2.
2. It is meaningless to read books on spiritual cultivation and to understand the reasoning without seeking actual proof. In the current era, the best and easiest to achieve, is the Tibetan law of the Great Perfection, can be instantly enlightened. The Great Perfection method, the heavenly blessings of all beings, can be practiced, when the chance to repair the world, very rare!
After the Sixth Patriarch, Zen Buddhism is no longer suitable for human nature, and the best way to help modern people is the Great Perfection Method. As Master Lotus Washi predicted, when the iron bird (airplane) flies, the Great Perfection Law will spread all over the world.
Recommended practice of the two books: Vowel Elder's "Great Handprints Explained".
Vajra Tantra Mahamudra by Tambay Wangshu Rinpoche.
To practise Mahamudra, one must pay homage to a master with the title of "Rinpoche" and take initiation.
Gurus with the title of "Rinpoche" are not only enlightened, but also have enough evidence to be able to give empowerment, and are not living Buddhas in the ordinary sense of the word.
Go to the Dhelung Monastery in Jiuzhi County, Guoluo County, Qinghai Province
Go to worship: Dampel Wangshu Rinpoche as a teacher
Or the Atsong Monastery in Paiyuk County, Ganzi County, Sichuan Province: Jiang Yang Chokyi Nyingma Rinpoche
Practice of the Great Perfection Law, can be born enlightened!
3. The so-called Nengyen practice is to recite the name of one Buddha throughout one's life, until one's mind is not in turmoil. The first thing you need to do is to get to a place where you can be born in the world of bliss. Do not use the method of observing the mind to recite the name of the Buddha, but use the method of taking in the mind to recite the name of the Buddha. In the Lama Sutra, the Bodhisattva Daisetsu said, "The first one is to take in all the six roots, and to achieve samadhi through the succession of pure thoughts. When reciting the Buddha's name, the heart (the root of the mind) should recite clearly, the mouth (the root of the tongue) should recite clearly, and the ears (the root of the ear) should hear clearly. When the mind, tongue, ears, and three roots are all absorbed in the Buddha's name, the eyes will not look around, the nose will not smell other odors, and the body will not be lazy and slack, which is called taking in all six roots. Taking in the six roots and the idea, although not all without delusion, the school they do not take in, then the heart is much cleaner, so the name of the net idea. Pure thoughts, if you can often follow each other without interruption, from the heart to one.
The so-called ten thoughts of remembering the number of people, when reciting the Buddha, from one sentence to ten sentences, must be read clearly, and still have to remember clearly. The first ten sentences have been, and must be from one sentence to ten sentences read, not twenty-thirty. With the memory, can not pinch the beads, only by the heart to remember, if ten sentences straight remember for difficult, or divided into two gas, then from one to five, from six to ten. If the effort, when from one to three, from four to six, from seven to ten, for three gas read. Read clearly, remember clearly, listen clearly, delusion nowhere to foot, a mind is not chaotic, long when the ear of self-accomplishment. We must know that this ten ideas, and the morning ten ideas, take in the delusion is the same, the effort is very different. Morning ten thoughts, only a breath for a thought. No matter how many Buddhas. In this case, one sentence of Buddha is one thought. In the other case, only ten thoughts in the morning is enough, but if there are twenty or thirty, it will hurt the qi and cause illness. But here, if you recite one sentence of Buddha, your mind knows one sentence. If you recite ten Buddhas, your mind will know ten. From one to ten, from one to ten, even if you read tens of thousands of times a day, you will remember it as such. Not only does it remove delusion, but it also nourishes the mind. It is fast and slow, and there is no obstruction. From morning to evening, it is suitable. Compared with those who pinch the beads to memorize the number, the benefits are different. In their case, the body is exhausted and the mind is moved, but in this case, the body is relaxed and the mind is at ease. However, when you are doing something, or if it is difficult to keep track of the number, then you will earnestly and directly recite it. When you have finished your work, you will still be able to keep track of the number of beads in your mind. Then longing for the person, from the focus on a realm of the Buddha's name carry on. Da Shengji said that all the six roots, pure thoughts, to achieve Samadhi, this is the first. The root is not necessary to discuss. If my generation of blunt root, give up this ten thoughts to remember the number of the law, want to take in the six roots, the pure thoughts of successive, very difficult, very difficult. And know that this method of mindfulness of Buddha, is that shallow is deep, that is small is large of the inconceivable law. But we should believe in the Buddha's words, do not be less than your own opinion, and then have doubts, so that many years of good roots, from this loss, can not actually personally gain real benefits, for the sad also. The only time you should chant is when you are walking and living. If you are sitting still to raise your spirit, by manual, God can not rest, long time will suffer from disease. This is a ten-memory, walking, living, sitting and lying down are not inappropriate. When you are lying down, you should only recite in silence and not make any sound. If you make a sound, you will be disrespectful and hurt your qi. --(Pure Land Buddhism)
Enlightenment and clearness of mind and nature are realized in the practice of recitation:
The former thought is extinguished, the latter thought has not yet arisen, and a single thought does not arise, and the light returns, and is clear, and is grasped in the moment, and the nature of consciousness is manifested before it is realized. A Brief Explanation of Mahamudra
Vajrayana Mahamudra: There is the so-called, "Look inward at the nature of the mind, look inward!" the mantra.
It is not dispersed in this way that the self-mind views itself.
The meaning of this verse is: make the mind that is capable of thinking, thinking, and thinking, turn slightly inward toward itself; slightly inward; slightly inward, and in this way one can realize the true consciousness. Hwa Chi Rinpoche said that if one cannot recognize it from this, there is no other way to recognize it. When the self-mind is slightly turned inward and slightly viewed in itself, there is a naked clarity that is free from all loose distinctions, and this is awareness.
Remember:
Namo (Namo)阿(namo)弥陀佛
Namo (Namo)观世音菩萨
Namo (Namo)地藏王菩萨
4.. Cultivation involves the elimination of karmic hindrances, which is very well done by reading the sutra, and reciting the name of Namo (Namo)地藏王菩萨.
The Earth Store Bodhisattva Sutra says: "If you recite the name of the Bodhisattva a thousand times a day for a thousand days, you will be protected by the gods and spirits of the land where you live for the rest of your life, and you will be clothed and fed in this world without suffering or pain, and you will not be able to get into trouble, not to mention your own body. After all, this person will be authorized by the Bodhisattva.