I want to learn four Zen and eight decisions. Does anyone know about books, video learning materials or teacher guidance in this field? Thank you very much ! !

Prove Yi Chan first, and join the Real Buddha Post Bar to learn.

It is not difficult to enter the early Zen.

Master Xingwen

Meditation, generally speaking, there are four meditations and eight meditations, and there is one more meditation in Buddhism. There are nine levels of meditation, and each level is gradually progressive, one after another, which is called nine meditation. It doesn't mean that once you meditate, you will reach the realm of God and Buddha, and once you meditate, you will reach the point where you are out of touch. That's not true. They are all second-rate, step by step, bit by bit, and the kung fu is done slowly. You can't say that you don't repair it because it's difficult, and you can't simply not repair the bottom because you haven't reached the highest level.

We used to be misled by rumors. We always thought that meditation for seven days and seven nights, three months and five months, was kung fu and meditation was successful. In fact, you are also called meditation for one minute, but your kung fu is not as good as others'. Or think that it takes several hours to meditate every day, and sit for three hours at a time without sitting. Even sitting for more than ten hours, in addition to resting and eating, come to the seat to meditate. I thought it was called real practice and meditation. I just sit like this every day, sleeping in a daze, and I haven't really calmed down several times. Even if I enter meditation occasionally, I don't know what I am entering or what Zen I am. This is blind practice and a waste of time. If you are a monk, you can also say that your spirit is precious, at least you didn't think of playing tricks to cheat money. What if you are in your family, your job and your family, wife and children? Your life has become a problem. How can you ensure the continuation of meditation?

The key to practicing meditation is correct methods and real knowledge. If you use the right method, you can quickly enter meditation, otherwise you will sit there for decades and still doze off until you die. Only with real knowledge and real Zen experience can we smoothly enter a higher meditation, otherwise we will wander repeatedly in the first meditation or lower similar meditation. If it can really be decided, the first meditation will be decided for one minute and the first meditation will be decided for ten hours. Even ten seconds of concentration is called concentration, not that it takes a long time to settle down. The length is only the difference between the depth of kung fu and the familiarity. Your long meditation time is not necessarily a more advanced meditation method, but it may be just the first meditation. People who meditate for a short time are not necessarily junior. It is possible that people are in the middle of four meditation or four empty meditation. If you can enter the Four Zen for one minute and you can also enter the Four Zen, then he will be taller than us after sitting for ten hours.

If you really don't know the state of meditation, assume that you are meditating. You don't know if you are meditating. You can compare the conditions of the first meditation. If the conditions meet or are similar, assume that you are practicing meditation for the first time. For example, if you feel comfortable when you sit still, you are willing to sit down and feel very quiet. If you feel comfortable, you assume that this realm is the first meditation. Or you can meditate and know that you are meditating, but you just can't figure out what kind of meditation it belongs to. Think of it as the first meditation, preferring to realize it with low-key modesty rather than arrogant estimation. Since you are not sure, you are still not sure what others said, so you don't have to take other people's comments to heart. You should take this as the first Yi Chan, and you will find out later. Why do you think so? Because you are not sure, and you are in a hurry, then your motivation to practice Zen will gradually lose. In the end, you may not practice Zen at all, or you will never be able to improve your realm. In order to let oneself slowly experience Zen, slowly feel Zen flavor, and slowly experience the true taste of the first Zen, so I assume. I'm not asking you to cheat, nor am I asking you to brag in front of others. You have to compare the conditions of Yi Chan, and then you can assume that it is Yi Chan. Moreover, since you are not sure, you can't tell others that you have practiced Yi Chan or other Zen, and you can't preach that your hypothesis is true. Of course, you can't be arrogant and dull about life without practicing Zen, thinking how great you are.

After the hypothesis, I calmed down and felt very at ease. Observe carefully, compare yourself with the requirements of the first Zen, and see if you have reached the standard. Anyone who practices meditation in the right way, after sitting down to a certain extent, will feel calm, not disturbed by other thoughts, and feel comfortable and happy all over. At this time, you can judge that you have settled down. You may still not know whether this decision is deep or shallow, or you don't know what it is, so treat it as the first meditation. I feel stable and happy, and I forget where I am. My body and mind are in that state, I am not anxious or relaxed.

