1

A Golden Ring
An Introduction to Buddhist Meditation
By Dr. Yutang Lin

Supplication to Guru Yogi Chen

Yutang Lin Oh, Original purity appearing as Man usri, through your !oundless co"passion Bless us #ith achie$e"ents in "editation% &elp us reali'e in Li"itless(Oneness the uni)ication o) #isdo" and co"passion%

Supplication to Bodhisatt$a *ei(+uo

Yutang Lin ,rotector o) Buddha Dhar"a, a great -night, )ollo#ed !y the .our Cardinal &ea$enly /ings, #orshipped in all Chinese "onasteries, help spread holy Dhar"a #ith all your "ight% You hold practitioners to !e your children, al#ays gi$e ti"ely encourage"ent and pro$ision. 0ust as you helped Guru Yogi Chen all the #ay, please -eep "e in your )a$or to !ene)it all%

,re)ace
In 0uly 1221 I #as in$ited !y the Mia"i Buddhist Lotus Society to gi$e a series o) tal-s on Buddhist teachings. +hree o) these lectures #ere de$oted to 3Introduction to Buddhist Meditation.4 +his !oo- contains re)ined transcripts o) these lectures #ith rele$ant additional "aterials included as appendices. A detailed e5planation o) #hy and #hat I #ould li-e to o))er in this #or- is gi$en in the opening tal- that )ollo#s. +he tal-s #ere !ased on a Chinese article o) "ine !earing the sa"e title. A)ter the Chinese article had gone through three re$isions I

2 o))ered it on the altar ta!le re6uesting Buddha7s appro$al. +hat night in a drea" I sa# "ysel) #ith !oth pal"s )olded together, holding a s"all, transparent !ag )ull to the ri" #ith #hole peanuts. According to "y late Guru Yogi Chen7s teaching, peanuts seen in a drea" represent things !orn )ro" the Dhar"a !ecause peanuts are called hua sheng 89:;<= in Chinese and it sounds si"ilar to fa sheng 89-;<= #hich in Chinese "eans born from Dharma. Accordingly I o))er the )ollo#ing interpretation o) this drea". +he s"all, transparent !ag signi)ies a short and clear article. Its )ullness signi)ies that the content is )ull o) the essentials o) Dhar"a. +he peanuts in the shells signi)y that to taste their )la$or one needs to engage in practice 8so as to shell the peanuts )or eating=. &olding the !ag #ith pal"s )olded together signi)ies that the article #as #ritten #ith the cooperation o) #isdo" and co"passion. In that drea" I si"ultaneously heard a hea$enly $oice saying> ?@A;L9BCOringD EoCOgolden ring. 8+he others are ringsD this one is a golden ring.=? Since a ring7s round shape signi)ies per)ection and its use is a re"inder o) so"ething essential, I !elie$e that the "essage con$eyed #as a per)ect re"inder o) the essentials. In tantric Buddhis" $ery precious teachings are o)ten re)erred to as golden Dhar"asD I a" honored to ha$e heard such an auspicious co"pli"ent. +his is the origin o) the title o) this !oo-. +he +hang-a o) Yogi Chen appearing as Bodhisatt$a Man usri riding a dragon #as prescri!ed !y his oral instruction to "e. It #as painted, under "y super$ision, !y a de$otee Fen *ei #ho had ne$er "et Yogi Chen in person and yet had seen hi" "any ti"es in drea"s during the painting o) this holy i"age. It is contained in this !oo- and )ollo#ed !y a supplication to his holiness )or his !lessing to all practitioners o) Buddhist "editation. +he Chinese article on "editation )irst appeared in "y Chinese !oo3One Melody in +en Gariations. As soon as it #as printed in +aipei, +ai#an, "y )ather sent three copies to "e $ia air"ail #ithout in)or"ing "e in ad$ance. Harly in the "orning on the day the !oo-s arri$ed, in a drea" I sa# the great protector o) Dhar"a, Bodhisatt$a *ei(+uo, appearing e5actly as the i"age contained in this !oo- and lasting )or a!out thirty seconds. +o e5press "y gratitude to Bodhisatt$a *ei(+uo )or such a sign o) appro$al, his holy i"age #as included in the second edition o) that !oo-. Io# his holy i"age is also included in this !oo-, signi)ying, on the one hand, our continued gratitude and, on the other hand, our plea )or his protection to all practitioners o) Buddhist "editation.

3 +he Chinese article #as care)ully proo)read se$eral ti"es !y Shou( Yean Lin and Chun(0ane Chen, and contains i"pro$e"ents in reada!ility !ased on their suggestions. +he present #or- has !een edited !y Ann /lein and &arold Ross"an to i"pro$e the Hnglish. Andre# Hllis has i"pro$ed the Hnglish and suggested #ays to i"pro$e the )or"at. .or"atting o) the entire !oo- has !een done !y Chen(0er 0an. My sincere than-s to the" and "ay they so"eday en oy the )ruits o) Buddhist "editation. +han-s are also due to the donors )or "a-ing the printing and )ree distri!ution o) this #or- possi!leD "ay they succeed in practicing Dhyana ,ara"ita 8"editation= !ased on their "erits gained through Dana ,ara"ita 8donation=. May all !eings soon reali'e the original purity o) Li"itless(Oneness% Yutang Lin March J, 122K Hl Cerrito, Cali)ornia

A Golden Ring
An Introduction to Buddhist Meditation
By Dr. Yutang Lin

Opening +al+he tal- I a" presenting no# is !ased on "y Chinese article !earing the sa"e title. +hat article #as the result o) se$eral "onths o) study and "any re$isions. My intention #as to o))er a practical "anual on Buddhist "editation. You "ay #onder #hy I #anted to #rite a "anual on Buddhist "editation #hen there are so "any !oo-s a$aila!le on this topicL In "any !oo-s on Buddhist "editation one encounters a!stract theoretical ter"s descri!ing highly ad$anced "editati$e states. Although such theories are $alua!le -no#ledge, !eginners #ould !e at a loss a!out ho# to apply the" in the practice o) "editation. Besides, too "uch theoretical -no#ledge "ay so"eti"es e$en !eco"e a hindrance to adopting a practice. It is analogous to learning ho# to s#i" !y reading !oo-s a!out it rather than going into the #ater. +he

4 accu"ulation o) such -no#ledge is no guarantee that one #ill learn to s#i" #ith ease. *hat is essential is a daily practice in #ater. An ideal "anual )or !eginners should a$oid co"plicated descriptions o) ad$anced stagesD instead, it should pro$ide a general outline o) the essentials and a detailed account o) the practical steps. +his is precisely #hat I a" trying to acco"plish in this article. Io#adays, "editation is o)ten introduced or taught as "erely a rela5ation techni6ue. &o#e$er, Buddhist "editation in$ol$es our #hole !eingMour #ay o) li)e, our outloo- o) the #orld. Meditation should not !e an independent acti$ityD it should connect #ith e$ery aspect o) our li$es. I) #e study Buddhist teachings on "editation care)ully, #e learn that Buddha does not encourage people to jump into "editation. +he Hight)old Io!le ,ath puts Right Meditation as a )inal step, preceded !y Right Gie#, Right +hin-ing, Right Speech, Right Li$elihood, etc. +here)ore, !eginners should )irst learn o) the preli"inary stages )or "editation and "a-e proper preparatory ad ust"ents o) their li$es. In this connection I ha$e pointed out in "y "anual the essential principles o) Buddhist "editation. Once the !eginner has learned these essentials, it #ill !eco"e easy )or hi" to integrate all aspects into a uni)ied acti$ity during his actual practice o) "editation. .or e5a"ple, a !oo- on s#i""ing tells us ho# to "o$e our hands, legs and head and ho# to regulate !reathingD still #e need to integrate all these into a coherent act o) s#i""ing, and that is the di))icult part. +he sa"e is true in "editation. +he essential principles guide us in "a-ing "editation a coherent acti$ityD there)ore, it is $ery i"portant. I a" no# going to orally translate "y Chinese article )or you and ela!orate on it to help you get a clearer understanding. Since #e #ill ha$e three "eetings, there #ill !e plenty o) ti"e )or you to raise 6uestions #hene$er you ha$e one.

Introduction
It is indeed a natural a!ility o) hu"an !eings to !e a!le to concentrate on acti$ities that interest us. *hen #e are doing so"ething, it is our natural a!ility to concentrate #ith a clear "ind, #ithout distractions. &o#e$er, due to the co"ple5ity o) our #orldly li$es and the holding on to our desires and $ie#s, as #e gro# older, #e o)ten )ind our "inds to

5 !e narro# and scatteredMnarro# in the sense that #e are pre udiced !y )i5ed $ie#s and con)ined !y our attach"entsD scattered in the sense that #hile doing so"ething #e cannot help stopping the rise o) udg"ents and other thoughts. *e ha$e lost the a!ility to act in a pure, natural #ay. .or e5a"ple, #e tend to eat only certain )oods coo-ed in certain #ays, and #hile eatingD our "inds tend to engage in "a-ing udg"ents and other thoughts that ha$e nothing to do #ith our eating. In order to carry on our daily li$es #ith ease, concentration and clearness o) "ind, it is i"portant )or us to train our "inds so that #e "ay regain our natural a!ility to concentrate #ith a clear "ind. Ie$ertheless, e$en i) #e adopt certain practices to train our "inds and there!y regain our a!ility to concentrate #ith a clear "ind, it is no guarantee that such practices #ould )ree us )ro" pre udice. .urther"ore, unless #e are a!le to re)lect upon our $ie#s, the "ore #e learn to concentrate, the stronger our attach"ent to pre udice "ay !eco"e. +here)ore, "editation in general does not necessarily !ring a!out reasona!le and desira!le results. +his is also #hy "y topic is not on "editation !ut rather on Buddhist "editation. *ithout an open and !road $ie# o) the #orld, "editation "ay culti$ate ignorance and pre udice. Buddha taught us to use our concentration a!ility to engage in o!ser$ations and #ise re)lections, there!y gradually eradicating the roots o) our pre udices and conse6uently en oying an open and clear #ay o) li)e. In e"phasi'ing Buddhist "editation, on the one hand #e #ould li-e to de$elop our a!ility to concentrate, and on the other hand, #e #ould li-e to set our e))orts into the enlarge"ent o) our "inds to#ard clarity and in)inite openness. +he !asic teaching o) Buddhis" is to recogni'e the essence o) li)e through the $ie#point o) i"per"anence, su))ering and sel)lessness. +hese three concepts, li-e the three legs o) a tripod, constitute the central idea o) the Buddhist teaching. On the one hand, they are used to e5plain the pheno"ena o) trans"igration and su))ering, #hich are rooted in our ignorance o) the )act o) i"per"anence and sel)lessness. On the other hand, they are used to e5plain ho# li!eration )ro" su))ering and trans"igration is achie$a!leMone needs to practice Buddha7s teachings so that one "ay li$e in the a#areness o) i"per"anence and sel)lessness. &ence these three concepts are essential to the Buddhist teaching. +o help you understand #hy there is su))ering, let us consider the )ollo#ing> *e are accusto"ed to !eing led !y our )a"iliarity #ith concepts into thin-ing that #e ha$e certain -no#ledge. Let7s say )or e5a"ple, #e ha$e a )riend na"ed Da$id and #hen #e tal- a!out Da$id #e thin- that #e -no# hi". Ie$ertheless, #e -no# )ar less a!out Da$id than #hat he -no#s a!out hi"sel), and e$en he does not -no# e$erything a!out hi"sel) !ecause he hardly recogni'es all the desires,

6 e"otions and thoughts that are underlying his actions. +he point is, the things that #e do -no# are )ar )e#er than the things that #e do not -no#, and yet #e are o)ten led !y concepts into action as i) #e ha$e )ull -no#ledge. Our conceptual #orld tends to !e sta!le and concrete and -eeps us )ro" reali'ing the )act o) i"per"anence and sel)lessness. Such ignorance is the root o) all our su))ering. Nsing the concepts o) su))ering, i"per"anence and sel)lessness #e can point out the #ay to li!eration )ro" su))ering, na"ely that #e should !e a#are o) the i"per"anence and sel)lessness o) all pheno"ena and there!y )ree oursel$es )ro" ignorance and its conse6uential attach"ents and pre udices. *e should not !e )ooled !y the li"iting e))ect o) conceptsD rather #e should li$e a li)e o) natural purity and openness. In )act, these three concepts can !e deduced )ro" one another> 81= +hings are i"per"anent, hence there is no security and conse6uently su))ering #ill arise. +hings are i"per"anentD hence they are sel)lessM#ith nothing therein )or us to hold onto. 8O= +hings are sel)lessD hence there is no per"anence. +hings are sel)less, hence su! ect to change and decay and ending in su))ering. 8P= Su))ering pre$ails in li)e, #hich sho#s that there is no sta!ility and per"anence. Iothing is )ree )ro" the condition o) su))eringD hence there is no sel) that has an independent e5istence. It is li-e loo-ing at a crystal !all )ro" three sidesD )ro" any one side you #ill see the other t#o. But in the crystal !all itsel), it is ust a #hole. In Buddhis" #e say that Buddha is one #ho has achie$ed the uni)ication o) *isdo" and Co"passion. +his is !ecause #hen #e descri!e a Buddha, #e can do so only )ro" certain perspecti$es. &ence #e "a-e the distinction o) *isdo" and Co"passion, and then e"phasi'e that Buddha has uni)ied the t#o aspects. Ie$ertheless, in Buddha hi"sel), there is no distinction o) *isdo" and Co"passion. Buddha is a #hole, and there are no aspects to !e uni)ied. It is only due to the relati$e(ness o) our concepts that #e arti)icially dra# the distinction o) #isdo", the rational aspect, and co"passion, the e"otional aspect.

