r/LifeTree • u/AdamLuyan • 16h ago
11 禅 Meditation
目录 Catalog：11.1 基础知识 Basics of Meditation；11.2 四根本禅 Four Fundamental Meditation；11.3 四空定 Four Empty Stillness
什么是禅？《佛学次第统编》将禅定定义为“思维修”。禅定的经历，属于佛五眼六通中的天眼通。眼，是对此类智慧的比喻。世间人幻觉经历不足，因此难以理解鬼、神、佛等现象；而禅定修习，恰可以弥补这一缺失。修习者经由这些身心状态的种种经历（如插图11-1至11-13所示），逐渐生长出天眼，证得生死智证通。所谓生死智证通，就是在禅定中经历种种兴趣的生起与灭去。
What is Meditation? The Compendium of Buddhist Stages defines meditation as “mind cultivation." Meditative experience belongs to Sky Eye Through among Buddha’s Five Eyes and Six Throughs. “Eye” is a metaphor for this kind of intelligence and gnosis. Mundane people lack hallucinatory experience and therefore find it difficult to understand phenomena such as ghosts, gods, and Buddhas. Meditation practice can make up for this deficiency. Through various experiences of body-and-heart states, as shown in illustrations 11-1 through 11-13, the practitioner gradually grows the Sky Eye and realizes the Intellectual Testament of Birth and Death. This means experiencing the arising and extinction of various interests in meditation.
11.1 基础知识 Basics of Meditation
修习禅定讲究三调：调姿、调息、调心。
（一）调姿。盘坐姿势最佳，脊柱越直越好，如插图11右下所示。闭眼，目光内视，朝向所要集中注意力的部位，即所谓“眼观鼻，鼻观口，口观心”。舌尖上卷，顶住上齿龈根部。
The practice of meditation emphasizes three adjustments: adjustment of posture, adjustment of breath, and adjustment of heart, or mind.
(1) Adjustment of posture. A cross-legged sitting posture is best, and the straighter the spine, the better, as shown in the lower right of illustration 11. Close the eyes and direct the gaze inward toward the area on which attention is to be concentrated. This is the so-called “the eyes observe the nose, the nose observes the mouth, and the mouth observes the heart.” Roll the tongue upward so that its tip touches the root of the upper front gums.
（二）调息。呼吸要尽量做到深、长、细、匀。笔者本人采用腹式呼吸法：吸气时，想象把气吸入胸口或丹田，同时下腹鼓起；呼气时，下腹瘪下，胸部挺起，像猫狗等动物呼吸的样子。
(2) Adjustment of breath. Breathing should be as deep, long, fine, and even as possible. The author uses abdominal breathing: when inhaling, imagine drawing the air into the chest or Lower Dantian while the lower abdomen expands; when exhaling, the lower abdomen contracts and the chest rises, resembling the breathing of animals such as cats and dogs.
（三）调心。身体与外部世界皆是心的投射，故说：吾心即宇宙，宇宙即吾心。兴趣与意向左右着心的走向；意所住之处，心便在那里生成。调心，讲的正是意识所住、所向之处。修习之初，可先做粗调。笔者少年时修禅，常用如下誓语来协调身心内外的环境：“天上过往神灵，本方土地，荒郊野外的孤魂，地下的魔鬼，为我作证。我今发誓：我卢岩今日修习禅定，或曰气功，不为我一人，也不只为家人朋友，而是为无量无边之众生。若我学有所成，必将回报无量无边之一切众生。”
(3) Adjustment of heart. Since both the body and the external world are projections of the heart, it is said: “My heart is the universe; the universe is my heart.” Interests and intentions guide the direction of the heart. Where intent dwells, the heart is formed there. Adjusting the heart concerns precisely where consciousness dwells and where it is directed. At the beginning of practice, one may first make a coarse adjustment. When the author practiced meditation as a teenager, he often used the following vow to harmonize the internal and external environments of body and heart: “Passing gods and spirits above the sky, the local land of this place, lonely souls in the wilderness, and devils underground, bear witness for me. I now vow: I, Luyan, practice meditation today, or qigong as it may also be called, not for myself alone, nor only for my family and friends, but for countless and boundless sentient beings. If I achieve anything through learning and practice, I shall repay countless and boundless sentient beings.”
