The so-called superior intelligence means that the scholars themselves have very thin attachments and the habits formed by the energy are very weak. If they are supplemented by special situations and specific techniques, they can be directly enlightened at a critical point and se

As a scholar, one must be extremely good at nature

As a teacher, one must be skilled

Only when one has two directions can one be in harmony

The observational power cultivated in meditation is to help us see these thoughts and images clearly, and then gain the ability to not be influenced by thoughts and images. Before this, ordinary people were always attached to thoughts and images related to them. When the mind falls into the object of ability and object, consciousness will be obscured. Therefore, the ancestors used the sharp technique of shouting with a sharp sword, and at the unexpected moment, they directly knocked out the students' ability and things, making their consciousness suddenly appear.

But for those who are as solid as a soul, the ancestors cannot do anything about it. This is the reason why Zen Buddhism only leads to the superior roots and wisdom. The so-called superior intelligence means that the scholars themselves have very thin attachments and the habits formed by the energy are very weak. If they are supplemented by special situations and specific techniques, they can be directly enlightened at a critical point and see their true nature.

Of course, this "upward move" is not something that everyone can meet. As a scholar, you must have extremely good nature; as a teacher, you must have excellent guidance methods, accurately grasp the timing, and give a key blow. Only by meeting these two conditions can one "point directly to the human heart and realize the nature and become a Buddha." Otherwise, it means not to be seen or seen.

Zen Buddhism, from Bodhidharma to Sixth Patriarch , the method of guiding is very direct. When the Second Patriarch Huike paid homage to the first Patriarch Bodhidharma, he said, "I am not at ease, I beg for peace to my master." The Patriarch said, "Let me come and have peace to you." Let you directly reflect: What is this uneasy mind and where is it?

Ordinary people are restless, and every thought is looking for the food it needs, power, status, and emotions. This is not only the second ancestor’s problem, but also everyone’s problem. The solution adopted by the ancestors was to use the force to fight the force - to bring the heart. Can this thing be found? What we do in

practice, what we say in Three Tibets and Twelve classics are all to help us find our own hearts and know our own hearts. The only difference is that Zen Buddhism uses the most direct means to allow us to find that the mind is actually invisible and unattainable when we look at it in a thought, so as to see the essence of the mind.

The first ancestor’s education of the second ancestor is that simple. But this simplicity is not simple, otherwise it would be impossible to be intimate in this moment of lightning.

Excerpted from: Speaking of "Platforms "

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