7 Si"ilarly, #e should understand that su))ering, i"per"anence and sel)lessness are arti)icial distinctions "ade !y us #ith respect to the pheno"ena. +he pheno"ena do not !ear such distinctions. It is Buddha7s #ay o) leading us to understand reality that pheno"ena are $ie#ed )ro" the three aspects o) su))ering, i"per"anence and sel)lessness. *hen one sees the interconnection o) these three aspects and reali'es the Li"itless(Oneness o) pheno"ena, it is li!eration o) BuddhahoodD #hen one does not see through the interconnection o) these three aspects, they ser$e to descri!e the causes o) sorro#s, insecurity and trans"igration. +hus #e see that these three concepts are essential to the Buddhist theoretical teachings, !oth #ith regard to e5plaining the !ondage o) #orldly li$es and the path and )ruit o) Buddhist li!eration. At this point I #ould li-e to e5plain )urther the reality that Buddha #ants to sho# us through the interconnection o) these three concepts. Buddha had the actual e5perience o) e$erything in Li"itless(Oneness. In the concept o) oneness, so"e li"it is i"plied !ecause, #ithout so"e li"itation, ho# could #e point out a certain oneL Ie$ertheless, I introduce the see"ingly contradictory ter" o) Li"itless(Oneness to help e5plain Buddha7s e5perience, #hich is indeed inconcei$a!le and indescri!a!le. +his notion o) Li"itless(Oneness ser$es a t#o()old )unction> on one hand, it points out that Buddha7s Hnlighten"ent transcends all li"itsMis !eyond our language, our concepts, our sensation, and e$en the natural li"its o) space and ti"eD on the other hand, it points out that this transcendence is not !eyond or a!o$e, !ut one #ith all, and all are one. .ro" our ordinary point o) $ie# the t#o aspects o) Li"itless(Oneness "ay see" all too a!stract, "etaphysical and lac-ing in su!stance in the reality #e -no#. &ence, I need to e5plain the" in "ore detail. .irst, let "e e5plain the "eaning o) oneness #hen I say that all are one. .or e5a"ple, our !odies ha$e "any di))erent partsMeyes, ears, hands, etc. All o) the" )or" one !ody !ecause they are all connected. Si"ilarly, although the #orld consists o) so "any things, they are all connected as one. +his see"s to contradict the )act that in the #orld, it is sur$i$al o) the )ittest. In the hu"an #orld, #e ha$e #ars against one anotherD ho# could #e !e oneL Buddha7s e5perience o) the oneness o) all is !eyond our ordinary e5perience, yet it is possi!le )or any one o) us to share this e5perience through the culti$ation o) Buddhist practice. Only #hen one has so"e taste o) this oneness can one see clearly that hostility and sel)ishness are #rong.

8 +he Buddhist ,ractice does not ai" at esta!lishing a ne# conceptual perspecti$e, #hich #ould ine$ita!ly !ring a!out the duality o) right and #rong. I) it #ere such, then it #ould !e only trying to replace one set o) arti)icial standards #ith another, and conse6uently cannot )ree people )ro" pre udice. Rather, Buddhist practices ai" at )reeing us )ro" the delusi$e li"itation o) concepts and senses, and help us regain our innate spiritual purity. In the light o) our original purity, #e #ill reali'e that sel)ishness and hostility are ill )ounded, !ut not si"ply !ecause #e are su!scri!ing to certain ideals. .urther"ore, it is o) ut"ost i"portance that #e understand this oneness, !ecause i) #e are li"ited !y our conceptual sel$es, then our li$es are certainly "isera!le. *hen all things are constantly su! ect to change, ho# could #e -eep our tiny sel$es a!o$e #ater all the ti"eL It #ould see" that the #hole #orld is running against our #ill "ost o) the ti"e i) #e are sel)(centered. Our li$es are so )ragileM#hat guarantee do #e ha$e )or our sa)ety and su!sistenceL Second, as to li"itlessness o) Buddha7s Hnlighten"ent, I o))er the )ollo#ing e5planation> *e -no# that concepts ha$e li"ited applica!ility to reality and that the range o) hu"an sensations is li"itedD ho#, then, could Buddha transcend such li"itsL Buddha transcends conceptual li"its !y returning to the original state o) no concepts, #hich is )reedo" )ro" concepts e$en in the su!( consciousness. +his does not "ean that Buddha is incapa!le o) using conceptsD it si"ply "eans that Buddha7s "ind is not con)ined or directed !y concepts. +he possi!ility o) transcending nor"al hu"an sensations is sho#n !y reports o) people #ith supernatural a!ilities. .ro" the Buddhist point o) $ie#, such supernatural a!ilities are #ithin the reach o) all hu"an !eings, pro$ided that they )ree the"sel$es )ro" cultural !arriers that pre$ent the de$elop"ent o) innate su!tle a!ilities. Since Buddha is one #ho has attained )reedo" )ro" all arti)icial !arriers, no "atter ho# su!tle they are, his innate a!ilities are )ully de$eloped. &ence, he naturally transcends the li"itation o) nor"al sensation. &o# could Buddha transcend the !asic )ra"e#or- o) the Nni$erseMthe space(ti"e continuu"L *e are accusto"ed to the li"its o) space and ti"eD o"nipresence, o"niscience and eternity see" unreal to us "ortals. Did not Buddha die at the age o) eighty e$en though in Buddhist ter"inology it is la!eled as entering NirvanaL Yes, )ro" our ordinary point o) $ie#, no "atter #hat you call it, Buddha died at eighty, and so it see"s that he is at least su! ect to death, i) not re!irth. Ie$ertheless, #hen he attained .ull Hnlighten"ent, he lost his identi)ication #ith the "ortal !ody and li)e, he #as at once in eternal union #ith the #hole uni$erseMthe uni$erse not li"ited !y our

9 concepts o) space and ti"e, and it is precisely in this #ay that he achie$ed his transcendence o) space and ti"e. .urther"ore, his transcendence is not ust a psychological e$entD it has !een #itnessed !y Buddhists o$er the ages that as long as a Buddhist is sincere in ta-ing re)uge in Buddha and de$otes hi"sel) to Buddhist practice, he #ill recei$e nu"erous inspirations )ro" Buddhas, Bodhisatt$as and protectors. +he only reasona!le e5planation )or all those "iraculous inspirational e$ents is that Buddha and holy !eings ha$e achie$ed o"nipresence, eternity and o"niscience. +here is no #ay that I can ad$ocate the a!o$e to people si"ply !ecause it is "y !elie). Any one #ho adopts the Buddhist practice #ill sooner or later e5perience the truth o) the a!o$e state"ents. It is only !ecause it is !ased on such a general )act that I dare to ad$ocate Buddha7s transcendence to the #orld. *hen one, through the culti$ation o) Buddhist practices, e5periences the original purity o) Li"itless(Oneness, his li)e is no longer li"ited !y his "ortal e5istence. H$en the concepts o) space and ti"e !eco"e "eaningless in the sense that they are no longer operati$e in the usual #ay. I) #e study the !asis o) science, #e #ill reali'e that the !asic "easure"ent and hence operational signi)icance o) space and ti"e are indeed de)ined !y "an. *hen Buddha #as a!le to )ree hi"sel) )ro" all concepts that #ere consciously or su!consciously present to hi", spatial and te"poral distinctions )aded a#ay, and all !eca"e one. +his is not ust theoretical pro ection o) #hat Buddhahood should !e li-e, !e it reali'a!le or not. Buddhists through the ages can testi)y that, as a result o) their practice, "any e5traordinary pheno"ena ha$e occurred #hich !a))le scienti)ic e5planations, !ut can !e reasona!ly accounted )or according to the Buddhist teaching o) Li"itless(Oneness. +he #or-ing o) prayers that a))ect people thousands o) "iles a#ay is one such "iraculous pheno"enon. H$en i) so"eday science "ay !e a!le to e5plain supernatural pheno"ena, it #ill still !e unli-ely that science can ha$e the po#er to reproduce such e5traordinary e$ents. Science is !uilt on theoretical syste"s, #hich in turn are !uilt on concepts, and concepts !y their nature di$ide and de)ine li"its. H$en the concept o) in)inity hinges on the concept o) )initeness and can !e understood only as !eing non()inite. Buddha7s Hnlighten"ent, on the contrary, is co"pletely !eyond conceptual con)ine"ent. &ere lies the )unda"ental reason #hy science can ne$er achie$e Buddhist Hnlighten"ent and its acco"panying supernatural po#ers. Science can pro$ide us #ith instru"ents and technology that help us hear and see things thousands o) "iles a#ay, !ut it cannot do so

10 #ithout those instru"ents and energy sourcesD #hereas telepathy and clair$oyance co"e to practitioners naturally. &u"an -no#ledge today is !ased on the )unda"ental duality o) su! ect and o! ect, the o!ser$er and the o!ser$ed. Ie$ertheless, in 6uantu" "echanics #e ha$e co"e to recogni'e the Nncertainty ,rinciple, #hich illu"inates the li"it o) a dualistic approach. In using the concept o) a )ield to esta!lish General Relati$ity +heory, Hinstein is approaching the Buddhist teaching o) all are one. In Li"itless(Oneness the )unda"ental characteristic o) hu"an cogniti$e acti$ities, the su! ectQo! ect distinction, has !een transcended. +he Buddhist practice #ill help us reali'e our original state o) Li"itless( Oneness. As #e gradually approach Hnlighten"ent, the !roadening o) our hori'ons and the openness o) our li$es #ill ena!le us to )ace the di))iculties o) li)e #ith a proper perspecti$e. Conse6uently #e #ill !e a!le to handle things "ore satis)actorily and e$en en oy a spontaneous )eeling o) peace and happiness. As #e turn the center o) our attention )ro" sel)ish interests to the #ell !eing o) all sentient !eings, #e #ill naturally li$e a li)e o) ser$ice and )ind such a li)e "eaning)ul and spiritually re#arding. Besides, as #e gain e5perience o) Li"itless( Oneness, #e #ill !e a!le to use such e5perience to help others in "any e5traordinary #ays. +he )uture see"s to lie !eyond the scope o) hu"an -no#ledge. &o#e$er, a Buddhist practitioner "ay so"eti"es -no# )uture e$ents in ad$ance. It is re$ealed to hi" in drea"s or through hea$enly $oices. Ordinarily #e lac- the a!ility to see the causal conse6uences o) e$entsD hence the )uture is )ull o) surprises. Ie$ertheless, pheno"ena occur according to the la# o) causation and conse6uence, hence the )uture is, to so"e e5tent, predicta!le. +his does not i"ply )atalis" !ecause e$ents that are !ound to happen due to past e$ents "ay still !e changed !y additional e))orts !e)ore they actually happen. +his and the )act that all are connected as one are the reasons #hy prayers can help people #ho are su))ering the conse6uence o) past negati$e acti$ities. +heoretically #e can e5plain as a!o$e the )act that practitioners do so"eti"es -no# things in ad$anceD practically, #e ha$e no "echanical #ay to achie$e such results. It re"ains a "ystical spiritual reality -no#n to de$oted practitioners through the ages. In light o) the e5planations gi$en a!o$e, Buddhist "editations "ay !e classi)ied into t#o types. One type is called concentration practice 8Samatha= and consists o) training leading to one(pointed concentration #hich is )ree )ro" distractions, dro#siness and a!sent( "indednessD the other type is called observation practice 8Vipassana= and consists o) o!ser$ation in the light o) Buddhist teachings such as

