Awareness technique

Awareness technique

The first method of training awareness is to be aware of the present physical and mental phenomenon, all phenomena are the goal of awareness.

The Buddha said in ′′ The One Night's Wrecker :" ′′ Notwithstanding the past, not pleased with the future; the past has been abandoned, the future has not yet arrived; the present is willing to see, and to see every law; surely it will not be shaken, and learn to learn See; today is diligent, who knows tomorrow will die?"

We don't need to find goals or create awareness goals. Any physical and mental phenomenon that first appears is the goal of awareness. 

Observing, instead of deliberately looking for the target, the observer must first seize the body and mind and wait for the phenomena that occur naturally in the body and mind, and then observe them with a sober awareness, without judgment, and accept everything that happens, The ' good ' or the ' bad ' ones. In the process of observation, a walker is developing his ' positive ', ' positive ', ' positive ' and ' positive '.

The second is that the observer observes it in a calm and relaxed attitude, not engaging and not overly focused. Our aim is to fix vipassana, that is, ' view ', so we cannot participate in the observed phenomenon, and do not turn the phenomenon into ', ', and then become samatha, That's ' sure '. So the observer cannot join any individual's emotional role, observe the observed physical and mental phenomena, with enthusiasm (atapi) and equal mind. The merely perceived or aware of the physical and mental phenomena observed. So we don't need to spend a lot of energy on repairing it, as long as we can perceive it is enough. The more we pretend, the more difficult it is to understand, because the heart has become tight, too much work, this will cause tiredness, so must Going to relax. When the heart is glued to the goal, it is enough to know that it is ' greed ', it is enough to know that it is ' greed ', and it is not necessary to restrain it. Similarly, for any unpleasant physical and mental phenomenon, unhappy thoughts that arise in the heart, or exclude it, it is enough to know that it is 'thorny'. This is the teachings of the Buddha in the heart of the Sutra of the Dainen Sutra, and other mentality is the same

The third is to allow the truth to appear naturally, that is, Xiuhui, that is, to see the physical and mental phenomenon ' impermanence ', ' bitter ', and ' This must appear in a state of unwantedness, anything that comes from thinking is not 'Guan Zi', it is thinking. I think it's one of the five.

As shown below. The Sherifer said to yamaka, ′′ I think, I think, I think, I think, I think, I think. To protect and pity these five goodies, they were finally hurt by these five grudges, just like that rich man, who was blasphemy and pretending to be a friend and not aware of it. And the Holy Disciples observed them like sickness, like thorns, like thorns, and like slaughter. Impermanence, bitter, empty, not me, not mine. They are not persistent to these five commandments, not persistent to feel, not persistent to feel, so they do not cling to, and they do not cling to their own consciousness, and I am done, and I have done, and I have done, and I know that I have not."[ ) ())

As soon as we complain, we will persist in ' the body is me ', ' the body is me ', ' I think it's me ', ' it's me ', ' it's me ', ' know it's me ', ' at once twenty ' I ' will be born, and the And then forgets the awareness, and is controlled by greed and bribery. This is a common problem with practitioners.

Those people will testify that they can focus on fixing the fate, whether it be Anapana sati or cankama, and then look at the body and mind with pure heart, and see the truth when time is enough. He has always done it seriously according to the teachings of his mentors. In practice, he does not draw up his feet, is not self-righteous, is focused on doing it, is quietly and orderly, and is dealing with the greed of his heart, the blasphemy and the idiots, and the wrong perception of his body is It's also idiots, greed and vigilance will also appear anytime and anywhere, so the heart must be very quiet, always aware! Awareness! Awareness! The Buddha's perception (Buddha) is the consciousness of the truth, seeing the truth, and knowing the truth. The mind that trains awareness is always observing the body and the mind, and it is not practicing if it is not aware of them.

The reaction of recognizing the color, sound, fragrance, taste, touch, and heart that we encounter is to know our heart all the time, that is to fix our eyes, ears, nose, tongue, body, and meaning. Our hearts have always known through the eyes, ears, nose, tongue, body, meaning, what? 

Knowing the color, sound, fragrance, taste, touch, and law of the outside world, our heart will always have all kinds of thoughts, that is, it will love, hate, and our first step is to know them, this That is to be aware, to be aware, that when the troubles last, we will be tond it, and in various ways that the Buddha taught us, we will be able to tune the greed (kamachanda, tanha), vyapada, Earn ($) in points! 

Details And if we keep in this way, we are fixing the six roots, which is called the law, and evil is not born, and evil is broken, and this is the troubles of the heart.

