一个人在唐朝的时候杀了人，进了地狱，又被救了。降生到这一家，父母兄弟就是前世杀掉的人，有人的加持。宣化上人收了一个徒弟，对这个人尤其好，有人问原因，发现前世是他的父亲，每个人都有自己的因缘。台湾的老师讲易经，打坐时好像死水，母女两个可能是护法和活菩萨供养师傅修行，老太太让闺女送饭，师傅说了一句诗句，表示没有感觉，转天就轰走了这个人，后来发现还很惭愧，三年之后还是用这种方法，故技重施，师傅成为了活水，突破了自我，发起了菩提心，接受现实之后有了超越自我的心态。因此人们要先接受下来，才能想办法解决，未必真正的坏事就是坏事，有时候能变成好事。

创建宗教的人本身没有区别，时根据众生的不同需要创造出来不同的宗教来创造出不同的方式。比如说儒家的坐忘境界，大学中的道理在所有事情上面都可以利用，是一个不同的规律，道德经中的境界也是可以套用的。所有的方式都是一个模式，帮助人们的修行的。不同的经典是术和道统一的方式，达到知行合一的境界，比如说参话头中的力量，这是从看书中无法得到的。

日本介绍禅宗的电影，不同时期的禅堂的区别：当时没有大殿，就是修行和打坐的场所，和现在不一样。老禅堂后面是大通铺，周围有一圈凳子，分别是直单和广单，因为每个人都有一个“单位”。真的要进禅堂，先在大门口下跪，非常严格的。禅堂也叫选佛场，风水是最好的地方。

打坐的形式都一样，只要姿势正确就可以，但是真正不同的是在用心上。佛家最终是了生死，见到自己的真如本性，同时要通过实践，用本体。比如说气功就是妄心，没有离开自己的意识心。“无眼耳鼻舌身意“把这一套的系统关闭。方法首先可以参话头，不能想，不能说，用了就是妄想，关闭了之后才能发现。人离开佛性生存不了，妄想和佛性相伴而生。法华经上说”孩子走丢了，做了乞丐，找到了但是不能继承家业，不敢承认自己是继承人，先让他来打工，慢慢地一步一步把家业接管给乞丐“ 这说明要渐渐地修行，很难顿悟。

佛缘老和尚不按常规出牌，喜欢骂人，保护了六祖慧能的肉身。即使是没有做也有因果，是一个原因，将来也会是一个果，因为内心的思想也是一种能量。好事和坏事并不是一时成就的，是长时间的积累，因此虽然很小的想也有很大的影响。应该把妄想转过来，修炼佛法就能成。体系是不同的，但是空间是一样的，妄想分别是起心动念，是世间法的方式；佛法的方式就是能舍，把妄想分别舍弃了。两种思维方式是同一个心的不同表示状态。清朝末年的时候，有一个老人家庭一直是在杀生卖肉的方式生活，年轻的时候也是和父亲学这一门手艺，他发现死亡的时候非常痛苦，年轻地死亡。他想到自己恐怕逃脱不了这个结果。他每天也很不快乐，害怕痛苦，有一次正在卖肉，遇到一位师傅，他供养了这位师傅，师傅讲了法。他知道父亲和爷爷的痛苦都是杀生的业报，师傅告诉他信佛的问题不在形式上，而是在心里。他于是在心里默默去做，知道自己在干什么，有觉照，把别的事情看成梦幻泡影，不全身心投入。虽然身在杀，但是心没有在杀生。最终的修行在自己的心灵。他最终活到了80多岁，把亲戚朋友请来，告别，临走说了几句话：“六十年来干杀生，手提刀秤暗修行。水里的莲花火里种，好险，好险。这说明觉照是最重要的，心灵史根源，大多数人跟着妄想走，修不成。他有一个恐怖在前头，念头始终不能消失。

2007年老师傅发生了一件事，是初一十五。来了一个南方的小师傅，不到三十岁。来到临济寺，探访老和尚，希望老和尚开示禅修的心法。小和尚今来先开始禅修如何用心，老和尚就写了五个字，递给小和尚，他一看完，脸上一惊，磕头就出去了，写了“女人是毒蛇”这几个字。看透了小和尚的内心。密宗有的时候就被迷惑了，方式非常猛烈，修行到这种程度就死了，师傅要背着徒弟的业力，主要看修行的方式和决心是不是猛烈。南怀瑾提到打通督脉，能量往上走。

不信佛法，不懂佛法的人在解决问题以后就可以证明是有缘，给人一种神秘感，大多数人的根基不深厚，求很多世间法。度众生也是佛发的愿，既然发了心，就应该有事来帮助。佛法主要看缘分，不能自我判断。如果发心对所有人都是慈悲的，就是实事求是。尽自己所能去减少人们的痛苦。

A person killed a person in the Tang Dynasty, went to hell, and was saved again. When he was born into this family, his parents and brothers were the people he had killed in his previous life, and someone's blessing. Hsuan Hua took in a disciple and was especially good to this person. Someone asked why and found out that in a previous life it was his father, and everyone has his own karma. The teacher in Taiwan taught the I Ching, meditating as if stagnant water, mother and daughter may be the protector and living bodhisattva to provide for the master's practice, the old lady asked her daughter to send food, the master said a verse, said no feeling, the next day blew away this person, later found still ashamed, three years later or use this method, the same technique again, the master became living water, breakthrough of the ego, launched the bodhicitta, after accepting reality has transcendent self-mindedness. So people have to accept it before they can find a solution, and what is bad may not really be bad, but can sometimes become good.

