In learning, practicing and keeping the law,
The most basic is the highest and deepest
Listen to the right teachings, think about them, and practice them diligently.

『Yogasajiron』 is a comprehensive treatise on Yogacara, consisting of 100 volumes.
This book is a compilation of various Mahayana and Hinayana practice methods, practice stages, and the process of attaining samadhi and achieving perfection, collected and classified from various sutras.
This lecture guides both monastics and laypeople on the path of proper practice by interpreting the sutra of the "Yogasajiron" that explains the principles of practice.
It serves as a guide using the scriptures as a map.
The author encourages practitioners to deal with the various difficulties they encounter along the way, and motivates them to know where they stand and move forward.


The book vividly and broadly discusses the author's own practice experiences, cases from those around him, and examples from each sect, revealing the true principles of practice.
It examines everything from the conditions a practitioner must have to practice, such as where they should live, how much they should eat, what posture they should have, and what temperament and affinity they must have to practice, to how to recognize and break free from wrong thoughts that cause problems in practice.
Through this, it becomes clear why one cannot achieve concentration through practice, how one should cultivate concentration, why one must cultivate concentration in order to obtain wisdom, what obstacles bind the mind and how to escape them, and how the doctrine is related to practice.
There are many different methods of practice, including breathing, chanting, meditation on the topic of the topic, and contemplation, but there is one thing that is emphasized.
Putting the teachings into practice through continuous practice.
This is the basics.

What is it that is lacking and weak in the will to do something?
There is no desire to seek the Way.
Whether you become a monk and practice asceticism or learn about Buddha at home, you always fish for three days and dry your net for two days.
Whenever I hear that someone is reading Buddhist scriptures, I always go, but I always feel miserable when I do.
Sometimes, we hear about it, but our hearts are weak and inadequate, and we do not have the strength to carry it out, so even if we listen to the Buddhist scriptures all our lives, it is of no use.

--- p.38

What does it mean to care?
If you hear something and immediately forget it, what good is it? This is the "fault of delusion," and if you have it, you must correct it.
You say that hair is something that our parents gave us and that it wasn't that good to begin with.
To be honest, it's not a question of being smart or not, it's a question of whether or not you try to put your heart into it.
You should study these words of mine carefully.
A smart person remembers what he hears once.
I was dull, so I read it a hundred more times and succeeded.
Therefore, we must remember the four characters “diligence can make up for clumsiness” which means “diligence can make up for clumsiness”.

--- p.48

When you realize the Tao, do you no longer need to practice?
The time after realizing the Tao is the best time to practice.
That is why the Fifth Patriarch of Seon Buddhism said to the Sixth Patriarch, “If you cannot see your true nature, practicing Buddhism is useless.”
Why was it said that practicing the Dharma was useless? For example, bowing to the Buddha and reciting Buddhist scriptures are both forms of practice! However, as I said before, strictly speaking, these are merely the beginning stages of practicing the Dharma.
Right practice is at the center of righteousness, from precepts to concentration and wisdom.
Therefore, Samadhi is the center of wisdom.

--- p.128

What are the boundaries of justice, and how are they established?
Nowadays, ordinary people sit in meditation, protecting their belly button, facing the light with their eyes, and paying attention to their breathing.
I sit down and count my breaths one by one, like an accountant counting money.
After counting half a day like that, it is let go and then caught again, and this is called a formula.
Or, you can cleanse your body's meridians or recite mantras! It's hard to call it true.
(...) How can you talk about love when your mind is not even pure?
--- p.131

Can we attain liberation through understanding the law alone?
If you know purity in theory, it is only a theory and is only liberation in terms of knowledge, not liberation through practice.
If you haven't achieved that, it's not true purity.
That is why ordinary Buddhists, whether they are monks or laymen, talk about merit at every turn, but they walk a path of error at every step.
They all talk about emptiness, but when they lose their temper, their minds are immediately shaken.
What kind of emptiness is this? Even if I encounter a boundary, I cannot be liberated or emptied.
Why is it like this? It's useless because there are no boundaries for definition.
Although there are various expedient methods in the Buddha's teachings, the important point is still to cultivate your emotions.

--- p.160~161

What does it look like to listen but not reflect on it yourself?
In your case, while learning here, people surround me every day and say, “Master, you are good,” or “Master, you are like this,” but it is of no use.
The reason is that even though I tell you all, you all say “yes” with your mouth, but in reality, you don’t listen properly at all.
Everyone is just talking about themselves.
After that, the question I come to ask today is this question, and the question I come to ask tomorrow is this question.
It is also the same problem to leave and come back three or four years later to ask about it, so there is no wisdom in it.