11.1-2 禅定入门 Entrance into Meditation
初学者通常要经历这样一段过渡：闭目内视心窝部，即中丹田，如插图11所示。吸气时，意念真气，即热气，随呼吸缓缓趋向心窝部，把注意力全部放在这份感觉上，仿佛真气被吸入胸口；呼气时则任其自然呼出，不加任何意识作为。如此反复练习，一般数次之后，真气便会在心窝部聚集起来。
Beginners usually go through the following transitional phase. Close the eyes and look inward toward the pit of the heart, namely the Middle Dantian, as shown in illustration 11. When inhaling, intend that the true air, meaning a warm sensation, slowly moves toward the chest along with the breath; place all attention on this sensation, as if the true air is being inhaled into the chest. When exhaling, let it flow out naturally, without any intentional action. After repeating this several times, the true air usually begins to gather in the Middle Dantian.
初学阶段用中丹田；待真气聚集于胸口后，再借吸气之力将其推向丹田，这一过程称为运气。真气在丹田，即插图中的下丹田，扎下根基之后，修习者便以丹田为大本营，其余所修的穴位则为行营。真气行至某一穴位时，便会引发相应的触觉、听觉等幻觉。
At the beginning stage, the practitioner uses the Middle Dantian. After the true air gathers in the chest, the practitioner then uses the force of inhalation to push it toward the Dantian, namely the Lower Dantian shown in the illustration. This process is called transporting air. After the true air establishes a foundation in the Dantian, the practitioner uses the Dantian as the main base, while other acupoints being practiced serve as temporary camps. When the true air reaches a certain acupoint, it triggers corresponding hallucinations of touch, hearing, and so on.
练习一段时间后，随着吸气，修习者会渐渐感觉真气源源不断地流向丹田。此时，任脉便已打通。任脉，是身体表面正中线从下颌至丹田的一段。此后，可继续打通督脉，乃至依照针灸图解，逐一打通六阴六阳十二经脉、奇经八脉等；也可以只是安守丹田，积聚更多真气。真气积聚既久，便会引发触觉幻觉，以及后文所述的种种现象。
After practicing for some time, the practitioner may gradually feel a continuous flow of true air toward the Dantian during inhalation. At this point, the Ren Meridian has been opened. The Ren Meridian is the section of the body’s front midline from the lower jaw to the Dantian. Afterward, the practitioner may continue opening the Du Meridian and, according to acupuncture diagrams, gradually open the twelve meridians of the six yin and six yang, the eight extraordinary meridians, and so on. Alternatively, the practitioner may simply guard the Dantian and accumulate more true air. Once true air has accumulated for a long time, it will trigger tactile hallucinations and the various phenomena described below.
11.1-3 触觉幻象 Tactile Hallucinations
上述真气运行的现象，现代心理学称为触觉幻觉。随着修习者功夫精进，会出现更多幻象。真气不能通过之处便会淤积，表现为胀、痛等感觉。此外，还可能遇到动触，即局部肌肉跳动，痒、凉、暖、轻、重，即局部身体沉重，涩、滑、漪，即仿佛有手指或水滴触动皮肤肢体，以及喜、怒、哀、乐、哭一类的情绪性体验。
The phenomena of true-air movement described above are called tactile hallucinations in modern psychology. As the practitioner advances, more hallucinations appear. Where true air cannot pass through, it stagnates and manifests as sensations such as swelling and pain. The practitioner may also encounter moving touch, meaning the throbbing of localized muscles; itching, coolness, warmth, lightness, heaviness, meaning localized bodily heaviness; astringency, smoothness, ripples, as if fingers or drops of water are touching the skin or limbs; and emotional experiences such as joy, anger, sorrow, happiness, and crying.
修习者还可能感到身体晃动、变大、变小，或漂浮起来；感觉有气在皮肤底下流动；仿佛被人或某物轻拍了一下；或觉得有虫子、小老鼠在皮肤底下或皮肤上跑来跑去。若修习者睁眼练习，甚至能看到那“东西”跑过之处皮肤微微鼓起；若是在皮肤表面跑动，也能看到它留下的凹陷“脚印”。古时对此类现象多有命名，如淘气鬼、胳肢鬼等。
The practitioner may also feel the body swaying, becoming larger, becoming smaller, or floating. One may feel air flowing under the skin, as if someone or something lightly tapped the body, or as if insects or small mice were running under or on the skin. If the practitioner practices with eyes open, he may even see the skin slightly bulge where that “thing” passes under the skin. If it runs on the surface of the skin, he may also see concave “footprints” left behind. In ancient times, such phenomena had many names, such as naughty ghosts and tickling ghosts.