Many magicians can't master the ingenious and convenient methods, and it is very difficult to talk about meditation, so that they don't know how to start, so that they dare not fix it if they want to, and they can't fix it if they want to. Even some Buddhist disciples, as soon as they heard that you were going to meditate, said to be careful to be possessed. In fact, the four Zen and eight decisions are not unique to Buddhism, but also exist in heresy. And sometimes they are more diligent than some of us in repairing the certificate, and they all need hard work. They can all achieve something, and we are still standing still here. Why are we not as good as them as Buddhist disciples? Why are self-righteous Buddhists afraid of problems when they talk about meditation? This is mostly because his knowledge is limited, and mostly because his practical skills are not at home. He doesn't have time to be afraid of jokes, so he just asks you not to fix it. If not, you can't laugh at him. Practice meditation, so there will be deviation, will be possessed. Generally, it is because your method is incorrect and your mentality is persistent and biased, so you will be possessed.

On the other hand, make sure that you can settle down, that is, when you sit still, you feel settled for a long time, and your body doesn't feel pain in all aspects. But when you come out of that comfortable state, you will suddenly find that your legs and feet will feel sour, numb, painful and bloated, but why didn't you feel it when you first entered the state? Because you've just settled down. The calm, free from distractions and comfortable state you just had is already a state of concentration. Congratulations, you can settle down already. When you practice meditation until your body is relaxed, your mind is calm and your body and mind are very comfortable, you won't feel pain when you sit in the same place. Because in the initial meditation, there was only happiness and no pain. If you always feel pain in your body when you meditate, it proves that you are not paying attention at that time. In other words, you feel pain all over as soon as you rest. It may be that you entered the first meditation before you rest. Pain means that you have walked out of the first meditation, but you are still in the previous meditation.

Our skill is still shallow, and the whole body's flesh and blood cannot be strengthened and unblocked. After a long time of concentration, our body will be tired, and we will have backache, leg pain and backache, but we won't feel it when we enter. Because I was very comfortable in meditation just now, I felt backache and leg pain and backache and arm pain after meditation. Some people may have doubts, but they can also settle down. How can they still have backache, leg pain, backache and arm pain? He may deny that he has settled down, and others can settle down. This is typical of being misled by those lecturers. You can settle down, but your skill is still very shallow, your flesh and blood have not been blended to the point of smoothness, and your flesh and blood have not been strengthened to the point of strength. Moreover, meditation is not omnipotent, and the sage who proves the fruit cannot violate the laws of nature. He has to drink water when he is thirsty and eat when he is hungry. No physical pain?

At the beginning of Zen Buddhism, I talked about leaving the five covers, greed cover, resentment cover, sleep cover, regret cover and doubt cover. This is about a fixed environment, not a fixed culture. At the moment of meditation, you should be mindful, of course, there should be no deep greed. There must also be wise observation, of course, there must be no drowsiness and doubts about Buddhism. Regret, restless mind, worry and regret. For example, if a person has done something wrong, he regrets it in his heart and blames himself there. He kept thinking, I am a sinner, I am guilty, I am a sinner, I am guilty, so he can't enter meditation. All five can reach the standard, which shows that your meditation is in line with Buddhism, not heresy. Evil spirits can practice meditation without good dharma. If the five items are still lacking, it shows that our determination is unstable and we must continue to work hard. It should be noted that this is about our present moment of concentration, not about our usual actions. If we have to reach the standard of meditation without five covers, then we ordinary people will never be qualified to practice meditation. Therefore, we think it is difficult to enter the early Zen because of the conceptual mistakes.

Repentance is different from giving up. In meditation, you can't repent, but you can tolerate letting go. The landing point is that the heart is moving, lost for a while, and raised for a while. For example, you need to practice the concept of counting breathing in the first meditation, but when you practice breathing, you temporarily stop observing breathing and just think about the bright realm, and then you enter the concept of breathing, which does not affect you to continue practicing meditation. For example, when you are practicing the first meditation and want to learn the second meditation, you should pay attention to your breathing and the state you are practicing. Your falling heart pulls you back to the first meditation and enjoys the joy of the first meditation, and then you continue to practice the second meditation after awakening. This is because you are used to practicing early Zen and obsessed with the realm of early Zen. Although this is not good, you can continue to practice Zen. Here, descending the elevator is not a meditation that is usually not practiced. Usually, if you don't practice meditation, you may have lost your Buddhist mindfulness and improved your general obsession. Some advanced practitioners of meditation don't understand that putting down the elevator will let him stay where he is. He doesn't think there will be an elevator descending during meditation. He blindly stressed that meditation practice must not lose heart, which led our later Buddhist disciples to find it difficult to practice meditation and felt that their roots could not practice meditation.

