is the secret to proper Samatha meditation. This is how we can stop the busy mind and have a restful time of peace.

当我年幼的时候,我非常喜欢观察呼吸,每天都练习。心跑来跑去,寻找这个寻找那个,是因为它在不停地寻找快乐。我们决定来听法谈或读佛经,是因为我们在寻找快乐。听读完了之后,我们可能去找些可口的食物来吃,这也是心在寻求快乐。吃饱后,我们想如果休息一会儿我们会感到更快乐。身和心四处跑寻找目标,以希望不断地带来快乐感。但是心已经对它所专注的对象感到满意了时,它就不会跑开去寻找别的事了。这就正确修奢摩它的秘密。这就是我们怎样让忙乱的心停歇下来而有宁静祥和的片刻。

Samatha has an important purpose. We need it to rest the mind so it can have power and fortitude. If we don’t practice Samatha and achieve the first kind of samādhi, our Vipassana practice will be greatly hindered. We won’t have the fortitude and momentum to keep up the practice. Those of us that watch the mind well will see that the mind cannot walk the path of wisdom all the time. It will need to rest. The mind will move into Samatha automatically at times, staying still in one place. In fact, it does this even more often than Vipassana. Wisdom comes up just for a short while at a time, and then the mind becomes still again.

奢摩它有一个重要的目的,那就是它能使心得到休息,从而使心获得坚韧的力量。如果我们不修奢摩它,我们的毗婆舍那观禅会受到阻碍,我们就缺乏毅力和动力来持续练习。我们中有些人观心观察得很好了,他们会发现这颗心不是所有时间都走在通往智慧的道路上,它有时需要休息,它不时会自动地进入奢摩它,静静地停留某处。事实上,它入奢摩它的频率比修毗婆舍那的时间还多,智慧每次只会生起一会儿,然后它就再次进入安静的状态。

A word of warning to those that prefer to watch the mind: make sure you keep up Samatha practice as well. It is essential in order to keep the mind fresh and powerful enough to walk the path of wisdom well. Those without the first kind of samādhi will have trouble doing Vipassana for longer periods. Wisdom may arise briefly and then the mind will go off on a thinking tangent. Those that are too attached to Samatha should be careful too. The mind may be resting well for a while but then go off into dazes or dream states.

对于那些喜欢观心的禅修者我给予一个建议:确保你也保持修习奢摩它,它是一个必需的因素。这是为了让心保持清新有力,让你在这条智慧之路上走得更好。那些不修练习奢摩它的内观行者,当他们进行较长时段毗婆舍那禅修时,他们会遇到困难,智慧只是短暂地生起一下,然后心又掉进妄想的状态里去了。那些粘着奢摩它的禅修者同样要小心,心休息得非常好之后它可能进入到一种恍惚梦幻的状态。

I spent 22 years as a youngster practicing only Samatha, and happily being with the breath. When the mind was busy, I would meditate on the breath for a while and make the mind peaceful. I knew nothing of the knower and was just looking for peace. Then I started going to temples and frequently heard the term “the knower” and became interested in the path of wisdom.

年轻时我修了22年的奢摩它,非常快乐地观呼吸。当心忙乱时,我观察一阵子呼吸,使得心归于宁静。我不知道“知道者”,仅仅寻求宁静。后来我去拜访不同的寺院,不时听到人家提到“知道者”这个词,就开始对通往智慧之路感兴趣。

The knower is the mind that knows. The object is that which the mind is knowing. When we are watching an object, know when the mind has gone off to think. Know the body is breathing or the body is moving and then know when the mind has strayed from knowing the chosen object. Keep knowing the object and then know when the mind sinks into the object or when it moves to something else. If we watch the movement of the arm, know the arm is moving. When the mind moves in towards the arm (as in Samatha) know that it is doing this. When the mind moves off to think, know this too. If we continuously are able to notice on time when the mind is moving towards the object to focus in on it, or away from the object to get lost in something else, then the mind will become the knower or watcher. It will separate out as the one who knows, the awakened and joyful one. It is the opposite of the one who is lost, infatuated or entranced. The lost one is the thinker, deluded and entranced in a fabricated reality. We need to learn to be the watcher or knower and rise above the thinker and the world of fabrication.