--- p.206

What is it that makes the eyes, ears, nose, tongue, and body act carelessly?
If you watch too much television, you will soon become confused even if you sit down.
Because the root of the eye was not protected.
If you listen to other people's stories or listen to too many songs, you will become dizzy when you sit down, because you have not protected the root gate of your ears.
I practice qigong every day, but if I practice too much, it's easy to become drowsy.
If you breathe too hard and it lasts a long time, you can easily become dizzy due to lack of energy, because you have not protected the root of the nose.
There was something like this once upon a time.
A certain monk, who fell into a trance as soon as he sat down, went to the Buddha and asked him.
The Buddha said that there is grass (tobacco) in the mountains, and that it can relieve one's fatigue.

--- p.184

Do you truly believe in cause and effect and reincarnation?
If those who study and believe in the Buddha were to discuss this openly, would they themselves believe in the three realms of cause and effect and the six realms of reincarnation? No one believes in it. Everyone is simply opening their mouths and deceiving themselves.
If you say you believe, blindly believing is of no use.
If you do not make this part clear, saying that you believe in Buddha is deceiving yourself and deceiving others.
The foundation of the Buddhist law of the twelve divisions of the Tripitaka, the teachings of each sect, all expedient means, and the realm of saints is built on the foundation of the three realms of existence and the six realms of reincarnation.

--- p.208

Why can't I properly observe it?
It is because your karma is too heavy, and that is the cause and effect of the three times.
But I won't say that.
The reason you cannot observe properly is because your wisdom is lacking and your intellect is lacking.
If you can properly manage it, it will be achieved right away.
There is no one who cannot achieve.
Ordinary people are quite adept at discussing doctrine.
But if we talk about real practice, there is not even a little bit of ability.

--- p.219~221

Why doesn't the practice of the negative and white bone meditation have any effect?
Even if you see many rotten corpses, you will not be able to eat for about three days and the affection between a man and a woman will not move your heart, but after three more days, pretty things will still look pretty to you.
That's why practice is difficult! Greed is difficult to eliminate! This is still only the Hinayana Dharma. If you can't even achieve the practice of the Hinayana Dharma, how can you possibly achieve the Mahayana?
--- p.224

When you get into love, you don't know anything.
Even when not a single thought arises, the fivefold action still exists.
Therefore, if you do not understand the principle properly, you will think that you will not know anything once you enter concentration, but that is wrong.
Then how can we say that “fire is awake” when it is just like a piece of wood or a lump of clay?
--- p.228~229

If you've made up your mind, shouldn't you stop thinking about it?
The line is originally a private number.
But you have to think without thinking after you have reached the boundary of justice.
It is within this very boundary of justice that we learn all of the twelve chapters of the Buddhist scriptures and study them little by little.
The essence of Zen meditation is thinking, so you must think wholeheartedly and properly focus on one problem.
If it really worked, then I'd say, "Ah! So that's how it was originally."
This is a great realization.

--- p.247

What does it mean to capture a video?
It's like a painter envisioning a scene, and it's essentially an illusion, but the painter has this image.
(...) The image has a counterproductive effect, so when the mind stops, the consciousness of the sixth sense gradually stops.
After you stop eating meat, you reach a stage where your consciousness becomes clear and your body and mind naturally become in harmony.
“Contemplating the bones, contemplating the Buddha statue, contemplating the wheel are all like this.”
--- p.258

Why is the double-headed scepter important?
After practicing the mind and cultivating the mind, all the bad psychological problems of the five senses, anger, and ignorance will become lighter and less severe.
I always observe you, and no matter how much you practice, your current actions become more and more covered and heavier.
It's like covering it with cotton and then adding a lime cover on top of it.
Therefore, if you truly cultivate and reach this point, these five things will all be a test of yourself.
We must check ourselves to see if we have any wrong views in the way we generate our own thoughts and move our own minds.
When the five problems are eliminated, the mind immediately reaches liberation.

--- p.268

What does it mean to have a peaceful and pure mind?
Practice is not just about talking about faith, nor is it just about sitting in meditation or learning about academic principles and ideas.
The question is how to transcend the world and enter the “light world.”
To achieve this goal, one must first attain the perfect and pure Baekjeon karma in the major and minor boundaries of the four seon-eight samsaras. (...) When all the pure aspects of the mind are perfected, that is the back-up, and in the place where the mind arises and thoughts move, there is not the slightest impurity or evil thought, but only the samsaras.

--- p.392

What is pan-negativity?
Even if countless people sit in meditation, they cannot be said to be practicing meditation.
I just laugh when they say they're cultivating their own emotions while everyone else is on the edge of chaos.
However, this is also a type of denial, and you will get a weapon, so your memory will get worse, your wisdom will also get worse, and your stomach will get fat.
So please be absolutely careful.
Jeong is “this place, this time, and this situation,” and if you want to enter into a certain kind of Jeong, you will enter into that Jeong.

--- p.399

Why should we cultivate the light and practice various customs?
This is because one must practice and purify oneself to correct and change one's own mental conduct, and control one's own delusions and ignorance to reverse one's karma.
Since only by practicing meditation can one transform one's karma, the "practice" of cultivating meditation can change one's karma and cut off one's afflictions.

--- p.418