11 i"per"anence, su))ering and sel)lessness. ,racticing only concentration "editation, e$en though it "ay i"pro$e clarity o) one7s a#areness, cannot help one reach the ulti"ate goal o) Buddhis"M co"plete li!eration )ro" !ondage. ,racticing only o!ser$ation in the light o) Buddhist principles, e$en though theoretically that "ight help one gain so"e transient e5periences o) Hnlighten"ent, #ill !ring a!out .ull Hnlighten"ent only a)ter one7s a!ility to concentrate has !eco"e per)ected. +here)ore, it is necessary )or us to practice !oth -inds o) "editation until #e ha$e uni)ied and har"oni'ed these t#o aspects o) Buddhist "editation and reali'ed the ulti"ate li!eration. +he transcendence o) Buddhist teaching o$er other religions lies )unda"entally in its #isdo" to cut through the root o) !ondageMthe dualistic concept o) an independently e5isting sel)D the Buddhist teaching o) the #isdo" o) no attach"ent #ill help us see through the su!tle !ondage o) hea$enly "editati$e states and thus )ree us )ro" the achie$e"ents o) other religions. &ence, Buddhist "editation is di))erent )ro" the "editati$e practices o) other religions. +here are already "any detailed and co"prehensi$e e5positions on Buddhist "editation in print. Ie$ertheless, detailed and co"plicated theoretical discussions are di))icult to understand and too "uch teaching "ay render the !eginner at a loss as to ho# to practice. In order to pro$ide a practical "anual )or !eginners in this article, I "ention only !rie)ly the essential points o) "any aspects o) Buddhist "editation, #hile #ith regard to the actual steps o) practicing "editation I go into detail. .or e5a"ple, the de)inition and classi)ication o) achie$e"ents in "editati$e states such as the four Dhyanas, the eight Dhyanas, the four approaches and the four fruits are i"portantD ne$ertheless, these are not i""ediately #ithin the reach o) !eginners, there)ore, in this article only a general rather than su!tle description o) the essential characteristics o) "editational achie$e"ents is pro$ided to ser$e as a goal )or !eginners to i"pro$e the"sel$es. Details such as the appropriate ti"e, place, clothing, )ood and preparatory and corollary details )or practicing "editation are )ully e5plained in their natural order. +he Basic Buddhist principle adopted in this presentation is the $ie# o) the original purity o) the #hole Dhar"adhatu 8i.e., the collection o) all pheno"ena=. +he #hole Dhar"adhatu is in Li"itless(Oneness. +o say that this Li"itless(Oneness is originally pure, #e "ean that it is not the result o) practice or culti$ationD rather, it is naturally )ree )ro" arti)icial li"itations. Nsually #e are not a#are o) this )act !ecause #e are accusto"ed to !eing li"ited !y concepts and the senses. +o people #ho are a!le to )ree the"sel$es )ro" the li"iting e))ect o) concepts and senses, the truth o) Li"itless(Oneness and original purity #ill !eco"e sel)(e$ident si"ply !ecause it is so. *hat Buddhist practice

12 does is si"ply help re"o$e our pre udice and ha!its so that #e "ay return to the original state o) purity, #hich is !eyond $alue syste"s and udg"ents. It is a process o) unlearning our cultural di))erencesM #e are !orn A"erican, .rench... or Chinese, #hich is an accidental e$ent !ut it a))ects our up!ringing and outloo- on li)e. Only #hen #e are )ree )ro" cultural pre udice can #e see that essentially #e are all the sa"e. *hate$er #e do to others !ased on cultural pre udice is si"ply due to ignorance o) the )unda"ental unity and e6uality a"ong all !eingsD #hen #e hurt others #e are indeed hurting oursel$es. +hese are not a!stract religious idealsMthe "odern a#areness o) ecology and o) the need )or en$iron"ental preser$ation testi)ies to the truth o) these #ise teachings. Another aspect o) original purity is that #hen #e achie$e .ull Hnlighten"ent #e are si"ply returning to a natural stateD it #ill not !e so"ething )oreign to our nature and thus needs so"e e))ort to -eep. *ere .ull Hnlighten"ent an o! ect to pursue and preser$e #ith e))ort, it could not !ring co"plete li!eration !ecause then #e #ould need al#ays to !e on the #atch )or it and ne$er a!le to rela5. 0ust the oppositeD #e need to learn to let go. *e ha$e !een holding on to the notion o) a sel) )or too long. Our "inds are constantly running #ith thoughts> I a" li-e this, you are li-e that, and our relationship is such and such,... #ithout end. *hen our "inds are so conditioned and co"plicated, #e si"ply cannot rela5. *e need to unlearn all this and return to the state o) si"plicity and childli-e innocence. Only then #ill #e )ind )reedo" and happiness in li)e. Returning to our innocent state does not "ean that #e need to a!olish our culture and social structures. It is an o!$ious )act that social structures ha$e their li"itsMthe peace o) a society is !asically "aintained !y its people7s goodness and "utual trust, rather than !y police and la#yers. It is i"portant to culti$ate the spiritual innocence o) people so that la#s and la# en)orce"ent agencies #ill not !e "isused !ut can ser$e properly as tools to help the innocent. Original purity is !eyond our udg"ents and pre)erences. All our $alues and propensities relate to our cultural !ac-groundsD #hat is considered good in one culture "ay !e considered !ad in another. .or e5a"ple, in A"erica, people na"e their children a)ter so"eone they lo$eD hence a child "ay !e gi$en the na"e o) a grandparent. In the Chinese culture, it is disrespect)ul to use the na"e o) a parent in na"ing a child. Original purity is !eyond these cultural di))erences and relati$e udg"ents. +he principle o) the original purity o) the Dhar"adhatu and the trinity syste" o) i"per"anence, su))ering and sel)lessness are di))erent

13 theoretical approaches to the presentation o) Buddhist teachings. +he outstanding )eature o) the trinity syste" is its )unction as an antidote to #orldly ignorance, !e#ilder"ent and attach"ents. In contrast, the "ain e"phasis o) the principle o) original purity o) the Dhar"adhatu is on opening up to the original clarity and purity. In )act, struggling a#ay )ro" ignorant attach"ents and opening up to enlightened a#areness are t#o aspects o) one process. Depending on the situation, either one o) these t#o aspects "ay !e e"phasi'ed in practice and application. O!ser$ational "editation "ay !e classi)ied into t#o types> one type ai"s at producing antidotal e))ects, e.g., $isuali'ing the nine stages o) decay o) a corpse so as to )ree one )ro" attach"ent to hu"an !odiesD #hile another type constitutes pure o!ser$ation, e.g., #atching the !reath. In "y presentation the $isuali'ations chosen !elong to the pure o!ser$ation type )or the )ollo#ing reasons. Nnless one has !een #ell indoctrinated !y the Buddhist philosophy, it is rather di))icult )or !eginners to #illingly adopt an antidotal practice such as $isuali'ing a decaying corpse. +he second reason is that pure o!ser$ations are "ore in line #ith the chosen !asic principle o) the original purity o) Li"itless(Oneness. +he third reason is that pure o!ser$ation "ay readily lead to )reedo" )ro" conceptual !ondage #ithout creating a ne# !arrier. Although there are antidotal practices in Buddhist teaching, they ser$e only as correcti$e "easures to our !ad ha!its and attach"ents, and )inal Hnlighten"ent should !e )ree )ro" any trace o) a one(sided, antidotal practice. Ie$ertheless, it is not unco""on that practitioners !eco"e li"ited !y their practice, and so it see"s that their practice has !eco"e a ne# !arrier to their returning to the original purity o) Li"itless(Oneness. ,ure o!ser$ation is less li-ely to result in such unintended and undesira!le conse6uences. +he )inal li!eration as taught !y Buddha is not escaping )ro" realityD rather, it is li!eration a"idst real(li)e situations. ,ure o!ser$ation trains us in )acing the reality, not as #e thin- it to !e, !ut as it is. As an e5a"ple o) the "isapplication o) Buddhist teaching, let us consider the case #hen so"eone, a)ter learning the concepts o) Bodhisatt$a and Mara 8de$il=, clai"s hi"sel) to !e a Bodhisatt$a and denounces his opponents or people #ho are not in agree"ent #ith hi" to !e Maras. +he dualistic concepts are used in Buddhist teaching to sho# us "odels )or i"itation and i"pro$e"ent, !ut not to pro$ide la!els and tools )or criticis" and )ighting. Ie$ertheless, constructi$e criticis" is not e5cluded )ro" a Bodhisatt$a7s !eha$ior. A Bodhisatt$a is )ore$er ready to help and holds no grudges against people. &ence, )or !eginners, in order to a$oid this -ind o) "ista-e, it is sa)er to start #ith practices that are neutral, rather than antidotal. Antidotal practices usually #ill ta-e a long ti"e to produce o!$ious e))ects and "ight )or" ne# partialitiesD hence I do not reco""end the" to

14 !eginners. So"e ad$anced practitioners use one(sided practices to correct their !ias !ecause they are e5perienced and -no# #hen and #here to stop.

MAII +HR+
I. .unda"ental ,rinciples
1. .unda"ental ,rinciples o) Buddhis"
+he )unda"ental principle o) Buddhis" is that the whole universe is in Limitless- neness! it is originally so! and pure, i.e., )ree )ro" arti)icial li"its o) concepts, $alues and udg"ents. +his is an a!stract idea and see"s to !e )ar )ro" reality, e$en contradictory )ro" a logical point o) $ie#. &o# could #e accept it, and ho# could #e adopt it in daily li)eL +he concept o) Li"itless(Oneness is contradictory )ro" a logical point o) $ie# !ecause #hen #e tal- a!out one, there is i"plied so"e de)ining li"itation o) it, other#ise #e could not re)er to it. &ence, i) #e say oneness and li"itless, it is the sa"e, )ro" a logical point o) $ie#, as saying so"ething un-no#a!le or practically non(e5istent. Ie$ertheless, )ro" li"itless and oneness respecti$ely #e can learn so"e aspects o) Buddha7s Hnlighten"ent. Buddha7s Hnlighten"ent is essentially un(de)ina!le and ine5pressi!le, there)ore, #hen #e resort to concepts in e5plaining that e5perience, either #e are li"ited !y the concepts used or #e ha$e to go !eyond the concepts used. I) #e stay #ithin logical li"its #e can hardly trans"it the essential aspects o) Buddha7s Hnlighten"ent. &ence I introduce the contradictory notion o) Li"itless(Oneness. &o# could #e accept this notion o) Li"itless(OnenessL Its truth has !een #itnessed !y Buddhist practitioners o$er the ages. It is not stated here as a dog"atic doctrine to !e !lindly )ollo#ed, rather it is a spiritual insight re$ealed to guide practitioners on the path to#ard Hnlighten"ent. Its truth can !e e5perienced !y de$oted practitioners as they continue on the path, thus it is not a irrational dog"a !ased on !lind )aith.