The realm of early Zen is awareness, awareness and visualization, not a piece of wood. Therefore, in Yi Chan's meditation, you can hear the outside voice, but you are not persistent and your heart does not follow, so you know there is a voice outside, but you may not know what it is. Whether you can settle down depends on whether your mind can be one-sided. Don't listen to people who don't have real kung fu, saying that meditation is empty, empty, and nothing can be heard or seen. In the meditation of the early Zen, you can listen to the sound and see things, listen without chasing, and watch without changing with the situation.

When the Buddha lived in King Snake City, some people were too respectful to shave off the Buddha's head. There happened to be a child who didn't have so many thoughts in his mind and was not afraid of Buddha, so he shaved his head and hair.

His name was Youboli, and Youboli's parents were there, so he crossed his hands and said to the Buddha, I, Youboli, shaved my head. Does he shave well? The Buddha replied that his shaved head was good, but his bent body was not good. Youboli's parents told you not to bend your body too much to make Buddha uncomfortable. As soon as Youbo listened to his parents, he stood up straight. Li Youbo's parents asked the Buddha again, did Li Youbo shave his head like this? The Buddha replied that he shaved well, but stood too straight. Youboli's parents told you not to stand too straight, which made Buddha feel uncomfortable. After listening to his parents, Uber stood neither too straight nor too bent. Li Youbo's parents asked the Buddha again, did Li Youbo shave his head like this? The Buddha replied that the blowing was very good, but the inhalation was too strong. Youboli's parents told Youboli not to inhale too much to make the Buddha uncomfortable. Youbo listened to his parents and adjusted the inhalation to a fine level. Li Youbo's parents asked the Buddha again, did Li Youbo shave his head like this? The Buddha replied that it was a good shave, but the smell was too strong. Youboli's parents told you not to breathe too hard to make Buddha feel bad. Youbo listened to his parents and adjusted his breathing to a fine level.

In this way, Youbo Li's parents were awed and worried that the child's haircut would make the Buddha uncomfortable, so they carefully asked the Buddha and firmly ordered Youbo to leave. And optimal wave from, also did it one by one. Without a plan in advance, Li Youbo was lost in thought. Starting with physical adjustment, then pranayama, from subtle breathing to Yi Chan, from Yi Chan to the second Zen, the third Zen, and then from income and ambition to the fourth Zen. After Youbo left to participate in the four major meditations, Youbo's parents and onlookers didn't know that Youbo had entered meditation. Why don't you shave off the Buddha's head? The Buddha said to Ananda, Youbo is now the fourth Zen. Put away the knife in your hand. Ah Ch 'ou listened to the Buddha and took the razor from Uber. It can be seen that Buddha didn't want to destroy Ueberri's rare meditation experience. He didn't ask others to disturb Youboli, saying that he immediately decided to shave the Buddha's head.

The story of Youbo meditation tells us that meditation is not sitting in a comfortable place, closing your eyes or listening, observing various situations, practicing acupoints and pulse, sitting for hours, or having an empty mind. Just shaved his head. He listened, watched, stood and shaved his head. He didn't think about the situation or the pulse. He didn't sit for a few hours, and he settled down.

Then we are disciples of Buddhism. We should learn from the teachings of Buddhism and the experience of our predecessors. After reading this story, we should gain something. Don't misunderstand and misinterpret meditation. Don't think that you can't meditate. Don't think that meditation is difficult. Others and children can meditate. Why can't adults meditate? People can practice meditation while doing things. Why can't you practice meditation while sitting still? Don't say that people are deeply rooted, just saying excuses. When it comes to practice, it's a show, and people have big roots. In fact, you don't want to make excuses for yourself. Everything is displayed, so what is not displayed? Even if it is displayed, it is also used as a teaching guide to teach you to follow, not to teach you to make excuses not to fix it, right!

How to enter the first Yi Chan (Anna style)?

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Get familiar with breathing through constant practice: the area between nostrils and upper lip.