′′ Training the mind of the awareness ′′ method grows old

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觉知的技巧

训练觉知的方法第一是觉知当下的身心现象，一切的现象都是觉知的目标。

佛陀在《一夜贤者偈》中说：「不顾于过去，不欣于将来；过去已抛弃，未来还未至；当下愿能见，慧观每一法；肯定不动摇，修习得彻见；今日精勤修，谁知明日死？」

我们不需要去发掘目标，或者去创造觉知的目标。任何第一时间显现的身心现象都是觉知的目标。随缘而观察，而不是刻意去找目标，观察者先要安住身心，等待身心自然发生的现象，然后以清醒的觉知力去观察它们，不加以判断，接受一切发生的现象，不论它是‘好’或‘坏’的。在观照的过程，一个行者是在发展他的‘正念’、‘正定’、‘正精进’和‘正思惟’。

 第二是观察者以平静而放松的态度观察它，不参与，不过于专注。我们的目的是在修毗婆舍那（vipassana），即是‘观’，所以不能参与所观察的现象，不要把现象变成‘所缘’，然后变成修奢摩他（samatha），即是‘定’了。所以观察者是不能加入任何个人的感情作用，对所观察到的身心现象，以热诚（atapi）和平等的心态去观察它们。禅修者纯粹的只是觉知或知道所观察到的身心现象。所以我们不须要耗费很大的气力去修，只要能够觉知就够了，越是装作，就越难觉知，因为心已经变的紧绷了，过于造作了，这将会引起疲倦，所以必须要放松。当心粘着于目标时，要觉知它是‘贪’，知道它是‘贪’时就已足够了，不需要克制它。同样的，对任何不愉快的身心现象，心中生起的不喜之念，或排斥它，我们也只要知道它是‘瞋’就够了。这是佛陀在《大念处经》心念处部分的教导，其他的心态也是一样。

 第三是让真相自然显现，这即是修慧，即是看到身心现象的‘无常’、‘苦’、和‘无我’。这必须在不想的状态下出现的，任何从想而出现的都不是‘观智’，它是想。想即是五蕴之一。

 就如下经所示。舍利弗尊者对焰摩迦（yamaka）说道：「愚痴无闻凡夫对五蕴作常想、安稳想、不会病想、我想、属於我想。对这五蕴善加保护爱惜，终於被这五个怨贼所害，就如那个大富翁，被怨贼假装成亲友所害而不觉知。焰摩迦，多闻圣弟子对这五蕴观察它们如病、如痈、如刺、如杀。无常、苦、空、非我、非我所。他们对这五蕴不执著、不执著感受、不执著感受故不粘著，不粘著故自觉涅盘，我生已尽，梵行已立，所作已作，自知不受后有。」《杂阿含104经》（同南传《相应部》22 相 应85 经）

 我们一愚痴起来，就会执着‘身体是我’，‘受是我’，‘想是我’，‘行是我’，‘识是我’，一下子二十个‘我’就生起来，结果就是在造业，然后又忘记了觉知，就被贪和瞋控制住。这是修行人常犯的毛病。

 那些人会证果就是他们能专注于修定所缘，不论是安般念（Anapana sati）或是经行（cankama），然后以纯净的心观照身心，时间够了就能够看到真相。他是一直认真的按照导师的教导做，在修行上，不画蛇添足，不自以为是，专心的做，安静有序的做，对付心里的贪、瞋和痴，对身体的错误看法是一种邪见，也是痴，贪和瞋也是会随时随地出现的，所以心必须非常安静，一直在觉知！觉知！觉知！佛陀的觉（buddhi）就是觉悟真相，看到了真相，知道了真相。训练觉知的心一直在观察身心，全天候的随时随地觉知它，若不觉知它们的话，那就不是在修行。

 认清我们所遇到的色、声、香、味、触、法后心的反应，就是一直在认识我们的心，就是在修眼、耳、鼻、舌、身、意。我们的心是一直通过眼、耳、鼻、舌、身、意而知道的，知道什么？知道外界的色、声、香、味、触、法，这样，我们的心就会一直起各种各样的念头，就是它会起爱，会起恨，我们的工作第一步是要认识它们，这就是觉知，能觉知，当烦恼（kilesa）持续时我们就要调伏它，以佛陀教我们的各种方法去调伏心中所起的贪爱（kamachanda, tanha）、瞋恨（vyapada）、昏沉睡眠(tinna middha)、掉举（uddhacca kukkucca）、怀疑（viccikicca）、我慢（mana）等烦恼。如果我们一直这样调伏的话，我们就是在修六根，这也叫做律仪，恶未生不生，恶已生即断，这就是在调伏心中的烦恼。

——《训练觉知的心》法增长老