But the realization of the present, taking the whole of the present, is similar, and is not the nature of that nature which is clear mindedness. The Great Enlightenment is called 'the emptiness is shattered, the earth is leveled and sunk'. What is our true presentiment? The mind and matter are one, and the three thousand worlds are like the Umra fruit in the palm of one's hand. It is the unity with the universe, large but not outside, small but not inside, round and clear, that is the true present amount of mind consciousness. So this world, this universe is also the present quantity of Arya consciousness.

So when we study Buddhism, we do not reach this state of mind, and when we sit there and occasionally get a thought of purity, we think that this is the present amount of consciousness, and when we grasp this state, we think that we have already seen the nature of the mind and body, and we have grasped the cultivation of the mind and body, but this is wrong, and Zen Buddhism describes this as being in the black lacquer bucket, which is not Zen meditation, and the ordinary people who have cultivated their mind and body are all capable of doing this. Zen masters in the Zhejiang region call this situation 'making a dojo in the shell of a conch lion', thinking that they have attained the Way, and making a great fuss about the Dharma.

The word 'measure' translates very well and has the meaning of expansion. The more we sit there, the more we expand our mind. As a result, we are sitting there, our mind is infinitely shrinking, making a dojo in the shell of a conch, not realizing that the whole three thousand worlds is the present quantity of the Arya consciousness. Therefore, we must first understand the reasoning of the present quantity clearly. At the same time, studying the Vaisnava and Dharma Sect, we should not be trapped by the dull words. The great masters have talked a lot, but why can't you use them in your own work? It is because they have not penetrated the truth of the three measurements. If you have clarified the three measurements, you will realize that what we do in the conch shell, what we think is pure with our eyes closed, is still a delusion, not the true heart, and therefore, when birth and death come, we cannot resist them. When the four great dispersions occur, the purity of that delusional mind does not come.

Therefore, we know that the purity and tranquility that we find in sitting up by chance depends on the fact that the structure inside the conch shell is all right, not broken, and that this little bit of purity has been formed. If something goes wrong inside, then your small amount of realm is useless, then 'the mind is bound'. The four great dispersions, the suffering of death can pull you in, the same fear, the same uselessness. We usually do kung fu and think we are great, but when it comes to the four great dispersions, we don't want the four great dispersions, but when we are sick, we can't do it.

That's why the Baizhang Qingrui also says that only those who cultivate the Way wish to be sick. It is only those who are sick who will be careful and willing to cultivate. Secondly, the real test in the disease, a down a big high fever, about to collapse, they can not make a little master, the big pain, test your life's Tao strength enough here, I'm afraid that there do not say talk about Zen talk about secret, even screaming ouch can not be called out. So don't talk about theories.