..续本文上一页ent in time, then that in itself can eradicate infinite kalpas of offenses that bind us to birth and death.

　　Those who know how to practice are always in samadhi, while those who don”t are constantly in the midst of falseness. Within samadhi, one produces wisdom, while within falseness one”s stupidity increases. How can one obtain samadhi

　　 One must return the false to the true. We, however, are ever eager to pursue false conditions and unwilling to return to a state of samadhi. That”s why we constantly indulge in discursive thoughts and cannot return to the truth. As a result, the truth becomes false. If you didn”t have so many discursive thoughts, but instead reflected within at all times and worked on your own nature, you would be able to return to the truth. Our Chan session is also for the purpose of turning the false back into the truth, getting rid of the false and keeping the truth. That”s why we have set everything aside to come here to walk and sit. Walking, standing, sitting, or lying down, we must not be apart from "this." To separate from this is a mistake. "This" is just the meditation topic, which we must always bring to mind.

　　So It Is, So It Is, Contemplate at Ease

　　I will explain to you about the period of walking. If you know how to walk, you won”t race. That is not walking. Nor is that to say that a slow pace is walking. How should you do it

　　 You should be very orderly and yet at ease. During the walks you should still be investigating "Who is mindful of the Buddha

　　" We first walk for about fifteen to twenty minutes, and then run. The runs should be once or twice around the hall--three times at most--and then the signal to stop should be given. The runs cannot last too long. If the runs last too long, people get tired and winded, and then they won”t be able to apply their effort. Just run for one or two laps, three at most. Run until you feel that people are just beginning to get warm. As soon as the body heat rises, hit the fish to stop the run. Then start the sitting period. Once the circulation of blood and qi (energy) has come alive, the sit should begin.

　　While sitting, you must be solid and strong like vajra, so that the strength of your sitting is equal to the best. You have to sit for a long time, and then you will attain Dhyana. What is the method for sitting

　　 In sitting, your mind should be calm, and your breath tranquil. Sit upright like a great bell, your eyes contemplating your nose, your nose contemplating your mouth, and your mouth contemplating the mind at all times. Don”t lean to the front, back, left or right. If you can sit in full lotus posture, the vajra posture, that”s the very best. It”s very easy to enter samadhi when you are in full lotus. "I”ve sat in full lotus for a long time, but I haven”t entered samadhi," someone says. That”s because you keep having discursive thoughts and you don”t really know how to practice properly. Full lotus is the best posture, and half lotus (with your left foot over your right thigh) is the second best. If you cannot bear that, then you can sit however you like. When sitting, you should be in a state of unmoving suchness and constant clarity. Curl the tip of your tongue upwards so it touches the roof of your mouth, thus connecting the ren and du energy channels. Once these channels connect, your blood and energy will circulate well and you will feel very comfortable. If you have saliva, you can swallow it down. Your saliva is like sweet dew nourishing your Bodhi sprouts.

　　After sitting for a while, you will begin to feel a warmth. It begins in your belly, spreads throughout your body, and then returns. The repeated experience of warmth is known as the Level of Heat. After a period of time, in which you experience further changes in your body”s "che…

《CHAN: The Essence of All Buddhas》全文未完，请进入下页继续阅读…