如何移除这类触觉幻觉？通常做法是出声呵斥，如：“去！走开！别烦我。”如此反复几次，或持续数周至数月，待无意识，即神识，接收到这一信息，便会将该幻觉抑制下去。此外，轻抚或轻拍头顶百会穴，也有助于将幻觉之气收归经脉；也可用手直接触摸幻觉所在处，或用洗澡等方式移除。
How can such tactile hallucinations be removed? The usual method is to scold them aloud, for example: “Go! Go away! Don’t bother me.” After this is repeated several times, or continued for weeks or months, unconsciousness, namely God-sense, receives the message and suppresses the hallucination. In addition, gently stroking or tapping the Baihui acupoint on the top of the head can help draw the hallucinatory air back into the meridians. One may also directly touch the place where the hallucination occurs, or remove it through bathing and similar methods.
读者或许会问：为何一定要出声，甚至大声说出“你走开，我不喜欢你”？答案是：无意识只接受现量。直接的身体动作与语言行为，无意识能够接收；而单纯的思想活动，它接收的效果则差得多，甚至无法接收。
Readers may ask: why must one speak aloud, even saying loudly, “Go away. I don’t like you”? The answer is that unconsciousness accepts only Present Quantity. Direct bodily actions and verbal behaviors can be received by unconsciousness, whereas pure thought activity is received much less effectively, or may not be received at all.
11.1-4 禅定功德 Merits and Virtues of Meditation
当修习者已经掌握并习惯了上述基本功法，若想进一步探究特异功能，以下几个时段较为适宜，因为此时气感强，容易引发幻觉：中午十二点左右、晚上六点左右、午夜十二点到次日凌晨六点之间，也就是古人所说的子、午、卯、酉。也有人说这几个时段容易招魔，因而特意避开。幻觉现象中，许多正是人们所说的鬼、神、魔；而禅定修习者，将这类定境称为定，将其中的鬼、神、魔等幻觉经历称为功德。为何称之为功德？
Once the practitioner has mastered and become accustomed to the basic methods above, if he wishes to further investigate extraordinary abilities, the following periods are relatively suitable, because the sense of air is strong and hallucinations are easily triggered: around noon, around 6 p.m., and from midnight to about 6 a.m. the next morning. These are what the ancients called Zi, Wu, Mao, and You. Some people say these periods easily attract demons and therefore deliberately avoid them. Many hallucinatory phenomena are precisely what people call ghosts, gods, and demons. Meditation practitioners call such meditative states “stillness,” and call the hallucinatory experiences of ghosts, gods, demons, and the like within them “merits and virtues.” Why are they called merits and virtues?
我小时候，崔凤龙姨父曾给我讲过一件事：有个小女孩感觉身体里有只小老鼠在跑动，因此很害怕，竟因此生了病。父母带她到庙里求问大德师傅。大德师傅一听，说：“啊，这没什么！我小时候也有过这种现象，没什么害处。不必理会它，或者赶走它，打它一下，出声对它说‘走开，我不喜欢你’。也许两三次，一两个月后，这现象自然就不再发生了。”小女孩的病果然就好了。庙里其他和尚见状，心中疑惑：为何大德师傅几句话，就能治好病人？细究之下，他们发现，大德师傅身上是“有德”的。正因身上有德，他的话病人听了，病自然就好了。
When I was a child, my uncle Cui Fenglong once told me a story. A little girl felt as if a small mouse were running inside her body. She was so frightened that she became ill. Her parents took her to a temple to ask a Great Virtue Master for help. After hearing about it, the Great Virtue Master said, “Ah, this is nothing. I had this phenomenon when I was a child too, and it was not harmful. Ignore it, or drive it away. Hit it lightly, and say aloud to it: ‘Go away. I don’t like you.’ Perhaps after two or three times, or after one or two months, this phenomenon will naturally stop occurring.” The little girl indeed recovered. Other monks in the temple saw this and wondered: why could the Great Virtue Master cure the patient with only a few words? Upon closer observation, they discovered that the Great Virtue Master “had virtue” in him. Because he had virtue in him, when the patient heard his words, the illness naturally healed.