15 &o# can #e adopt it in real(li)e situationsL It does not "ean that #e could intrude into others7 rights and properties and act si"ply as #e please. Rather, #e should gi$e up our pre udices and attach"ents, open our "ind to the #orld, and !e tolerant and considerate to one another. In this #ay, #e #ill gradually approach Li"itless(Oneness e$en in our daily li$es. As a Buddhist practitioner, I used to as- "ysel) the 6uestion> ho# do I apply Buddha7s teachings in "y daily li)eL +here are so "any theories and rules o) conduct in Buddhis", and it #ould !e $ery di))icult to -no# ho# to apply the" to our daily li$es. .urther"ore, ne# ele"ents o) the "odern #orld and the co"plications o) each indi$idual7s situation cannot !e gi$en )ull treat"ent in any religion. Real(li)e situations o)ten re6uire i""ediate attention and responsesD #e "ay not ha$e the chance to consult a spiritual teacher in ad$ance. &ence, in order to apply Buddha7s teachings to our daily li$es, it is necessary that #e use $ery si"ple and )unda"ental principles to guide our considerations and acti$ities. &o# do I o!tain such #or-a!le guidelinesL I loo- directly at Buddhahood, #hich is in Li"itless( Oneness, and our situation, #hich is li"ited in all practical aspects, and then it !eco"es o!$ious that our approach to Buddhahood is a process o) transcendence )ro" )initeness to li"itlessness. +hus, the "ain principles to guide our acti$ities and practices are, on the acti$e side, to open up, and, on the reducti$e side, to let go o) attach"ents. *hat I ha$e learned )or "y o#n use are the principles o) opening up and no attachment. I o))er the" to all Buddhist )riends #ho also #ant to apply Buddha7s teaching to their daily li$es. +hese t#o principles are co"ple"entary to each other and interconnected. *ithout letting go o) attach"ents, there is no real opening(up. *ithout opening(up, one can hardly let go o) attach"ents. Opening(up "eans to see things )ro" all angles, to lo$e all e6ually, and to consider things in long ter" instead o) the i""ediate result. Io attach"ent "eans to gi$e up one7s pre udices, pre)erences and partialities. *e need to let go o) our li"ited $ie#s, desires, e"otions, and ha!its, and open up to the openness, i"partiality and tran6uility o) Li"itless(Oneness. Let us consider, )or e5a"ple, opening up in space. ,lease i"agine you are in the center o) a !ig !alloon, and try to e5pand this !alloon as "uch as possi!le. Could you please tell "e ho# large your !alloon isL One "e"!er o) the audience says that he )eels so"e cur$ature, a !oundary, !ut he cannot speci)y #here it is. Another says that as his !alloon enlarges he gradually loses )eeling o) it. A #o"an says that she )eels that the !alloon is li"ited !y the roo", so she closes her eyes

16 and has a "ental i"age o) a !ig !alloon in the s-y, #ith hersel) in the center. In all three ans#ers, #e )ind a sense o) !oundary, and the #o"an points out that the #alls are li"iting her i"aginary space. Once I had an ans#er )ro" a "an that the sphere #as not only li"ited !y the #alls, !ut stayed in )ront o) hi", although he #as told to thin- o) hi"sel) as !eing in the center o) the sphere. +hese responses sho# that our sense o) space is unconsciously li"ited !y the roo" #e are in or !y the ha!it o) loo-ing )or#ard. +hus to open up in space "eans to adopt Buddhist practices so that our "inds #ill not !e li"ited as in the a!o$e e5a"ples and #ill ha$e the )reedo" to transcend sensual and ha!itual li"its. It also "eans that #e should transcend the $ie#s and custo"s o) a locality. Opening up in ti"e "eans not to !e con)ined !y the present situation, !ut to ha$e a perspecti$e that sees the continuity o) past, present and )uture, an o$erall $ie# o) li)e, a sense o) history and e$en !eyond history. Opening up in e"otions "eans to !e -ind and considerate to people you "eet and adopt an attitude o) ser$ice in your #or-. I) #e con)ine our lo$e, good#ill and generosity to a certain )e#, then #e "ay ne$er achie$e peace o) "ind !ecause li)e is i"per"anent and all those #e care )or are not )ree )ro" li)e7s ups and do#ns. &o#e$er, i) #e enlarge our caring and lo$ing to all !eings, then #e #ill li$e in peace that co"es )ro" a co""it"ent to ser$e all e6ually #ith lo$e. O) course, #e can actually help only those #e happen to encounter, ne$ertheless, to each one #e e6ually o))er #hat is appropriate #ith the a#areness that the underlying lo$e transcends #orldly considerations and is in the light o) Li"itless(Oneness. Opening up in perspecti$es "eans to see things )ro" all angles, #ith an o$erall $ie#, and )ree )ro" personal and cultural pre udices. Opening up in perceptions "eans to go !eyond the nor"al sensory li"its and de$elop our potential )or supernatural po#ers. +his is not so"ething sought a)ter !y Buddhists, !ut it "ay de$elop naturally as one ad$ances on the path to#ard Hnlighten"ent. *hen one7s #orldly #orries and attach"ents )ade a#ay, one7s innate su!tle a!ilities #ill auto"atically e5hi!it their )unctions. +he teachings o) Con)ucius #ere respected and )ollo#ed in China !ecause they teach a !roader $ie#Mho# to li$e a li)e so that society is har"onious, instead o) a pri"iti$e, sel)(centered $ie# o) li)e. +he

17 teachings o) +aois", &induis", Christianity and "any other religions all ai" at har"ony !et#een "an and nature, or "an and hea$enD they o))er a e$en !roader $ie# than the social order o) Con)ucianis". Ie$ertheless, it is only Sha-ya"uni #ho !eca"e a#are o) the su!tle attach"ent to an illusi$e notion o) sel) in the reali'ations o) hea$enly religions, and !eca"e )ree )ro" such illusions there!y attaining Li"itless(Oneness. +hus, Buddhis" is "ost thorough in teaching one ho# to open up. Conse6uently, it is only Buddhis" that teaches that e$en its teachings are si"ply "eans to help one !eco"e li!erated, and that in the )inal li!eration one should not !e con)ined !y these teachings. In the process o) gi$ing up attach"ents and opening up, #e need )irst to regulate our li$es and acti$ities in the light o) these principles, then, a)ter our e5ternal and internal li$es are 6uite consistent, #e can practice "editation in order to reach the depths o) our "ind and thoroughly let go o) the su!tle attach"ents and pre udices in our su!conscious. *hen #e regulate our li$es and acti$ities according to the Buddhist teachings, sooner or later #e "ay co"e across situations that re6uire not only enor"ous ad ust"ents !ut also in(depth re)lections into our "inds in order to change )unda"entally. .or such in(depth and su!tle re)lections one needs training in "editation. A ha!it o) practicing Buddhist "editation daily can also help us gradually to !eco"e open and )ree )ro" attach"ents and pre udices. 0ust as physical e5ercise and nutritious )oods are !ene)icial to our health, si"ilarly Buddhist practices can !e considered as spiritual e5ercise and nourish"ent that are !ene)icial to the clarity and peace o) our "inds.

O. .unda"ental ,rinciples o) Meditation

O.1 +he Consistency o) Action and Mind One needs to li$e a li)e o) consistency, and inner thoughts and out#ard acti$ities need to !e in har"ony. I) one acts in one #ay and thin-s other#ise, then "editation can sharpen the con)lict and conse6uently !ring har" instead o) peace and clarity. O.O +he Interaction o) Body and Mind *hen our "inds are cal" and peace)ul, our !odies #ill )eel light and co")orta!leD #hen our !odies are tired and tense, our "inds !eco"e irrita!le. *hen our "inds are in !e#ilder"ent, our !odies )eel tired

18 and hea$yD #hen our !odies are co")orta!le and rela5ed, our "inds cal" do#n. +hus, it is $ery clear that our "inds and !odies a))ect each other in an interconnected #ay. *hen #e practice "editation, it is not ust a training o) the "indD it also in$ol$es ta-ing proper care o) the !ody. .or e5a"ple, one should not practice "editation #hen the !ody is $ery tired !ecause one7s "ind tends to !eco"e dull and sleepy. O.P +he Concordance o) Breathing and Mind Our !reathing and "ind are li-e Sia"ese t#ins, i.e., they are so insepara!ly connected that one al#ays a))ects the other. +o paci)y one7s "ind one can regulate the !reathing, and as the !reathing !eco"es e$en and gentle, the "ind cal"s do#n. +o achie$e deep and s"ooth !reathing one can regulate the "ind, and as the "ind !eco"es clear and cal", the !reathing !eco"es e$en and long. +hese three "undamental #rinciples of Meditation are each on a su!tler le$el. +he )irst one deals #ith the outer"ost le$el o) action and "indD the second one the "ediu" le$el o) !ody and "indD and the third one the inner"ost le$el o) !reathing and "ind. Only #hen #e are "ind)ul o) #hat is i"plied in all the a!o$e( "entioned principles can #e e))ecti$ely practice Buddhist "editation and achie$e desira!le results. +oday7s lecture concludes at this point. I) you ha$e any 6uestions, no# is a good ti"e to as- the".

SNHS+IOIS AID AIS*HRS 81(T=

S1> I) the practice o) !reathing and the practice o) chanting can !oth cal" our "ind, is there any special "ethod that "a-es the one practice !etter o$er the otherL +he !est #ay is to co"!ine the" into one practice. I ha$e #ritten a short article on thisD it is called 3+he Nni)ication o) Mind and *ind.4 It is included as an appendi5 in "y !oo- 3+he Buddhist ,ractice o) Chanting UA"ita!ha7? as #ell as in the ne# edition o) "y !oo-let 3On Chanting UA"ita!ha.7? 8It is also included in this !oo- as Appendi5 A= +he practice I introduce co"!ines chanting, deep !reathing and a $ery si"ple $isuali'ation. +raditionally in the ,ure Land School there is a teaching o) co"!ining regular !reathing #ith chantingMone #atches

19 the in and out o) !reathing #hile chanting. I add to this a si"pli)ied tantric $isuali'ation so that the air inhaled is $isuali'ed, as #hite light o) *isdo" and Co"passion )ro" Buddha and the air e5haled is !lacgas o) !ad /ar"as. I suggest deep !reathing rather than regular !reathing so as to help the practitioners7 health. Also, I add to the tantric $isuali'ation the $isuali'ation that the !lac- gas o) !ad /ar"as is puri)ied !y Buddha so that it #ill not pollute the #orld. So"e people #ho ha$e practiced this "ethod ha$e told "e that it is $ery help)ul. +here)ore, I hope that you #ill try it. SO> +#o o) the )unda"ental principles o) Buddhis"Mone $ie#s li)e as i"per"anent, #hile the other as su))eringD are they contradictory to each otherL Io, they are not. +hey #ould see" contradictory #hen one reasons as )ollo#s> I) li)e is i"per"anent, then su))ering is also i"per"anent, transient, and hence li)e cannot !e characteri'ed as su))ering. .urther"ore, i) li)e is su))ering, then su))ering pre$ails and it is not i"per"anent. +he reason that i"per"anence and su))ering are not contradictory is as )ollo#s> Li)e is i"per"anent, !ut #e ha$e attach"ent, desires and pre)erences, there)ore, #hene$er things are not going our #ay, #e su))er. .urther"ore, the lac- o) security in li)e o#ing to its i"per"anence is a )unda"ental source o) our su))ering. Li)e is su))ering, e$en though each case o) su))ering is transient and i"per"anent, its i"per"anence does not a))ect the pain it incurs as long as it lasts. *hen #e co"pare the a!o$e reasoning, it should !eco"e clear that the reasoning that leads to the i"pression o) contradiction is unrealistic and proceeding purely in the a!stract. +here)ore it should !e re ected. &o# do #e, !ased on the )act o) i"per"anence, transcend su))eringL Since li)e is i"per"anent, atte"pts to hold on to one7s attach"ents are )utile, hence #e let go o) attach"ents and learn to accept things as they are. In this #ay #e #ill gradually open up to the #orld and see that all !eings are in the sa"e !oat. As a result #e #ill gradually gi$e up a sel)(centered #ay o) li)e and choose to li$e a li)e o) co"passionate ser$ice. *hen #e de$ote our li$es to helping all !eings a#a-en to the truth o) Li"itless(Oneness, #e #ill e5perience "ental peace and oy,