知道者是指能知的心识,目标是指心所知道的对象。当我们正观察一个目标时,心跑掉去胡思乱想了,知道心跑掉去胡思乱想了。呼吸时,知道;身体移动时,知道;心从所选择的目标上离开了迷失了时,知道。持续地知道目标;当心进入到目标里去了时,知道;当它移到别的地方去了时,也知道。当心的注意力移向手臂时,知道它正在做这个;当心开始妄想时,知道。心进入目标专注于它时,知道;心离开目标迷失在别的东西上,知道。如果我们持续地及时地知到,这样,心就成为知道者和观察者。此时心作为知道者、觉醒者、喜乐者,分离出来。它是迷失者、迷恋者、进入者的反面。这些迷失者是一个虚构的世界里的思考者、愚痴者、进入者。我们要学习成为观察者或知道者,要超越思考者和这个造作的世界。

The knower (samādhi of the second kind) arises when we practice meditation as I have described. When it arises, it does so with either happiness or equanimity. We cannot intend for the knower to arise. It arises of its own accord when the mind has enough fortitude. The idea about fortitude can be illustrated in the case of someone who is perpetually bad. Such a person doesn’t need to intend to do bad things because he is bad already. The badness has fortitude and momentum. Thus unseemly acts are committed effortlessly, without prompting.  Good people do good things with ease as well. Many of us can notice that our minds naturally want to read or listen to the Dhamma without any prompting. Similarly, the knower arises unprompted out of the fortitude of our practice.

当我们按我所讲的方法去禅修后,知道者(第二种三摩地)会生起。知道者生起时,心快乐而平静。我们不能刻意想让知道者生起。当势力积累得足够时,知道者就自然生起了。怎样理解势力呢?比如坏人,这种人不需要刻意去做坏事,因为坏的惯性已形成了势力,不善业对他说做起来毫不费力,不需要外在的推动。好人做好事也非常容易。你可注意到我们的心自然想要听法谈或读佛经,不需外在推动。同样地,我们长期坚持不懈地练习后,知道者会自然地产生。

We must practice to wake our minds up out of the world of thought and fabrication. The thinker opposes the knower; when we are not knowing, we are thinking, interpreting, and fabricating.  Our practice is to simply know whenever the mind leaves the object of our attention. Notice when it goes out think, see, hear, smell, taste or feel. Notice when it sinks down to cling to a meditation object as well. If we do this repeatedly, we will reach the second kind of samādhi, characteristic-examination, and the mind will be in the appropriate state to practice Vipassana.

我们必须通过练习将我们从念头与虚构的世界中唤醒。思考者的反面是知道者。当我们不知道时,我们就在思考、揣译、造作。无论何时我们的心离开了目标时,简单地去知道。当心去想、看、听、闻、尝、感觉时,知道。当心落入粘着目标时,知道。如果我们这样反复练习,我们将达到第二种三摩定,特性调查法,心就处于修练毗婆舍那的合适的状态。

For both kinds of samādhi, the principles are quite easy. In the first kind, choose an object in the body or mind that we are happy with. When the mind is happy, it will stay concentrated and have no need to look for happiness elsewhere. In the second kind, we watch a meditation object and notice whenever the mind goes away from or towards it instead of just knowing it.

对于这两种三摩地,原理相当简单。第一种,选择一个我们喜欢的身心目标。当心喜欢这个目标,它就专注于这个目标,无需另找他物。第二种,我们观察一个禅修目标,但不是仅仅知道这个目标,而是无论什么时候,当心离开了目标或进入目标时,注意知道这个情况发生了。

Let’s take the example of the mantra “Buddho” as our meditation object. We could just as easily choose the breath, the body or part thereof. For the first kind of samādhi, we practice Samatha. We happily keep our attention on the repeated word "Buddho". The mind eventually stays with and clings to “Buddho”. It becomes still and peaceful. If we are practicing the second kind of samādhi, we keep the mind on “Buddho” just the same, but our perspective is different. Instead of staying with “Buddho” to become calm and still, our objective is to recognize each time mind has left “Buddho” and recognize each time the mind over-focuses on it. The knower will arise and can walk the path of Vipassana wisdom. It will watch mental and physical phenomena passing by from a distance, and it will do so with impartiality. It is as if we are standing on the riverbank and watching the water flow downstream.  