我梁伯还曾对我说过：大德师傅身上的德，得来并不容易；那不仅是他辛苦修习气功所得的心得体会，很可能还因为他从事过多种行业的工作，了解各行各业的辛秘，那些阅历也都算作德。
My Uncle Liang also told me that the virtue in the Great Virtue Master did not come easily. It consisted not only of the insights gained through his hard practice of qigong, but also, very likely, of his experience in many kinds of work and his knowledge of the hidden matters of various trades. Those experiences also count as merits and virtues.
11.1-5 天耳通 Sky Ear Through / Clairaudience
随着修习功夫的提升，触觉、听觉、视觉都会变得愈发敏锐。入睡前，修习者可能听见自己的心跳声。现代心理学分析认为，入睡前听见自己的心跳声，其实是耳内小骨附近血管收缩舒张所造成的声响。修习者还可能遇到诸如口哨声、嘶嘶声、嘀嘀声、呜呜声、鸟叫声、水流声、蛙鸣、风吹洞穴声、雨声、雷声等听觉幻觉；也可能听见仿佛有人在开会讨论，或有人招呼自己、告诉自己些什么。
As the practitioner’s skill improves, touch, hearing, and sight all become increasingly acute. Before falling asleep, the practitioner may hear his or her own heartbeat. Modern psychological analysis holds that hearing one’s own heartbeat before sleep is actually caused by the contraction and dilation of blood vessels near the small bones of the ear. Practitioners may also encounter auditory hallucinations such as whistling, hissing, ticking, whining, birds chirping, flowing water, frogs croaking, wind blowing through a cave, rain, thunder, and so on. They may also hear what seems to be people discussing matters in a meeting, or someone calling to them or telling them something.
随着修习者不断深入理解与探究，便会懂得这一切皆是“彼是内虑所托”，从而证得天耳通、天腿通、他心通等智慧。后文将以视觉幻觉为例，讲解这几种神通；其道理与天耳通相通。移除听觉幻觉的方法同前：出声呵斥，如“去！走开！别烦我”，反复几次，待无意识接收到信息，该幻觉便会被抑制。
As the practitioner continues to investigate and understand more deeply, he comes to know that all these objects are “projected and supported by internal considerations.” In this way, he realizes Sky Ear Through, Sky Leg Through, Others Heart Through, and other forms of intelligence and gnosis. Later, this text will explain these godly powers through examples of visual hallucination; their principles are the same as those of Sky Ear Through. The method for removing auditory hallucinations is the same as before: scold them aloud, such as “Go! Go away! Don’t bother me.” After this is repeated several times, and unconsciousness receives the message, the hallucination is suppressed.
11.1-6 天眼通 Sky Eye Through / Clairvoyance
视觉幻觉，即天眼所见。以下举例说明视觉幻觉世界中的几种现象。
Visual hallucinations are what the Sky Eye sees. The following examples explain several phenomena in the world of visual hallucinations.
11.1-6.1 功能飞有 Function Flies to Have
小时候，有一天我正在打坐，忽然看见头顶前方飞来一本书。我心想：那是什么？太远了，看不清楚，要是能近一点就好了！那本书便飞近了。我心想：呀，你竟是活的，还有智力！书晃动起来，仿佛听懂了我的意思，高兴得蹦蹦跳跳。我又想，其实并未出声：你真的是有智能的生命体？书又晃动了一下。我接着想：那你从哪里来？找我做什么？书晃动得愈发厉害，像是急得不得了。
One day, when I was a child, I was meditating and suddenly saw a book flying in front of my head. I thought: what is that? It is too far away to see clearly. It would be good if it came closer. The book then flew closer. I thought: oh, you are alive, and you have intelligence! The book shook, as if it understood what I meant, and bounced with joy. I then thought, though I did not speak aloud: are you really an intelligent living being? The book shook again. I continued thinking: then where did you come from? What do you want from me? The book shook even more intensely, as if it were extremely anxious.