20 #hich #ill ena!le us to rise a!o$e all #orldly su))erings. *hen #e li$e a sel)(centered li)e, #e are li$ing in a prison !uilt !y oursel$es, and the )e# things and people #e care )or are constantly in situations !eyond our control, hence our li$es are )illed #ith unhappiness. *hen #e adopt Buddhist practices, #e #ill gradually !eco"e )ree )ro" sel)( centeredness, the conceptual !ondage o) particular cultures and e"otional con)usions o) personal idiosyncrasies. +hrough regular practice our "inds #ill !eco"e clear, tran6uil, concentrated and co"passionate. *hen #e #or- )or our sel)(interest, our potentials cannot !e )ully de$eloped !ecause #e are $ery li"ited !y such a narro# $ie# o) li)e. *hen #e open up to see and care )or the #ell !eing o) all !eings, our a!ility #ill gradually gro# and our potentials #ill de$elop to )ull "aturity. Our physical gro#th is li"ited. In contrast, our spiritual gro#th is li"itless !ecause originally it is in Li"itless(Oneness. *hoe$er )ollo#s the guidance o) Buddhis", adopts the practices and li$es a li)e accordingly #ill gradually e5perience the truth o) Li"itless(Oneness. I) #e loo- !ac- at our li$es, #e #ill see clearly that "any things turned out not as #e e5pected #hich "eans "ost o) our #orries, plans, calculations, anticipations and e5pectations are unnecessary !urdens that #e !ring upon oursel$es. *ould not you pre)er to li$e a li)e that is not so o$erridden #ith #orriesL Buddhist practices can help us !eco"e )ree )ro" such #orries. I) #e re"e"!er that the uni$erse is in Li"itless(Oneness, then it !eco"es o!$ious that #hat #e do -no# is too little co"pared #ith #hat #e do not -no#. +hen #e #ill stop critici'ing others !ecause #e are )ully a#are that #e do not -no# enough o) the #hole situation to udge. +hus #e !eco"e )ree )ro" criticis". *hen our "inds stop udging and critici'ing, it is easier to regain our innocence. It is i"portant to sa$e precious ti"e )or practice, rather than #asting it on inconse6uential criticis"s. *ho are #e to udge othersL ,eople in certain situations act in certain #ays as a result o) their cultural !ac-ground and up!ringingD so"eti"es their actions are due to their not -no#ing a !etter #ay. *hen #e see that #e are all "ore or less in the sa"e situationMdesiring happiness !ut not -no#ing ho# to attain it, and trying to !eco"e )ree )ro" su))ering !ut una!le to a$oid it, a deep sense o) co"passion naturally arises in our hearts, and a )eeling o) oneness #ill inspire us to !e -ind and help)ul to other sentient !eings.

21 I) #e #ere !orn and gre# up in others7 situations, #e #ould pro!a!ly act in the sa"e #ay. +hus, #hat is use)ul and i"portant is not criticis", not antagonis", !ut to !roaden oursel$es to !e tolerant, to !e recepti$e to others, and to "a-e li)e easier )or e$eryone. Only #hen you "a-e it easy )or others, #ill li)e !eco"e easy )or you. *hen you are de"anding and un)orgi$ing, you are carrying a !urden yoursel). Ie$ertheless, this does not "ean that #e should co"pro"ise #ith those people #ho hurt others, or to go along #ith in ustice. It "eans that #hen #e handle e$il, the )unda"ental attitude is to try to enlighten through #isdo" and co"passion rather than !y )orce and )ighting, the e5ception !eing an e"ergency #hen it is necessary to ta-e )orce)ul action to protect the innocent. +he )unda"ental principles are $ery i"portant !ecause they uni)y the Buddhist practices and rules o) conduct into a coherent #hole so that #e #ill not !e o$er#hel"ed !y the "ultiplicity o) rules and tied do#n to inacti$ity !y super)icial adherence to rules. Ie$ertheless, ho# !est to apply the principles to our li$es is so"ething #e learn !y li$ing a Buddhist li)e. 0ust as a Chinese saying goes> $s you grow old! you %eep on learningD so #e can al#ays try to i"pro$e our application o) the )unda"ental principles to our li$es. Since one7s particular situation can hardly !e understood co"pletely !y others, one needs to learn ho# to li$e a Buddhist li)e "ainly through learning )ro" one7s e5periences. In this connection, reading the !iographies o) Buddhist practitioners can !e $ery help)ul. *e say that spiritual gro#th is li"itless. &o# do #e "easure our spiritual gro#thL It is si"ply returning to our original innocence. As our "inds !eco"e "ore and "ore li-e a child7s innocent "ind, they !eco"e less and less !ound !y sel)(centered #orldly considerations. Only then can #e en oy natural happiness. Li)e is short, #hat is "ore #orthy than happinessL *hen #e see this, #e #ill ha$e to "a-e a choice as to #hat is "ore essential to our li$es. &o# "uch can #e eatL &o# "uch clothing can #e #earL *hy spend so "uch ti"e and energy on "oney"a-ingL +rue happiness co"es )ro" spiritual culti$ationD it is not the )ancy car you dri$eD those out#ard things "ay increase your desire and greed !ut cannot !ring lasting happiness. *hen you ha$e happiness in your heart, you can still dri$e a )ancy car. *hen you do not ha$e happiness, dri$ing a )ancy car cannot help you to !eco"e happy. In the Nnited States, one o) the richest countries in the #orld, "illions o) teenagers thin- a!out or co""it suicide annually. &ence it is )unda"ental to our #ell(!eing that #e -no# ho# to "aintain our inner peace and de$elop our inner happiness. Only #hen "ore and "ore "e"!ers o) a society understand this, and #or)or inner peace and happiness, can the society !eco"e a happy

22 en$iron"ent. +he practical aspect o) ho# !est to apply the principles in our li$es is so"ething that #e, in "ost cases, learn gradually )ro" our e5periences. SP. I ha$e !een a Buddhist )or "any years. I -no# the principles and try to a!ide !y the". &o#e$er, there are certain things and aspects that see" to !e o!stacles that I #ill ne$er e$er o$erco"e. *hat is your ad$ice on thisL +he traditional ad$ice #ould !e that you ha$e to #or- harder, that you are not de$oted enough. Yet there are other aspects to this -ind o) pro!le", #hich is, in a sense, co")orting to -no#. .irst o) all, Buddhis" is trying to teach us to !e )ree )ro" conceptual !ondage. Since "ost o) the teachings #e recei$e are in #ords, so"eti"es a Buddhist, especially those #ho ha$e !een practicing )or years, !eco"es !ound !y the #ording o) the teachings. +his is a pit)all that #e should !e a#are o). Buddhis" as presented in #ritings is a syste" o) thought that depicts an ideal. Li)e is i"per"anentD there is no guarantee that #e #ill ha$e the ti"e to co"plete the course o) practice in our re"aining years. +his )act should not discourage us )ro" practicing Buddha7s teachings !ecause the practices are !ene)icial to us indi$idually as #ell as society as a #hole. Conse6uently, our practice o) Buddhis" is a process o) approaching the ideal, and in the process, trial and errors are nor"al and ine$ita!le. +here)ore, no need to !e too hard on yoursel) )or the errors. 0ust -eep up your e))orts #ith sincerity and perse$erance, and you #ill gradually taste the s#eet )la$or o) spiritual gro#th. I) you constantly co"pare yoursel) #ith the ideal, you #ill not ha$e a second o) rest and you #ill soon #ear out. +he right attitude is that o) a gardenerMdaily #atering, thorough #eeding, seasonal )ertili'ation and patience )or the plants to gro# at their o#n rate and the )lo#ers to !loo" in their o#n season. +he )lo#ers and )ruits o) spiritual gro#th also ta-es ti"e to "ature into )ullness. As long as #e -eep #al-ing on the Buddhist path, #e are not only i"pro$ing our inner state o) "ind !ut also a))ecting all people #ho co"e into contact #ith us. +hus the process is 6uite #orth#hile in its o#n right. SK> You "entioned the transiti$e nature o) "ind and !reathing goes !oth #ays, i.e., "ind can cal" the !reathing and !reathing can cal" the "indD this is )ascinating. Could you please say so"e "ore on thisL Many religions that practice "editation are a#are o) this )act. Ie$ertheless, in +antric Buddhis" there is a special teaching that is

23 !ased on the e5periences o) acco"plished practitioners. It re$eals that a person7s consciousnessMthe su!tle ele"ent that enters one7s !ody at the union o) the egg and the sper", and lea$es at the $ery end o) the death processMis "ind and #ind insepara!le. &ere "ind is the "ental ele"ent o) consciousness itsel), and #ind is a $ery su!tle "aterial ele"ent o) air. Since they are )unda"entally insepara!le, it is no #onder that they a))ect each other in a sensiti$e and inti"ate #ay. SV> Dr. Lin, you say #e should !e tolerant and transcend antagonis" so that there is no separation and distinctionD !ut then ho# do #e deal #ith con)licts in di))erent traditions, in $ie# o) the )act that each tradition considers theirs as correct #hile other traditions7 as less correctL I) you !elie$e in oneness, you #ill try to put it into practice. As soon as you try to practice oneness, the general 6uestion arises> Does it render us una!le to act at all !ecause our acti$ities are usually #ithin the conte5t o) you and "e as di))erent indi$iduals. Hach group )ro" di))erent religious traditions thin-s that theirs is the right one, then #hat do #e doL .irst o) all, as to #hat is right, #hat is truth, each group needs to enlarge their $ie#s in order to )ind the ans#er. Io one can reach truth !y insisting on one7s $ie# or !y )orcing $ie#s on others. Stu!!orn insistence or )orced persuasion leads only to #ar and su))ering. +he cold #ar !et#een the Nnited States and the So$iet Nnion is !ased on each side7s insistence that their o#n syste" is superior. .ro" a glo!al point o) $ie#, #e all li$e on the sa"e planet and #e need to li$e in peace and cooperation. Instead o) )ighting, #e should #or- together to sol$e the glo!al pro!le"s o) hunger, population e5plosion, ecology, en$iron"ental protection, energy conser$ation, recycling, etc. +hus #e see that i) #e enlarge our $ie#s in the light o) oneness, #e #ill not !e rendered inacti$eD ust the contrary, #e #ill !e acti$ely #or-ing )or "ore )unda"ental and i"portant issues and li$e in peace and har"ony. &ence, it is $ery i"portant to spread the "essage o) the need and !ene)it o) enlarging our $ie#s and our degree o) tolerance !ecause that is ho# #e #ill li$e in peace and reach truth. ST> &o# do #e -no# that our thin-ing is right or #rong, good or !adL *hene$er there is a con)lict in $ie#s, )irst o) all, do not resort to $iolence or )orce to settle the dispute. I) certain $ie#s are )orced on people, and the $ie#s are #rong, then the results are terri!le. Giolence #ill only increase or intensi)y su))ering in the #orld, hence it is not the right approach to truth. +he #ay to settle our di))erences is to a$oid direct con)rontation on a particular point, and try to allo# each side to go on its o#n #ay. Allo# di$ersity, allo# people to do things in their o#n #ay, and let ti"e decide #hich is the right #ay. +he #ay that is

24 closer to the truth #ill pre$ail in a )ree en$iron"ent. A)ter so "any years the co""unist syste" is !rea-ing do#n #ithout any ar"ed con)lict !eing #aged. &ad #e resorted to #ar in the )irst place, the #orld "ight ha$e !een destroyed !y nuclear !o"!s.