After making sure that you are relaxed and carefree, put your heart where your breath touches the skin outside your nostrils, that is, the area between your nostrils and your upper lip. Try to understand the breathing in this area. When you can find breath anywhere in this area, let your heart always know the breath there. Like a bystander, you should be aware of natural breathing with an objective attitude, and don't control or change it, because it will lead to dyspnea and chest tightness.

Make your heart realize that it breathes through the above parts, rather than entering or leaving the body with breathing. Pure Taoism tells a fable of the gatekeeper: the gatekeeper will not pay attention to those who have entered or left the city, but will only check those who are passing through the gate. Similarly, the contact part is like a city gate. Meditators should not pay attention to the breath (breath) that has entered or left the body, but should pay attention to the breath that is passing through the contact part.

Another thing to note is that we should pay attention to breathing itself, not to the hardness, coarseness, heaviness, softness, smoothness and lightness of breathing, as well as the flow, adhesion, heat, cold, support and promotion of breathing. If you notice any of these features, other features will become obvious, which will interfere with your concentration. Therefore, all you should do is to be aware of breathing itself with a holistic concept.

Some meditators can't be aware of their breathing, because their breathing is so thin that they are not used to being aware of it. What should we do? They should keep their hearts in the place where the above breathing happens with a calm and alert heart and know that they are still breathing. As long as you always know that you are still breathing, don't deliberately make breathing obvious. At this time, it is important to keep a clear head.

As long as they remain vigilant and patient, gradually, they can detect subtle breathing. If you can get used to being aware of subtle breathing, it will be of great help to cultivate deep concentration.

You should take the middle road, that is, practice moderately and diligently. Don't overdo it, because it will cause a lot of troubles, such as tension, headache, fatigue, etc. Don't underestimate your diligence, because it will leave you in a daze, daydreaming or dozing off. Therefore, it is enough to pay a proper amount of diligence to continuously know that breathing is enough.

When you have delusions in your heart, don't pay attention to those delusions, but guide your heart back and pay attention to breathing. It's no use being paranoid or angry with yourself. Because that will only make your heart more scattered or fall off. However, by ignoring those delusions, you can gradually alienate yourself.

By constantly and consciously breathing, you can gradually get familiar with breathing, which is the correct way to deal with delusion. If your heart is often full of delusions and distractions, you can meditate in your heart while being aware of breathing: "Breathe, breathe; Breathe, breathe ... "to help you live with peace of mind. Alternatively, you can use the method of calculating interest: choose a number between five and ten, and then count from one to that number regularly.

For example, if you choose to count to eight, you can silently say' inhale' when inhaling; When exhaling, say' shout' in your heart; At the end of exhalation, count "one" silently. Similarly, at the end of the second exhalation, count "two" in your mind … so count from one to eight, then from one to eight, and repeat it over and over again. When you count your breath like this, your attention is still on your breath, not on the numbers. Because numbers are just tools to help you focus on your breathing. You should continue to count your breath until your heart is calm and stable, and then you can stop counting your breath and simply be aware of it.

Fourth, focus on breathing: breathing itself.

When you can breathe continuously for fifteen to twenty minutes, you are quite familiar with breathing. Then, you can focus on breathing.

Finally, while you are aware of breathing, you also know the place of contact. At this point, you try to narrow your mind's attention to "breathing itself". Doing so can make your mind more and more focused.

The fifth point: focus on every moment of breathing: holography-breathing time.

When you can concentrate on breathing for more than 30 minutes, that kind of concentration is quite good, and you can concentrate on the hologram of breathing. It means that when every breath, from beginning to end (beginning, middle and end), you contact them, focus on them, and don't miss anything.

By focusing on every moment of breathing, your concentration will become stronger and deeper. Because there is no free time, let your heart think about other things.

You will know that sometimes breathing is long and sometimes breathing is short. The length here refers to the length of time, not the distance. When breathing slowly, breathing time is long; When breathing fast, breathing time is short. But don't lengthen or shorten your breath intentionally, and keep breathing naturally. No matter whether your breath is long or short, you should concentrate on holography.

If you can keep practicing like this, your concentration will become more and more stable. If you can continue to concentrate on breathing for more than an hour in each meditation, sit quietly at least five times a day, and so on for at least three days.

Soon, you will find that your breath becomes Zen. At that time, you can learn to go to a higher level in peace.

