How to judge whether telepathy is a magical realm-A collection of enlightenment from Dade on evil forces

How to judge whether telepathy is a magical realm-A collection of enlightenment from Dade on evil forces

Reporter: Many of our brothers have experienced "realm" or "induction" in their practice (such as a golden house, a Buddha or bodhisattva, or a light ...), so they exchange experiences with each other. In fact, this is very inappropriate. It can almost be said that most of the so-called "realms" or "feelings" are evil forces. This paper introduces a simple method to judge whether telepathy is a magical realm. But in the face of the interference of magic, we must not be afraid, because this is precisely the performance of our spiritual progress. If you don't improve, magic won't bother you. After such induction, first of all, we don't want any joy (even if the Buddha and Bodhisattva really come), that is to say, don't be persistent and let it come and go; Secondly, don't talk about it everywhere, but follow the teacher and let the teacher answer or tell us how to deal with it. If there is no "realm" or "induction" in practice, don't be discouraged. Everyone has different karma. Don't think that Buddhas and Bodhisattvas don't cherish themselves, or that they are not qualified to be disturbed by demons, because evil influences take many forms, for example, you begin to encounter some unpleasant things, including family, including work ... In this article, Dade pointed out that if you regard any evil influence as a manifestation of the wisdom of the guru, your troubles will disappear.

This paper collects some enlightenment from Dade on the issue of evil forces. The original text is included in Ai Hesheng's blog with the original address of/s/blog _ 4b4b1b9e0100dj9g.html.

Aki Rinpoche's Enlightenment

Let's talk about a real example of a yogi in Ma Ning.

In White Datang Temple in jiuzhi county, Qinghai Province, there is an isolated monk. He mainly studies the method of master lotus peanut. One day, in his realm, Master Lotus Peanut really came to him, and all kinds of realms made the monk very excited. In the future, every time he meditates, he will meet Master Lotus Peanut in his realm, and he thinks he has gained a good practice.

One day, he went to the guru for Buddhist support and talked about his realm. His guru is a truly successful person named White Garon Rinpoche. Rinpoche observed that the monk's realm was a magical realm and told him that what he saw was not the real deity, but a kind of magic. But the monk didn't believe what the guru said. He said to the guru, "You really don't know. What I saw was really Master Lotus Nut. I can't be wrong. The guru must be mistaken. "

The guru explained it several times, but the monk still didn't believe it. Finally, the guru said to him helplessly, well, maybe I really made a mistake in observation, and what you saw may really be Master Lotus Peanut. You know what? I'll give you some incense. These incense are all blessed by chanting Buddha. Next time you see Master Lotus Peanut meditate, support him for me. The guru took a handful of incense from his sachet and handed it to the monk. The monk was very happy and returned to his residence with these incense.

When the monk meditated again, Master Lotus Peanut came again, and the monk sprinkled the incense in his hand on Master Lotus Peanut. The image of Master Lotus Peanut was suddenly shattered, turned into an ugly and horrible devil, and ran away.

Another example is Jueneng School.

There is a guru named Mandy Zhige (Chinese meaning the incarnation of the undead) in the Qierji Temple in Juenang Temple, Rangtang County, Sichuan Province.

One of Mantige's disciples is also a mountain watcher. After a period of practice, he showed many external scenes in his own realm. I saw many Guru soldiers come to him for blessing in vain, and he himself had some magical feelings. These "immortals" told him that he was actually the reincarnation of Master Lian's son and a hermit. His karma for preaching dharma and benefiting life is ripe. He should take off his household clothes and be forbidden by practitioners who hold secret spells. At the same time, he also clearly pointed out the situation of his doomed Dakini.

Mandige's disciples had a good foundation of listening and thinking, and did not immediately believe in the realm. So he went to his mentor, Mandy, and told him about himself. Mandy's answer is simple: those are magic fields, and as long as you don't take them, everything will get better gradually. Then Mandy's song sent his disciples back to continue their practice.

After this disciple went back, on the one hand, those realms kept appearing, and his spiritual induction became stronger and stronger. On the other hand, because the guru is too simple, he suspects that the guru did not really observe his problems carefully, but only perfunctory. Because those "deities" made a very detailed and clear prediction about his fate, the human dakini, so he decided to see if it was true. If he sees that there is something wrong with the empty line, he will fully believe what the guru said.

So this disciple went on the road quietly, and was shocked by the fact when he reached the place mentioned in the "main empty walk" The situation in that place is exactly the same as those "empty gods" said, and he also found "fate" At this point, he fully believes that all the "empty lines" are true, and the guru's tips have long been forgotten.

So he was quickly involved in the "empty line of fate", and at this time, his original realm disappeared. Those "empty lines" never came again, and his own feelings disappeared. Only then did he realize that what the guru said was true, but it was too late. He has lost his purity as a monk and can't return to his original life of meditation. His regrets and troubles can't be described in words.

Through the above two things, we can see that when a yogi appears a scene in his practice, he should not believe it easily at first, but should first judge whether the scene belongs to the realm of magic.