II. +he ,osition o) Meditation in Buddhis"

*e need to tal- a!out this topic !ecause #ithout proper understanding o) this, so"eti"es people #ho are ne# to Buddhis" #ant to u"p into practicing "editation and then encounter "any pro!le"s that they did not e5pect. Actually, "editation re6uires proper preparation. /no#ing the position o) "editation in Buddhis" can help us a$oid unnecessary o!stacles and guide us along the right path. 1. Learn Buddhis" through reading or listening to lectures, thin- o$er the "eaning o) the teachings, understand the essential principles o) Buddhis" and the "ethods o) practice, then practice diligently in accordance #ith the teachings. In general, actual practice co"es a)ter learning and understanding the general principles and the techni6ues. Since "editation !elongs to practice, it should !e underta-en only a)ter one has learned and understood the essentials o) Buddhis" and the "ethod o) practicing "editation. Other#ise, you "ay spend a lot o) e))ort and get undesira!le results, or you "ay !e practicing non( Buddhist "editation #ithout !eing a#are o) going on the #rong path. 2. One should understand that the essence o) Buddhis", #hen applied in our daily li$es, !eco"es the principle that e"phasi'es ser$ing others in order to !ene)it the" and e$en to the e5tent o) )orgetting one7s o#n interests. One needs to uphold this principle as the nor" o) one7s intentions, speech, conduct and acti$ities so as to achie$e the consistency and puri)ication o) one7s !ody, speech and "ind. Only then can one "a-e real progress in Buddhist "editation. *ithout li$ing a Buddhist #ay o) li)e, "editation !eco"es ust a spiritual po#deringMit "ay ha$e so"e te"porary !ene)its, !ut no )unda"ental i"pro$e"ent #ill result. *hen one practices "editation #hile li$ing in accordance #ith the Buddhist teachings and rules o) conduct, it is li-e a plant gro#ing in a )a$ora!le en$iron"ent, in ti"e it #ill gro# to its )ullness. +he su!tle attach"ents and illusi$e concepts that are deeply held in our su!conscious can !e puri)ied and released only through training in Buddhist "editation. Only #hen one has !eco"e )ree )ro" those su!tle attach"ents and illusions can one en oy a natural and open #ay o) li)e.

25 *hen #e try to act and say things to !ene)it others, #e #ill reali'e that it is a $ery di))icult tas-, #hich re6uires learning )ro" e5perience. It re6uires -no#ing the other7s situation and ho# he or she #ould percei$e #hat #e say. *e also need to learn #hen to spea- and #hen not to. +he people #e try to !ene)it should not !e con)ined to one7s )a"ily, relati$es and )riends. Other#ise, #e #ill still !e li"ited !y sel)ishness. +he Bi!le teaches, ?Lo$e thy neigh!ors? and I thin- the neigh!ors intended are not ust those #ho li$e near!y, !ut rather anyone you "ay encounter. +he "ain source o) our spiritual i"purity is our narro#("inded sel)ishness. It li"its us and causes us not to trust one another. *hen #e are cautious #ith people in our daily li$es, it !eco"es a "ental !arrier that steals a#ay all natural and spontaneous acti$ities. ,eople !eco"e cool and polite out#ardly, and cold and tense in#ardly. I) #e #ant to li$e in a natural and spontaneous #ay, #e need to ha$e )aith in the goodness o) people. Only then can our inner goodness gro# and )lo# out in our e5pressions and acti$ities. In this #ay #e can !ene)it people #ho co"e our #ay, and li$e happily. I) #e are constantly on alert, #hat -ind o) li)e is thatL +he "odern #orld #ith its highly de$eloped technology has "ade our li$es too co"plicated, )ast(paced and tense. It is no #onder that the nu"!ers o) cases o) hypertension, heart attac-s and ulcers are constantly rising. +o li$e a happy and har"onious li)e, use o) technology should !e guided !y #isdo". *isdo" can gro# in one7s "ind only a)ter one has dispelled narro#( "inded sel)ishness. One "editates to cal" do#n and #atch the su!tle acti$ities o) the "ind in order to reach inner peace. &ence this goal can !e achie$ed only #hen #e are li$ing a si"ple, honest and caring li)e. *hen #e are too engrossed in co"plicated #orldly acti$ities, e$en i) #e sit do#n daily )or a "editation session, #e cannot stop our "inds )ro" continuous engage"ent in those #orldly pro!le"s and our related e"otional reactions. Conse6uently, such "editation practice can hardly ad$ance one on the right path, and "ay e$en "agni)y #orldly sorro#s. *hen our out#ard acti$ities and the coarser )unctions o) our "inds ha$e not !een ta"ed and re)ined, there is no possi!ility )or us e$en ust to encounter and discern the su!tle acti$ities o) our "inds, not to "ention resol$ing those inner"ost pro!le"s. Do not #aste ti"e and attention on enhancing one7s personal appearance and indulging in e5cessi$e co")orts o) li)e. *e need to gi$e up non(essential and inconse6uential acti$ities li-e partying and gossiping so that #e can use precious ti"e and energy to engage in Buddhist practice and ser$ice. Only a)ter long ter" diligent practice o) Buddhist "editation

26 can #e co"e to grips #ith the su!tle attach"ents in our inner"ost "inds. +hey are su!tle, yet )unda"ental to our psychological "a-e(up. Buddhahood is an ideal, #hich is hard to reach, !ut not !eyond hu"an e))orts. H$en i) #e cannot reach it #ithin our li)eti"e, so long as #e #al- on the path to#ard Hnlighten"ent, our li$es #ill !ene)it )ro" our endea$ors. +his is the reason #hy Buddhists de$ote their li$es to practice, try to propagate the teachings, and preser$e the teachings )or generations to co"e. It is not li-e so"e political idealis", #hich says that it is )or the people, and then once its adherents are in po#er the people su))er. Rather, it is $ery realistic in that the results #e e5perience are deter"ined !y the e))ort and sincerity #e put into the practice. +his state"ent is not only !ased on "y o#n e5perience as a Buddhist practitioner !ut also !orn out !y the !iographies o) Buddhist practitioners through the ages. As #e progress on the path o) Buddhist practice, our illusions and clinging )ade a#ayD conse6uently our natural a!ility to see things as they are !rings )orth the )unda"ental truth> Hach one o) us is only a spec- in the uni$erse, hence there is no ground )or sel)(glori)ication and sel)(centeredness. All o) us are sentient !eings #ho are essentially the sa"eMha$ing )eelings, e"otions, intelligence and su! ect to su))ering. *e are capa!le o) "aturing into a !eing )ull o) li"itless co"passion and #isdo", !ut i) #e are li"ited !y #rong $ie#s and sel)ish ha!its, then #e #ill hurt oursel$es as #ell as others. Li)e is i"per"anent and "ay end at any "o"ent, hence #e should use e$ery "o"ent )or the i"pro$e"ent o) the #orld and help e$eryone to !eco"e )ree )ro" illusions, clinging, desires and inconsiderate acti$ities. 3. +he se6uential steps "entioned in nu"!er one a!o$e "ay !e re)erred to as> learning, assi"ilation and practice, #hile those in nu"!er t#o> !eha$ior, "editation and "aturity. In the course o) one7s practice this se6uence should !e )ollo#ed as a general guideline, !ut not adhered to in a rigid linear #ay. Nsually, a)ter one has learned )ro" teaching and practiced the", 6uestions arise a!out the theory, the practice or ho# to apply it in real(li)e situations. Conse6uently one needs to learn "ore, study "ore, assi"ilate "ore and then practice "ore. Also one goes through continuous re)ine"ent and i"pro$e"ent o) one7s !eha$ior and "editation in the process o) "aturing on the Buddhist path. Harlier stages o) "aturity ser$e as the )oundation )or re)ine"ent in !eha$ior and "editation. +hus, in the course o) practicing Buddhis", #e are repeating the process o) learning, assi"ilation and practice as #ell as that o) !eha$ior, "editation and "aturity. It is li-e cli"!ing a spiral staircaseMone repeats the sa"e act o) cli"!ing #hile reaching higher and higher le$els.

27 Iot only does !eha$ior help "editation and the t#o together help "aturity, !ut also "editation can help !eha$ior and "aturity can help "editation and !eha$ior. +he Buddhist rules o) conduct and "editations are tools to help one approach the enlightened state o) "ind. As one ad$ances on this path the reasons )or these tools and ho# they are put coherently together to help one ad$ance, !eco"e "ore and "ore apparent. *hen one sees intuiti$ely that #e are )unda"entally all the sa"e, then one naturally !eha$es accordingly and "editation !eco"es natural and har"onious. In short, a practitioner7s !eha$ior, "editation and "aturity are inti"ately connected. 4. According to one o) the !asic teachings o) Buddhis", the Hight)old Io!le ,ath, Right Meditation is the )inal step. +his sho#s that in order to achie$e the right results o) "editation, one needs to go through the preparatory steps as )ollo#s> &'( Right ViewMLearning the teachings o) Buddha, especially the essential principles and philosophy o) Buddhis". &') Right *hin%ingMAssi"ilating the essential principles o) Buddhis" so that they !eco"e the central guidelines o) one7s intentions and that one7s thin-ing !eco"es consistent #ith the teachings. &'+ Right SpeechMOne engages only in proper and !ene)icial con$ersations, and a$oids lying, gossiping, slandering, cursing, idle taland )lirting. &'& Right $ctivitiesMOne engages only in constructi$e and !ene)icial acti$ities, and a$oids -illing, stealing, se5ual "isconduct, ga"!ling, into5ication, drug addiction and har"ing sentient !eings. &', Right LivelihoodMOne7s li$elihood should !e "aintained !y la#)ul and "oral "eans, and should not in$ol$e acti$ities that intend to har" sentient !eings, nor engage in i"proper acti$ities such as geo"ancy, astrology and #itchcra)t. &'- Right DiligenceMOne should "a-e constant e))ort and ta-e appropriate "easures in )reeing onesel) )ro" i"proper acti$ities and their sources and ad$ancing on the righteous path to Hnlighten"ent. &'. Right MindfulnessMOne should !e constantly a#are o) one7s )eelings, e"otions, thoughts and en$iron"ent, and upon seeing their transient nature, )ree onesel) )ro" attach"ent and su))ering in entangle"ent.

28 A)ter the a!o$e preparation, one "ay then #or- )or> &'/ Right MeditationM+hrough culti$ation o) Buddhist "editation one gradually achie$es the $arious states o) "editation #hich are, in general, characteri'ed !y concentration, tran6uility, )eeling o) light and ease, and spiritual insight. +he Hight)old Io!le ,ath #as arranged in a logical and natural order. +he )irst t#o steps ha$e to do #ith learning the teachings and internali'ing the". +hen one !egins to ad ust one7s speech and acti$ities in accordance #ith the Dhar"a, and e$en re)lect on one7s li$elihood to "a-e sure that one is thoroughly consistent #ith the teaching o) Buddha. In addition, one needs to adopt appropriate practices and #or- on spiritual i"pro$e"ent diligently and constantly. I) one is not #or-ing de$otedly )or Hnlighten"ent, true spiritual transcendence #ill not ha$e a chance to "ature into reality. Only a)ter one has !eco"e a de$out Buddhist #or-ing diligently )or Hnlighten"ent, can one !eco"e constantly "ind)ul o) one7s inner )eelings, thoughts and out#ard en$iron"ent and see the" as they are, )ree )ro" the !ias o) attach"ents, illusions and pre udices. Only then is one ready to engage in proper "editation and, in ti"e, to har$est the )ine results o) Buddhist "editationMli!eration )ro" #orldly sorro#s and en oy"ent o) an open and co"passionate li)e. In short, achie$e"ent in Buddhist "editation is the result o) thorough understanding o) Buddhist philosophy, consistency o) one7s #hole !eing, plus diligent practice. 5. My late teacher Yogi Chen used the analogy o) gardening to point out the "ain stages o) approaching Hnlighten"ent. .ro" this se6uence o) eight stages #e can see the interdependency o) the "ain steps that a serious practitioner should ta-e, and appreciate the proper position o) "editation in Buddhis" )ro" the perspecti$e o) a li)elong endea$or. *he 0ight Stages on the #ath toward 1uddhahood as taught !y the Buddhist Yogi C. M. Chen> Nse the "oney o) 2mpermanence, ,urchase a land o) Renunciation, Build a )ence o) Silas 8rules o) conduct=, ,lant the seed o) 1odhicitta, Irrigate #ith the #ater o) 3ompassion, .ertili'e #ith the "anure o) Meditation, Bloo" #ill the !losso" o) 4isdom, Ripen #ill the )ruit o) 1uddhahood%