You should remember the above points of practicing the concept of peace and implement them seriously. No matter what posture your body is in, you should practice like this. At the end of each meditation, you should continue practicing without interruption. It means when you open your eyes, loosen your legs, stand up, walk, etc. You should continue to pay attention to breathing. In daily activities, you should be aware of breathing continuously when walking, living, sitting and lying down, at any time and anywhere.

Don't think about other goals except breathing, so the time for practice is getting less and less, and finally you can practice continuously without interruption. From the time you wake up in the morning to the time you fall asleep at night, you should practice diligently and persistently.

If you can be so diligent, you are likely to reach stability during a meditation camp (that is, the first meditation or meditation).

Ambannian (focus on breathing) advanced: when breathing is okay.

There are four stages in cultivating concentration by thinking calmly, namely, focusing on (1) long breath, (2) short breath, (3) holography and (4) micro breath.

You should understand that it is possible to combine the three stages into one, such as focusing on long gas, holography and micro gas at the same time. This means that when your breath is long and fine, you should realize that the fine long breath passes through it at the same contact point.

If your breathing is not normal, you can continue to maintain your motivation to breathe normally.

In this way, when your concentration is improved, your breathing will become fine. At this time, you must have a strong desire to understand long breath, hologram and micro breath, and focus on breathing through the same point from beginning to end.

If you can practice like this, you may succeed in getting the first meditation.

Sometimes, it is also possible that short gas, holography and micro gas are combined into one. At this time, you should concentrate on passing through the hologram of the tiny message at the same point.

If you can practice with strong will and joy, your concentration will improve and your breathing will become more and more subtle.

At this time, don't feel disappointed or anxious because your breathing becomes unclear, or your attention will drop. In fact, it is a good phenomenon that breathing is getting thinner and thinner. Why? When your concentration reaches a certain level, Zen will appear and your mind will automatically focus on Zen.

At this time, if your breathing is still thick, it will interfere with your concentration on Zen, and your heart will immediately pay attention to breathing and Zen, so your concentration will not be further improved.

Therefore, it is good to breathe more and more carefully, and you should be glad that you are used to it and are familiar with it. Improve mindfulness and continue to focus on tiny breaths. However, you should also pay attention to this: keep breathing naturally and don't deliberately make your breathing longer, shorter or thinner. If you control your breathing in this way, your intensive and selective branches will be too strong, and your concentration will gradually decrease. We should focus on breathing according to its natural state. When the concentration increases, breathing sometimes becomes longer and sometimes becomes shorter.

No matter whether your breathing is long or short, you just need to focus on breathing from beginning to end. When the concentration is better, you can continue to focus on holography with the motivation to breathe thinner.

When breathing naturally becomes fine, whether it is long or short, we should continue to focus on the hologram of fine breathing.

If you can focus on the micro-breathing hologram for more than an hour or two every time you sit still, your concentration will be quite good.

This is a critical moment. You must continue to practice with great care, stop all delusions and conversations, and always keep mindfulness and focus on breathing whether you are walking, living, sitting or lying down.

If you can focus on subtle breathing for more than an hour in each meditation for at least three days, Zen will usually appear.

For some meditators, light appears before meditation; For some meditators, the Zen stage appears before the light.

Whoever comes first, the meditator must distinguish between Zen and light. Zen is different from light just as the sun is different from sunlight. Light can appear anywhere in your body, even around you, and Zen will only appear near the exit of your nostrils.

Except the end of the heart, all the hearts that depend on the place where the heart depends can produce many spiritual phenomena (material phenomena). If we analyze them, we can see that each color cluster contains at least eight color methods, namely, boundary, water boundary, fire boundary, wind boundary, color, fragrance, taste and element.

If it is a strong heart, the color will be bright, and its brightness will appear in every part of your body.

Furthermore, the rings of fire in these color groups can produce many seasonal color groups, and the colors inside are also more vivid.

Seasonal color gathering spreads not only in vivo, but also in vitro. The distance of propagation depends on the intensity of concentration.

The greater the concentration, the farther these chromophores can spread. Brightness comes from the brightness of colors in these psychological and seasonal color groups.

However, you should not focus on light, but only on breathing. At that time, breathing was usually very thin.

In order to be aware of subtle breathing, you must keep continuous and moderate progress, remember subtle breathing and clearly understand subtle breathing.

If you can practice like this, your concentration will continue to improve, and a peaceful meditation will appear at the exit of your nostrils.