So how to judge whether these realms are magic realms?

Don't cling to various realms, don't take them seriously, and realize that the real test of merit growth should be the alienation of one's own mind and the growth of compassion and wisdom, not these realms. All realms are the manifestation of one's own mind, and insisting on revealing the realm of one's own mind is the root of reincarnation troubles. At the same time, it is also the most important way to seek instructions and observations from your own guru.

There are many ways to judge whether it is a magical realm. I'll briefly talk about a method here for your reference:

When meditating, if there is a realm of manifestation, such as seeing Buddha or protecting the dharma, don't cling to your mind, but continue to settle down in your own practice. If your mind is distracted, the image of the environment in your realm is also disturbed; And when your heart is naturally stable, the opposite situation in your realm will be stable. If so, then this realm should not belong to the magical realm. On the other hand, no matter what your mind decides, the situation opposite your realm has always been very stable, so you can basically be sure that it belongs to the magical realm.

Emphasize that this method is for reference only, please ask your guru to observe and guide the specific realm as much as possible.

A lot of questions about Buddhist meditation should be consulted by the virtuous guru, because because everyone has different root organs, the degree and realm of meditation and the problems encountered are also different, and the treatment methods are also different. To solve these problems, it is difficult to rely on the common listening and thinking methods, but must rely on the guidance of different tricks of the guru, which must be paid attention to.

Note: The beginning of this paragraph is because many disciples mentioned what they saw in their dreams and meditation to A Zhi Rinpoche and asked the guru questions, so the guru made a corresponding opening.

Ding Guo Qin Zhe Rinpoche's Enlightenment to Evil Forces

In our daily practice, or during sleep, we may repeatedly encounter the strong influence of evil spirits, evil forces and other evil karma. When these phenomena happen, we must never try to destroy these harmful ghosts, even in our sleep. But to treat them as their parents in the past. They once raised us, but now they want to hinder and hurt us. The reason why they are so must be the result of the bad karma we have created in the past. We should further understand the bad karma that harms us, and they are also dominated by our own or past bad karma. Doing such a harmful thing is nothing more than planting evil causes for yourself in the afterlife. If you make such an observation, great compassion will rise accordingly.

When these demons are determined to hurt us, they should also be regarded as clearing the upper edge of ignorance. Any obstacle, physical pain and mental torture can be transformed into the convenience of practice. In other words, these obstacles are regarded as the manifestation of the wisdom of the guru. If we practice like this, the bad karma will be naturally clean and the pain will be eliminated. If you feel this way at any time, these evil forces can't hurt you. On the contrary, if we regard them as hostility and want to destroy them, it will add more trouble.

In recent years, many people have caused various abnormal obstacles because of distractions and delusions. This is really the function of your own potential consciousness. Practitioners should not regard this as an external dilemma, but should know that it is a gift from the guru and an additional cause in practice. In this way, we should concentrate on praying for the guru and have broad compassion for all demons. If we can do this, the influence of evil will not rise.

In case of external interference, it is necessary to explore its source and investigate whether these obstacles have their specific nature, whether they can be grasped by hand or hit with a stick. If so, where should they live? Where did it originate? Where did it come from? With this in mind, we should sincerely recite the mantra of Master Lian Huasheng and make a wish for all kinds of demons to gain great sorrow from Master Lian Huasheng and meet Master Lian's good dharma. May they not hurt themselves, and may bodhi go deep into their hearts.

It is a great merit to be so kind and merciful, to combine all the thoughts of demons, my heart and the pure heart of the lotus master. If we can regard all foreign ministers as the manifestation of the wisdom of the guru. Then the term obstacle will naturally disappear.

The Enlightenment of Gampopa, the Founder of Kagyu School —— Three Ways for Practitioners to Eliminate evil influence

There are two kinds of evil forces that practitioners encounter: one is obstacles caused by human or non-human (demons), and the other is obstacles caused by delusions.

In addition to sending evil influences, there are always three ways:

First, it is removed by compassion and compassion, which means that a person who practices compassion cannot do any harm to his son like a mother does to her son.

Second, the view of law is like a dream, and the obstacles are eliminated by an empty view, because after all, there is no reason for losers and losers.

Third, it is clear that these evil forces are all confused by the mind. If it is achieved, the evil influence will not be harmed. Usually, when evil forces come to disturb, it is often when there are many disciples, the material benefits increase and the blessings reach the peak. Some people say that this is the time when Tantric achieves common goals, or when the devil comes to interrupt. At first, the devil created obstacles in the family of believers, and then, due to the increase of material and blessings, obstacles appeared in good deeds and laws, and then the walkers or wizards themselves became greedy and angry, causing obstacles. As for whether an external demon is an obstacle, you will know by observing your heart that if you do harm to yourself, it is the invasion of an external demon. If you don't hurt yourself, it's the result of inducing an external demon to disturb your family because of your own achievements. (Excerpted from Gampopa's Selected Works of Teaching Characters)

Observing the Essence of Evil Forces —— Enlightenment from Sad Teacher Ma Qiu Zhunyi

On the night of enlightenment, the Buddha was sitting under a tree and was attacked by the demon army. The legendary devil shot the Buddha with a knife and arrow, but as soon as the knife and arrow were shot, it became a flower.