29 In this se6uence o) practical training )or a Buddhist practitioner, "editation co"es si5th, indicating that "editation should !e preceded !y the preparatory steps o) !eing a#are o) i"per"anence, renouncing #orldly acti$ities, !eha$ing in accordance #ith Buddhist rules o) conduct, de$eloping the Bodhicitta and practicing co"passionate ser$ices. It also sho#s that *isdo" and Buddhahood are !ased on achie$e"ent in "editation. Belo# I #ill e5plain the eight stages in "ore detail. V.1 Nse the Money o) I"per"anence +o enter the path o) de$oted practice o) Buddhis", one should !e )ully a#are o) the )acts o) i"per"anence> li)e is i"per"anentD there is no guarantee o) ho# long it #ill lastD one does not -no# #hen it #ill endD and one does not -no# ho# it #ill end. Ie$ertheless, #e all -no# that death #ill certainly co"e. Only #hen one is )ully a#are o) these )acts o) i"per"anence #ill one reali'e the i"portance o) i""ediately engaging in Buddhist practice and ser$ice. I) #e put o)) Buddhist practice, Buddhist teachings #ill re"ain ust #ords, and #e cannot !ene)it )ro" it. Li)e is short and #e "ay ne$er ha$e the opportunity to practice Buddhis" i) #e -eep procrastinating. +o use the "oney o) i"per"anence "eans to treasure one7s o#n ti"e, to )ind ti"e )or Buddhist practice, and to gi$e up non(essential and inconse6uential acti$ities. Many Buddhists thin- that they #ill de$ote the"sel$es to practice at their leisure during retire"ent yearsMright no# is too early to 6uit. In the e$ent o) sic-ness or accidents, they #ill ha$e to 6uit their #orldly co""it"ents any#ay. So"e o) the", alas, die !e)ore their retire"ent, so they #ill ne$er ha$e had a chance to de$ote the"sel$es to the practice. H$en i) they li$e to retire"ent age, their #orldly co""it"ents are "any and their energy and concentration is #ea-, conse6uently they cannot practice diligently. +hey can hardly ad$ance on the path to Hnlighten"ent the"sel$es, not to "ention !eco"ing a!le to guide others onto the path. Re)lecting on this, should not #e as Buddhists "a-e a #ise choice and a stead)ast decision early in li)eL V.O ,urchase a Land o) Renunciation In order to use our ti"e on Buddhist study and practice, #e need to renounce #orldly acti$itiesD other#ise #e #ill al#ays !e preoccupied !y entangle"ents. A practitioner #ithout renunciation o) #orldly acti$ities is li-e a )ar"er #ithout landD ho# could he proceed to plant anythingL Ideally, one should renounce the #orld to the e5tent that his

30 entire "ind and all o) his ti"e are a!sor!ed !y Buddhist study and practice. One should, at least, start #ith cutting do#n on non(essential acti$ities. Lay Buddhists #ho "aintain #orldly li)e(styles should o!ser$e renunciation o) "ind, i.e., their "inds should !e )ree )ro" #orldly desires, entangle"ents and anticipations. *e can achie$e this -ind o) renunciation !y reali'ing that all #orldly things ha$e to !e gi$en up in the end. +hey should allo# ti"e each day )or practice, and during these periods o) practice, they should renounce the rest o) the #orld co"pletely, and !e totally a!sor!ed in their de$oted practice. +hey should also try to utili'e holidays and $acations )or additional practice, using that ti"e )or short retreats in solitude. In !rie), renunciation is not ust a$oiding #orldly entangle"ents, !ut it is also acti$e stri$ing )or Buddhist study and practice. It is clear that this -ind o) renunciation is not escaping )ro" the reality o) li)e. I) one7s renunciation o) #orldly acti$ities is not thorough, then one does not ha$e solid ground to !uild the edi)ice o) BuddhahoodM#hene$er the residue o) #orldly in$ol$e"ents goes up(and(do#n, it #ill produce an earth6ua-e to one7s practice. V.P Build a .ence o) Silas 8Rules o) Conduct= &o# do #e secure possession o) land and protect it )ro" intrudersL *e !uild a )ence around it. Si"ilarly, in order to secure our renunciation o) #orldly acti$ities and insulate our practice )ro" corrupti$e in)luences #e need to )ollo# the rules o) conduct set out !y Buddha. +he rules o) conduct o) Buddhis" "ay !e classi)ied into t#o "ain types> One type is to help one stay a#ay )ro" e$il or #orldly trou!lesD the other type is to guide one to#ard acti$e participation in practice and ser$ice. Staying a#ay )ro" e$il is not the !est #ay to puri)y onesel)D rather, it is acti$e in$ol$e"ent in ser$ices. *hen one participates in ser$ice his $ie# gradually !roadens, conse6uently he #ill understand the "isery o) !eing sel)(centered and the happiness o) an open attitude to#ard people and li)e. Also, through ser$ice to people one e5periences the happiness o) helping othersD this #ill ena!le hi" to gi$e up sel)(centeredness, #hich produces su))ering. A sel)(centered person li$es an an5ious li)e o) calculatingM#hat is "y share, #hat is in it )or "e, ... and loses all spontaneity and oy o) li)e. In order to )ree oursel$es )ro" such an an5ious #ay o) li)e, #e should !e concerned a!out #hat #e ha$e to o))er and ho# !est to help others. Harnest gratitude )ro" others can !e earned only !y sincere caring and thought)ulness. *hen -indness is i"parted, !oth parties are #ar"ed !y a )eeling o) onenessD and peace on earth !egins right there. It is not $ery easy to appreciate teachings on #hy #e should !e -ind to one another, !ut it is intuiti$ely )elt #hen #e practice ser$ice and -indness.

31 +he analogy o) silas as a #all e"phasi'es the protecti$e aspect o) silas. It should not !e "ista-en )or a li"iting prison !ecause the silas also e"phasi'e and encourage caring )or and ser$ing all sentient !eings. V.K ,lant the Seed o) Bodhicitta +o plant the seed o) Bodhicitta "eans to culti$ate through practice the #ill to help all sentient !eings attain .ull Hnlighten"ent. Learning a!out Buddhis" and !eco"ing appreciati$e o) the great #ish to help all sentient !eings attain Hnlighten"ent is ust an a!stract ideal )or neophytes. It has so"e appeal to us !ut is not assi"ilated !y us. Ie$ertheless, all Buddhist practices !egin #ith Developing the 1odhicitta, i.e., #ishing that all sentient !eings !e #ell, )ree )ro" su))ering and attain ulti"ate li!erationD and conclude #ith dedication of merits, i.e., sharing the "erits o) practice #ith all sentient !eings. In this #ay #e are re"inded )ro" !eginning to end to #or- )or the Hnlighten"ent o) all sentient !eings. Conse6uently, through years o) practice the a!stract ideal gradually !eco"es internali'ed until it !eco"es our do"inant #ill. It is not easy to let go o) personal pro!le"s that are usually present and yet $ie# the #hole spectru" o) all sentient !eings7 su))ering through li)e and death #ith co"passion. Ie$ertheless, in order to li!erate onesel) co"pletely, such a )unda"ental change o) "ind is necessary. In order to de$elop one7s o#n Bodhicitta, one should learn the great $o#s o) Bodhisatt$as and Buddhas as recorded in the Sutras, "e"ori'e the", and repeat the" daily. One "ay also )or"ulate one7s o#n great $o#s o) Bodhicitta #hich deal #ith the special pro!le"s o) our ti"es and are in accordance #ith Buddhist principles. Our na"es are ust #ords and soundsD a)ter years o) usage they ha$e !eco"e so i"portant to our li$es and e"otions. Si"ilarly, the recitation o) Buddha7s great $o#s or our o#n $o#s o) Bodhicitta "ay see", in the !eginning, to !e ust $ain hopes. Ie$ertheless, through years o) regular practice these $o#s "ay !eco"e central to our thin-ing and shape the course o) our li$es. At the !eginning o) practice one should $isuali'e all Buddhas and holy !eings in the s-y !lessing us, and all sentient !eings surrounding onesel) practicing si"ultaneously. +his $isuali'ation includes the #hole uni$erse and "ay help enlarge our "inds and )ree us )ro" egocentris".

32 V.V Irrigate #ith the *ater o) Co"passion It is one thing to ha$e good intentions to help othersD and it is another thing to actually get in$ol$edD and it is still another thing to ha$e the a!ility to help others. In the course o) helping others, the recipients7 reactions render co"plications to the situation. Great co"passion cannot !e "ere #ordsD it re6uires deeds in the )or" o) ser$ice. +here)ore, a)ter one has adopted the Bodhicitta as the root o) one7s intentions and actions, one needs to learn ho# to help others on the Buddhist path through co"passionate ser$ice. Ser$ice "ay !e in the )or" o) o))ering "aterial help, spiritual guidance, "oral support or sanctuary. It should !e o))ered #ith pure intentions, i.e., )ree )ro" any e5pectation o) gain and gratitude. It should !e gi$en to #ho"e$er is in need, rather than only to those #ho" one cares a!out or is related to. One should not !eco"e attached to the "erits o) ser$ice, !ut "aintain a hu"!le and grate)ul attitude )or the opportunity to ser$e. In order to gro# through co"passionate ser$ice, one should practice it in daily li)e and adhere to it as a li)elong #ay o) li)e. 0ust as plants need regular irrigation )or the duration o) their li$es, one needs to !e patient and tolerant in order to gro# through ser$ice. +he hardships that one endures in ser$ice #ill so"eday yield s#eet )ruits o) oy. It is precisely through o))ering and sacri)icing one7s #ell(!eing )or others that one gro#s out o) the tiny cell o) self and en oys the )resh open air o) great co"passion #hich en$isions the Hnlighten"ent o) all sentient !eings. *hen #e put others7 #ell !eing !e)ore our o#n, e$en sacri)ice our o#n #ell !eing )or others, #e #ill recei$e the real !ene)itMthe oy o) ser$ice. All #orldly re#ards are $ery li"ited in #hat they ha$e to o))er Mho# "uch can one eat and #earL &o# !ig a house does one needL Lu5uries are "erely !urdens in disguise. Only #hen #e li$e a si"ple #ay o) li)e and de$ote oursel$es to Buddhist practice and ser$ice, #ill #e li$e a happy li)e. Ser$ice and care need not !e in #ords, !ut need !e in deeds. +hose #ho are !ene)iting )ro" your care and ser$ice #ill appreciate it, and the #ar"th )elt in their hearts #ill !e the source o) true happinessM !oth )or the" and )or you. V.T .ertili'e #ith the Manure o) Meditation

33 +hrough e5periences gained in ser$ice one7s "ind gradually !eco"es purer and purer. Only then can one practice "ediation and progress #ithout going astray. *ithout ta-ing the preparatory steps as "entioned a!o$e, those #ho u"p into "editation practice "ay still learn to concentrate, !ut only to concentrate on their sel)(interest and egocentricity. +heir #alls o) self !eco"es a )ortress #hich li"its their li$es as those in a cold prison. +heir )ighting and co"petition #ith others gain )orce !ut only to !ring a!out "ore destruction o) their o#n innocence and our peace)ul en$iron"ent. ,eople #ho ha$e already practiced "editation #ithout understanding the necessity o) preparation should !egin to "a-e a"endsD other#ise, not only attach"ents to #orldly o! ects !ut also those to supernatural pheno"ena #ould lure one astray )ro" the path to#ard Hnlighten"ent. +he real !ene)its o) a solid approach to "editation #ill co"e gradually and !eco"e o!$ious a)ter, not days or "onths, !ut years o) practice. *ithout the concentration, tran6uility and clarity o) a "editati$e state one can hardly )ree onesel) )ro" the grip o) conceptual dualis", ha!itual attach"ents and su!tle clinging in one7s su!conscious. Also, the innate supernatural a!ilities #ill not ha$e a chance to "ani)est in a "ind clouded !y desires, #orldly considerations, delusions and pre udices. +here)ore, ust as )ertili'er enriches the soil to !ring a!out the !loo"ing o) )lo#ers and the yielding o) )ruits, "editation helps one regain the innate #isdo", #hich is !eyond conceptual and cultural li"its, and de$elop innate supernatural a!ilities, #hich transcend physical and natural li"its. V.W Bloo" #ill the Blosso" o) *isdo" +he #isdo" o) Buddha is innate and transcends concepts. *e are so engrossed in #orldly a))airs that our innate #isdo" !eco"es clouded. As #e progress on the path to#ard Hnlighten"ent our innate #isdo" #ill gradually "ani)est in our a!ility to re"ain peace)ul a"idst the ups and do#ns o) our li$es. Also, it #ill "ani)est in our a!ility to help i"pro$e the en$iron"ent to#ard peace and )reedo". Although *isdo" is a $ery a!stract ideal, ne$ertheless, the gro#th o) *isdo" in a Buddhist practitioner can !e gli"psed )ro" his unpretentious !eha$ior, hu"!le and -ind "anners, si"ple and straight e5pressions and hu"orous re"ar-s.