There is no difference in the people who create religions, but they create different religions to create different ways according to the different needs of beings. For example, the realm of sitting and forgetting in Confucianism, the truth in the university can be used in all things, it is a different law, and the realm in the Tao Te Ching can also be applied. All the ways are a pattern to help people's practice. The different classics are ways of unifying art and Tao to reach a state of knowledge and action, such as the power in the censure, which cannot be obtained from reading books.

Japanese film introducing Zen Buddhism, the difference between the Zen halls of different periods: there was no big hall, it was a place to practice and meditate, not the same as now. The old zendo had a large bunk behind it, with a circle of benches around it, a straight single and a wide single, because each person had a "unit". To really enter the zendo, one had to kneel at the gate first, which was very strict. The meditation hall is also called the Buddha's choice field, and feng shui is the best place.

The form of meditation is the same, as long as the posture is correct, but the real difference is in the mind. Buddhism is ultimately about ending life and death, seeing one's true nature, and at the same time, using the original body through practice. For example, qigong is delusion of the mind, without leaving one's conscious mind. "No eyes, ears, nose, tongue, body and mind" closes the system of this set. First of all, you can participate in the method of talking, but you can't think or talk about it, you can't use it, it's a delusion. People cannot survive without Buddha nature, and delusion and Buddha nature are born together. The dharma sutra said "the child was lost, became a beggar, found but can not inherit the family business, do not dare to admit that they are the heir, first let him to work, slowly step by step to take over the family business to the beggar" This shows that we have to gradually practice, it is difficult to suddenly enlightenment.

Buddha's edge of the old monk does not follow the routine, like to scold people, protect the Sixth Patriarch Huineng's physical body. Even if it is not done there is cause and effect, it is a cause and in the future it will be an effect, because the inner thought is also an energy. Good and bad things are not achieved in a moment, they are accumulated over a long period of time, so even though a very small thought has a great impact. One should turn the delusion around and practice Buddhism to become. The system is different, but the space is the same. The delusion of separation is the way of starting the mind, the way of worldly dharma; the way of Buddhism is to be able to surrender, to give up the delusion of separation. The two ways of thinking are different representations of the same mind. At the end of the Qing Dynasty, there was an old man whose family had been living in the way of killing and selling meat, and when he was young, he also learned this trade with his father, and he found that death was very painful, dying young. It occurred to him that he feared he would not escape this outcome. He was also very unhappy and afraid of suffering every day. Once being selling meat, he met a master, who he offered to, and who spoke the Dharma. He knew that both his father's and grandfather's suffering was the karma of killing. The master told him that the problem of believing in Buddha was not in the form, but in the heart. He then went about it silently in his heart, knowing what he was doing, having awareness, and seeing other things as dreaming and not being fully engaged. Although the body is killing, the mind is not killing. The ultimate practice is in one's own mind. He finally lived to be more than 80 years old, invited his relatives and friends to come and say goodbye, and said a few words before leaving: "For sixty years I have been doing killing, but I have been practicing secretly with a knife and a scale. The lotus in the water is planted in the fire, so close, so close. This shows that awareness is the most important, the root of the history of the mind, most people follow the delusion, can not practice. He had a horror in front of him, the thoughts could never disappear.

In 2007, an incident happened to the teacher, it was the 15th day of the first month. A young master came from the south, less than thirty years old. He came to Linji Temple and visited the old monk, hoping that the old monk would enlighten him on the mindfulness of meditation. When the young monk came to begin his meditation practice, the old monk wrote five words and handed them to the young monk, who, upon reading them, was shocked, kowtowed and went out, writing the words "Women are poisonous snakes. The young monk's heart was penetrated. Tantric Buddhism is sometimes confused, the way is very violent, the practice to this extent will die, the master has to carry the disciple's karma, mainly depending on the practice of the way and determination is not violent. Nan Huaijin mentioned opening the Governor's Vessel and the energy going upward.

People who do not believe in Buddhism and do not understand it can prove to be karmic after solving the problem, giving a sense of mystery that most people's roots are not deep and seek many worldly laws. To educate sentient beings is also the Buddha's wish, since the heart, there should be something to help. Buddhism mainly depends on karma, not self-judgment. If one has the intention to be compassionate to all people, one is being practical. Do what you can to reduce people's suffering.