What is the significance of this story? As far as I know, the meaning of this story is that the evil forces we thought before are actually not our enemies, but our friends. What we call evil influence is actually a way for the world and all our experiences to remind us where we are trapped. Things that look like knives and arrows feel like flowers. For us, whether something is evil influence, enemy or mentor depends entirely on our understanding of reality and our relationship with ourselves.

Buddhism believes that evil forces have both external and internal obstacles. In this context, the external obstacle is to feel that someone or something outside is hurting us and destroying our harmony and peace. Some bad guys ruined everything for us. This obstacle usually occurs in the interaction between relationships and other situations. We feel disappointed, hurt, confused and hit. People have felt this way since ancient times.

As for the internal obstacles, I'm afraid nothing will stop us except our own doubts. There may be no specific obstacles except that we want to protect ourselves and don't want others to hurt us. I don't like my present situation. I hope it will be over soon. This may be our only enemy! However, from practice, we find that obstacles will not disappear unless we learn the lessons we must learn. Even if we run to the other side of the American continent at the speed of/kloc-0.00 miles per hour, we will still find the same problem. These problems will appear again and again with new names, forms and manifestations, until we realize that we have deviated from the reality, that we shrink back when we encounter something, and that we can't fully experience what we encounter.

Buddhism describes the essence of various evil forces, and also shows that human beings are always habitually confused, thus losing their original wisdom and confidence. The doctrine of evil forces illustrates several common ways for us to escape from the status quo.

There are four kinds of evil forces, the first one is called God and Magic, the second one is called Buddha Magic, the third one is called Kelisha Magic, and the fourth one is called Yamaraja Magic. "Monty" is related to the pursuit of happiness. "Enchanting" means always trying to reinvent yourself, trying to regain a foothold and become yourself in your mind. "Trouble demon" means that we are always ignorant and confused because of our emotions. "Death demon" refers to our fear of death. These four evil influences refer to those things that seem to attack us constantly. At the beginning, the Buddha experienced these four evil forces.

Monty is a portrayal of our obsession with "avoiding pain". Whenever there is pain, we look for something else to erase it. We drink, take drugs, chew gum and listen to music. Even meditation is used by us to escape unhappiness, embarrassment and various sharp situations in life. Someone threw knives and arrows at us, but instead of turning them into flowers, we tried our best to escape and run away. Obviously, there are too many ways to pursue happiness and avoid pain.

…………

We really don't need to think that such a process is an obstacle or a problem. If we can see clearly the wildness of emotions, we will begin to be kind to ourselves, to ourselves, to others and even to all life. At this time, we will begin to realize that we have repeatedly made some stupid behaviors because we refuse to be satisfied with the doubts, embarrassment and pain in ignorance. This awareness will make us have real compassion for ourselves and others, because at this time we have seen what happened when life fell and the reaction in our hearts. Because of this awareness, the sword became a flower; Because of this awareness, those ugly, annoying and undesirable things have become our teachers.

I think all evil influences stem from the fear of death. However, this is especially true of the demon of death. From the perspective of reincarnation, what we call a good life usually means that we have merged into one. We finally began to feel that we are a good person, with good conduct and peaceful personality. If a knife and an arrow shoot at us, we won't lose our balance. We learned to turn knives and arrows into flowers. We feel extremely happy. All the loose threads are tied. We are very happy and feel that life is such a thing.

We thought that as long as we sit still, jog and eat properly, everything would be perfect. However, from the perspective of awakening, this is death. In the pursuit of safety or perfection, once you feel certain, complete, self-sufficient and comfortable, you will be happy, which is a kind of death. There is no fresh air in it, and there is no room for anything else to interrupt everything. We murdered the present, trying to control our own experience. Doing so is tantamount to asking for trouble, because sooner or later, we will encounter things beyond our control: the house is on fire, our relatives died, we found ourselves with cancer, we were hit on the head by bricks falling from the roof, someone knocked over the ketchup jar, and the sauce spilled on our white suit. We have arrived at our favorite restaurant, only to find that it was closed that day. ........

The essence of life is always full of challenges. Life is sometimes sweet and sometimes bitter. Sometimes your body is tense, and sometimes it is relaxed and open. Sometimes you have a headache, and sometimes you feel 100% healthy. From the perspective of awakening, the loose thread is actually a kind of death, because it excludes many basic experiences of life. It is an invasion to treat life like this by paving all the rugged ground.

If you want to live a complete life, to be a complete person, and to wake up completely, you have to be constantly thrown out of the nest, constantly entering the uninhabited land, keeping fresh and vividly experiencing every moment. To live is to die again and again. From the perspective of awakening, this is life. To die is to seize what you have. I hope every experience can reassure you, congratulate you and make you feel completely better. Therefore, although we say that the devil is afraid of death, we are actually afraid of life.

Excerpted from When Life Falls: Wisdom Coexisting with Adversity