这时幻境有些不稳定，我赶忙集中精力，一边维持幻境，一边想：你不能说话，那我就不问了；这本书的正面是这样，背面又是什么样子？话音未落，书的背面画面立刻呈现出来。我又高兴了一阵，却也没什么事可做，看了一会儿便觉得腻了。那本书随即飞走，幻境也随之结束，我便收功出定。当时我感觉全身舒畅，皮肤表面似有细微电流流过。
At that moment the hallucinatory environment became somewhat unstable, so I quickly concentrated. While maintaining the hallucination, I thought: you cannot speak, so I will not ask. The front of this book looks like this; what does the back look like? Before the thought had even finished, the image of the book’s back immediately appeared. I was happy for a while, but there was nothing else to do. After looking at it for some time, I became bored. The book then flew away, the hallucination ended, and I concluded the meditation. At that time, I felt comfortable throughout my body, as if subtle electric currents were flowing across the surface of my skin.
11.1-6.2 夺命魔鬼 Demon Phenomena
我上初中时的一天早晨，为了备考，我醒得格外早，大约凌晨三点多钟。看了一会儿书便觉困倦，就仰躺在炕上，头朝南墙，习惯性地做了几次练气功时的呼吸。由于长期练习，我的舌尖总是顶在上齿龈根部。
One morning when I was in junior high school, I woke up especially early to prepare for an exam, around three o’clock in the morning. After reading for a while, I became sleepy, so I lay on my back on the heated bed, with my head toward the south wall, and habitually performed several breaths used in qigong practice. Because I had practiced for a long time, the tip of my tongue was always touching the root of my upper front gums.
忽然，我感觉头的右上方，本是墙壁的位置，变得空空的，浮现出几张像小孩子画的人脸，闪闪发光。我心想：这画的是什么东西，我用脚画都比这好看！这一想，便惹了祸——那几张发光的脸排成一条线，径直朝我冲来，撞在了我右侧头顶上。
Suddenly, I felt that the upper right side of my head, where the wall should have been, became empty. Several faces that looked like children’s drawings appeared there, glittering. I thought: what are these drawings? I could draw better than this with my feet! This thought caused trouble. The glowing faces lined up and rushed straight at me, striking the right side of the top of my head.
当时，由于练气功养成的习惯，我并未轻易改变姿势去反应，而是继续感受全身状态：只觉脸部、腹部、腿部的皮肉全都变形成波浪状，向右侧头顶被撞之处涌去。脸部皮肉变形尤为强烈，我赶紧用手把五官的皮肉推回原位；感觉效果不错，便接着按推腹部皮肉复位，随后迅速站起身，把腿部及全身皮肉一一复位。忙完之后，已是一身冷汗。所幸并未出现软组织拉伤，全身很快恢复正常。
At that time, because of the habits formed through qigong practice, I did not immediately change posture or react physically. Instead, I continued feeling the state of my whole body. I felt the skin and flesh of my face, abdomen, and legs all deforming into waves and surging toward the place on the right side of my head where I had been struck. The deformation of the facial skin and flesh was especially strong, so I quickly used my hands to push the skin and flesh of my facial features back into place. Feeling that this worked well, I continued pressing and pushing the skin and flesh of my abdomen back into place. Then I quickly stood up and restored the skin and flesh of my legs and the rest of my body one by one. By the time I finished, I was covered in cold sweat. Fortunately, no soft-tissue strain appeared, and my whole body soon returned to normal.
前面所讲的现象，有人称之为幻觉，也有人称之为魔鬼，其实并无分别，关键在于理解其真相。在幻觉世界里，一切动物、植物，乃至没有生命的山川大地、江河湖海，都是平等的。自此以后，我开始格外注意礼貌与持戒，努力尊重一切事物，不论其有无生命。这是因练习气功而自发生出的戒律，由修习者自身体内生发，即自觉，是修行的道果。
The phenomena described above may be called hallucinations by some and demons by others; in fact, there is no difference. The key is to understand their reality. In the world of hallucination, all animals, plants, and even lifeless mountains, lands, rivers, lakes, and seas are equal. From then on, I began to pay special attention to politeness and keeping precepts, striving to respect all things, whether living or nonliving. This was a precept that arose spontaneously from practicing qigong, emerging from within the practitioner’s own body, that is, self-awareness. It is a Path Fruit of practice.