比如,让我们以念诵“佛陀”为例说明两种定,我们也可简单地选择呼吸、身体、身体部分作禅修目标。若是第一种三摩地,我们修奢摩它,我们快乐地将注意力保持在这重复的咒语“佛陀”上,心最终会停留和粘着在咒语“佛陀”上,心就变得宁静平和。若修第二种三摩地,我们同样不断重复念诵”佛陀”,但我们的侧重面不同,不是通过停留在咒语“佛陀”上而达到平静,而是每次心离开“佛陀”时,知道,心过分粘着在“佛陀”上时,知道。知道者将生起,我们就能走在毗婆舍那智慧的修行道路上。心有距离地、平等地观察身心现象流过,好象我们站在河岸边,观流水滔滔而下。

I often like to summarize the correct practice in the following way: Have mindfulness and know bodily and mental phenomena as they really are with a mind that is stable and impartial.


我常常喜欢用下面的话来总结什么是正确的修行,它就是:有正念,并以稳定、中立的心,如实知道身心现象。

Firstly, we need to have mindfulness recognizing what arises in the body and mind. Then “to know bodily and mental phenomena as they really are” means that wisdom sees their true three characteristics. In order to have the wisdom that sees the Three Characteristics, the mind must be stable and impartial to phenomena. The knower, the awakened one that I spoke of, is the one that is stable. By stability, I mean the mind remains rooted in awareness; it is not attached to phenomena and doesn’t slip down into them. It also doesn’t get lost in liking or disliking what arises. It is impartial, unbiased, equanimous.

首先我们需有正念认出身心内什么发生了。接着“如实知道身心现象”意味着智慧看见三法印心必须对一切现象稳定中立,以便有智慧看见三法印。我所提到的知道者、觉醒者,是指稳定的心。稳定性,我的意思是指心的觉察力有了稳固的基础,它既不粘着也不进入现象。现象生起时,它也不会迷失在喜欢与不喜欢上。它是公正的,无偏见的,平等的。

Keep practicing to develop mindfulness, develop samādhi and develop wisdom. If any of us find what I say difficult to understand, then read and listen to what I say again and again. Many people have seen how much their lives have changed for the better once they correctly understand the principles of meditation.

持续不断地练习,以培养正念,发展定力,开发智慧。如果你们中任何人觉得对我所说理解上感到困难,那么请反复多次听或读我说的法谈。许多人看到了他们的人生发生了很大改变,变得更好了。这是在他们正确理解掌握了禅修的原理后发生的。

Can we notice that the mind prefers to think than to know? And when it wants to know, it then sinks down and over-focuses. Keep watching in the ways I describe and our practice will flourish. We will become very sharp at distinguishing what kind of samādhi to practice at any given time. We will know when our mind should be made peaceful and when it is suitable for walking the path of wisdom. This is all not as hard as we may think. I have explained Dhamma practice in great detail. Now let’s put the teachings to work.

你能否注意到比起“知道”心更容易去“想”?而当它想要”知道“时,它又投入其中过分关注。按我所讲述的方法持续地观察,我们的修行就会开花结果。我们就会非常敏锐地知道,哪些时刻该修哪种禅定。我们知道心何时需宁静,何时适合开发智慧。这没有我们想象地那么难。我已经就修法作了详细解说,现在让我们实践练习所学的。

感恩尊者的开示。愿以分享此文功德,回向一切众生,回向无上菩提,回向四众和合,回向正法久住。Sadhu x 3

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发表于 26-12-2016 09:40 PM | 显示全部楼层
三种 菩提心

1. 不犯戒:三净肉
2. 凭良心:学吃素
3. 心清净:素食者吃三净肉时能看开
                肉食者啃生黄瓜时能看开

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发表于 27-12-2016 12:39 PM | 显示全部楼层
sadhu x 3

简单说,第一种是止,第二种是观。 是吗?
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发表于 28-12-2016 11:56 AM | 显示全部楼层
本帖最后由 子房学韬 于 28-12-2016 11:58 AM 编辑
Quest716 发表于 28-12-2016 09:52 AM
举重是很艰苦的锻炼。有一次,建庙的时候,承包商很懒惰不想动,年老的虚云法师看到,就不知道怎样自己去轻易举起一大块很大很重的巨石头。
contractor他们看到吓一大跳。赶快开工建庙。
有时我在想这力量怎么出来 ...
youtube是越来越普及了,居然有耶~

原理和这个一样的啦~

简单讲是:致心一处,无事不办啦~
要做出来... ... 成本超级非常贵啊~!!!

其实就是这两种三摩地的菩萨版..
把目标从自己的身心,改成花草石头...

佛教...
现在好像只有修金刚乘的,
才比较多人炼这个... ...
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