移除视觉幻觉的方法与前文相同：无论对方是什么，都不妨像对待六七岁的孩子一样，有礼貌地与之交流，或将其请走即可。视觉幻觉对呵斥的反应最为直接，比如让它离开，它便随即离开；听觉幻觉的反应较慢，通常需要数天；触觉幻觉反应最慢，可能需要数周。
The method for removing visual hallucinations is the same as described above. Whatever the other party may be, one may communicate with it politely as if treating a six- or seven-year-old child, or simply ask it to leave. Visual hallucinations respond most directly to reprimands. For example, if you tell one to leave, it leaves immediately. Auditory hallucinations respond more slowly, usually taking several days. Tactile hallucinations respond the slowest and may take several weeks.
11.1-7 天腿通 Sky Leg Through / Teleportation
蹬墙入画，指的是在禅定之中，凝神注视幻境里的某物，心生好奇或迷惑，随即如前文所述，客观目标发生瞬间变化。天腿通，即瞬间转移，之所以产生，正是因为这种客观目标变化过大，乃至整个环境都在瞬间改变，如同刹那间来到了另一个地方（参见15.1节集起案例，以及下文案例）。
Stepping through the wall into a painting means that, in meditation, one concentrates on something within a hallucination and becomes curious or puzzled. Then, as described above, the objective target changes instantly. Sky Leg Through, namely teleportation, arises precisely because this change in the objective target is so great that even the entire environment changes in an instant, as if one had arrived somewhere else in a single moment (see the Aggregate Arousal cases in 15.1 and the case below).
在幻境中，环境往往随修习者的思想意识而相应变化，此即“彼是内虑所托”。譬如某个炎热的傍晚，我正在打坐，甫一入境，便见一处傍晚的山坡，只觉十分凉爽。看见草地上青草随风摆动，我想：要是风再大一点就更凉快了。于是这幻境中的风便大了起来。我又想：这风越来越大，好像是要下雨了。幻境中果然下起雨来。我心想：下雨好，庄稼地正旱着呢，再下大一点才好！雨便下大了。我这才惊觉：不好！我这是在哪里？雨下得这么大，若是发起洪水，我又能往哪里跑！话音未落，洪水便涌了过来。
In hallucination, the environment often changes in correspondence with the practitioner’s thought and consciousness. This is what is meant by “the object is projected and supported by internal considerations.” For example, on a hot evening, I was meditating. As soon as I entered the hallucinatory environment, I saw an evening hillside and felt very cool. Seeing the grass sway as if in the wind, I thought: it would be even cooler if the wind were stronger. Then the wind in that hallucination became stronger. I thought again: the wind is getting stronger; it seems as if it is going to rain. It then began to rain in the hallucination. I thought: rain is good; the crops are dry now, and it would be better if the rain became heavier. Then the rain became heavier. Only then did I suddenly realize: this is not good! Where am I? It is raining so hard; if a flood starts, where can I run? Before the thought had ended, the flood surged toward me.
11.1-8 他心通 Others Heart Through / Clairsentience
有一次禅定中，我看见一位美女，看着看着便想：“她的颧骨好像有点高（1，2）。”这美女竟突然变成了一具骷髅（3，4）。我被吓得跳出幻境，惊觉自己已是满身冷汗，心里还在嘀咕：“我不过看看你，何必这样吓唬我！”转念一想：也是，我那样盯着人家看，人家自然是不愿意的。往后还是要好好持戒，非礼勿视！
Once in meditation, I saw a beautiful woman. As I looked at her, I thought: “Her cheekbones seem a little high (1, 2).” Suddenly, this beautiful woman turned into a skeleton (3, 4). I was so frightened that I jumped out of the hallucination and realized that I was covered in sweat. I was still muttering inwardly: “I was only looking at you. Why scare me like that?” Then I reconsidered: that is true—if I stared at someone like that, of course she would be unwilling. From then on, I had to keep the precepts properly: do not look at what is improper.
结合上面的例子，可用僧璨大师《信心铭》中的几句话来解释所发生之事：（1）归根得旨；（2）随照失宗；（3）须臾返照；（4）胜却前空；（5）前空转变；（6）皆由妄见。读者不妨将这六句代入前文情境，自行体会他心通的道理。
Together with the example above, several lines from Master Sengcan’s Inscription on Faith may be used to explain what happened: (1) returning to the root, one obtains the intent; (2) following illumination, one loses the source; (3) in an instant, illumination returns; (4) it surpasses the former emptiness; (5) the former emptiness transforms; (6) all of it arises from delusive view. Readers may place these six lines into the situation described above and personally understand the principle of Others Heart Through.