34 V.J Ripen #ill the .ruit o) Buddhahood As #e progress on the path to#ard Hnlighten"ent our #isdo" and co"passion gradually "ature and uni)y into spontaneous acts o) sal$ation. +he analogy a!o$e outlines the "ain steps o) the staircase aspiring to#ard Buddhahood. Instead o) pro$iding a cluster o) "inor rules o) conduct this analogy ser$es as a $i$id and easy(to(re"e"!er re"inder o) the -ey se6uential steps that a de$oted practitioner should ta-e. O) course #e should pay attention to the rules o) conduct, no "atter ho# "inor they are, !ut e$en "ore so #e should re)lect on #here #e stand #ith respect to the se6uential "ain steps. Signi)icant progress is "ade only #hen #e ad$ance on the "ain steps. Serious practitioners need to go through the step o) renunciationD other#ise, they #ill not e$en ha$e a chance to understand #hat Buddha really taught, not to "ention to reali'e Buddhahood. +he true "eaning o) Buddha7s teachings should !e understood intuiti$ely through li$ing a Buddhist #ay o) li)eD those #ho ha$e only conceptual grasping o) the philosophy are )ar )ro" understanding the teachings.

III. +he I"portance o) Meditation on the ,ath to#ard Buddhahood

1. Meditation is crucial to the Maturity o) *isdo"
*e "entioned a!o$e the se6uence o) !eha$ior, "editation and "aturity in the course o) one7s practice. Meditation is the central connection !et#een !eha$ior and "aturity. O!ser$ance o) rules o) conduct alone, #ithout the )urther aid o) "editation, can hardly !ring a!out "aturity o) innate #isdo". O!ser$ance o) rules o) conduct re6uires "ind)ulness and #ill, !ut does not entail thorough understanding o) Buddhist philosophy and pure intention. Only through puri)ication o) the su!conscious achie$ed in deep "editati$e states can all hindrances to the "ani)estation o) innate #isdo" !e resol$ed.

O. Meditation is .unda"ental to the Mani)estation o) Supernatural A!ilities

In Buddhis" supernatural a!ilities such as clair$oyance, clairaudience, "ind reading, past li$es recollection, and appearance at #ill, are not sought a)ter. Attach"ent to supernatural a!ilities is considered a hindrance to .ull Hnlighten"ent. Displaying or !oasting a!out one7s

35 supernatural a!ilities is usually prohi!ited e5cept in rare occasions #hen such acts #ill help increase )aith in Buddhis". .or e5a"ple, #hen I pray )or the deceased, so"eti"es they appear to "e. Since Da$id +seng is here #ith us, I #ould li-e to "ention an incident related to hi". Once I #as at ho"e in Hl Cerrito and sat in "editationD I heard Da$id7s $oice o$er the telephone ans#ering "achine. &e called "e )ro" Mia"i and said that his )riend passed a#ay in Los Angeles, so please per)or" ,o#a 8a tantric ritual to help gain re!irth in Buddha7s ,ure Land= )or hi". Si"ultaneously, an old "an7s )ace appeared in )ront o) "eD he also appeared during "y practice o) ,o#a. Later I chec-ed #ith Da$id, and he con)ir"ed that the )ace and posture I sa# "atched his )riend7s. +he deceased #as a total stranger to "e, ne$ertheless, #hen I sincerely prayed )or hi", through Buddha7s grace, such unusual pheno"enon occurred. H$ents li-e this are plenti)ulD they help us to understand the deeper "eaning o) Buddhist teaching, and ha$e deeper )aith in the Dhar"a. In telling you a!out this e$ent I a" not clai"ing possession o) supernatural po#ers !ecause "ost o) the ti"e I do not see anything unusual. &o#e$er, e$ents li-e this do occur, and they de"onstrate that our innate supernatural a!ilities "ay !e a#a-ened through the culti$ation o) Buddhist practice. As one progresses in "editation, the innate supernatural a!ilities #ill "ani)est the"sel$es in a "ind o) clarity. Since this is a natural de$elop"ent the practitioner should not a$oid "ani)estation o) supernatural a!ilities, nor should he anticipate, cling to, or )eel glori)ied !y such "ani)estations. Since #e are all capa!le o) the de$elop"ent o) supernatural a!ilities and also e6ually capa!le o) attaining Buddhahood, no one is special. ,eople #ho are proud o) their supernatural a!ilities are still under the illusion o) a special sel). *hen one is proud o) or !oasting a!out one7s supernatural a!ilities, it is ust an e5pression o) egocentricity. Basically it is not $ery di))erent )ro" the pride o) ha$ing a !eauti)ul appearance. *hat good does it !ring to the rest o) the #orldL +he #orld #ill i"pro$e only #hen #e ha$e co"passion, tolerance and the a!ility to ser$e. +o gain co"plete )reedo" and !e o) ut"ost ser$ice to all, one should steer clear o) such attach"ents and !roaden one7s $ie# to include the #hole #orld. +his does not "ean that #e should not estee" achie$e"ents in reali'ationsD it si"ply "eans that "ilestones, #hen attached to, #ill turn into !loc-ing stones. +he supernatural a!ility that relie$es one )ro" all sorro#s and trans"igration is called Defilement-proof. De)ile"ent(proo) is the peculiar supernatural a!ility o) Buddhist saints !ecause only the

36 Buddhist reali'ations are !eyond hea$enly attain"ents and )ree )ro" trans"igration. Buddhist reali'ations #ill transcend trans"igration !ecause they are !ased on the non(sel) philosophy, #hich ena!les one to !eco"e )ree )ro" all attach"ents. .or the non(sel) ideal to !eco"e a concrete reali'ation, it is necessary to i"plant it into one7s "ind through "editation. .ro" the a!o$e, #e see that all supernatural a!ilities #ill "ani)est only a)ter culti$ation in "editation. Besides, #e also see that, #ithout proper understanding o) Buddhist teaching o) non(sel), achie$e"ents in "editation can not li!erate us co"pletely. +here)ore, in order to "a5i"i'e the results o) our e))orts in "editation, #e should o!tain a thorough insight o) non(sel) through the study o) Buddhist teachings and li$e an altruistic #ay o) li)e. Reality is in Li"itless(OnenessD do not !e li"ited.

P. Meditation is .unda"ental to All Reali'ations in &inayana, Mahayana and Ga rayXna

All reali'ations in &inayana, Mahayana and Ga rayXna are !ased on De)ile"ent(proo) supernatural a!ility. +here)ore, they can !e achie$ed only through culti$ation in "editation.

IG. +he *holeness o) Meditation

One7s achie$e"ent in "editation re)lects, on the #hole, the degree o) clarity and tran6uility o) one7s "ind. One7s inner peace and clarity depend on !alanced "aintenance and de$elop"ent o) !oth !ody and "ind. +here)ore, "editation in$ol$es proper and regular diet, hygiene, e5ercise, and "oral o!ser$ance, as #ell as consistency o) "ind, speech, !eha$ior, acti$ities and li$elihood. +hrough diligent practice o) "editation in such a thorough "anner )or long periods o) ti"e, one7s a!ility to concentrate and $isuali'e #ill i"pro$e naturally and solidly. I) #e do not understand the #holeness o) "editation as descri!ed a!o$e !ut adopt "editation as "erely a sort o) recreation or a training in concentration, then #e "ay still o!tain the te"porary !ene)it o) rela5ation or !uild up an a!ility to concentrate !ut cannot achie$e pro)ound tran6uility o) "ind. Besides, one7s inner con)licts, attach"ents and pre udices "ay !e )ueled !y the "ental )orce de$eloped through "editation. Conse6uently, the "ore one practices "editation, the "ore li-ely one su))ers )ro" inner and outer con)licts. .urther"ore, adopting "editation as "erely a techni6ue or training #ithout a thorough and co"plete ad ust"ent o) one7s #ay o) li)e is li-e

37 arranging cut )lo#ersMsooner or later the !eauty #ill )ade a#ay. In contrast, "editation integrated #ith a de$out Buddhist #ay o) li)e is li-e planting a tree in rich soilD as long as one -eeps up the practice, the !ene)its #ill naturally gro#, !losso" and yield )ruits. +his is the right approachD it is sta!le and sa)e. I) you ad$ance in the right "anner, e$en #hen your daily "editation session is short, o$er the years it #ill yield real results. Io#adays "ore and "ore people are attracted to and engaging in "editation practice. Ie$ertheless, "ost o) these people are not a#are o) the #holeness o) "editation. So"e o) the" e$en su))er as a result o) lac-ing such -no#ledgeD there)ore, the i"portance o) this topic cannot !e o$ere"phasi'ed. In )act, all the things that #e ha$e discussed so )ar apply e6ually to !reathing practice. *hen our "inds are entangled, the air passages in our !odies are also t#isted. Conse6uently, stronger !reathing "ay cause "ore se$ere da"age. +here)ore, !reathing practice also re6uires #holeness o) one7s #ay o) li)e. Io#adays so "any people are trying $arious -inds o) !reathing practice or yogaD there)ore I "ention this point in passing. Are there any 6uestions a!out things that I ha$e tal-ed a!out so )arL

SNHS+IOIS AID AIS*HRS 8W(2=

SW> I) so"eone #ho has a $ery negati$e "ind starts to practice concentration and !reathing techni6ue, you are saying that it could actually do the" har"L Yes, it is possi!le, especially a)ter "editation has !eco"e a ha!it. +he stages that I ha$e ust "entioned are not in$ented !y "eD they are all in the Sutras. I) #e #ant to learn Buddhis" !ut do not )ollo# the Sutras, then #here else can #e )ind relia!le sources to guide usL O) course, such a thorough preparation "ay see" too huge a pro ect to underta-e, and in $ie# o) the transient nature o) hu"an li$es, it #ould see" that one "ay ne$er !e ready to practice "editation. +here)ore, I o)ten encourage people to start #ith the chanting practice, #hich is a sa)er approach. +he reason that chanting is a sa)e practice to !egin #ith is as )ollo#s> +hrough the ha!it o) sel)(centered thin-ing #e ha$e !eco"e engrossed in #orldly sorro#s. *hen #e !egin to practice "editation #e are

38 con)ronting our inner tur"oil, and due to lac- o) training, !eginners tend to re"ain engul)ed in the inner tur"oil. Besides, #e are so accusto"ed to #orrying that #e do not -no# ho# to escape )ro" it. ,racticing chanting de$elops a ne# ha!it, #hich is )ree )ro" #orldly considerations. +he )orce o) this ne# ha!it #ill help dissipate the old ha!it o) sel)(centeredness. Since chanting is )ree )ro" entangle"ents, #e are indeed practicing pure action. Originally our actions are all pure in the sense that they are genuine, spontaneous and )ree )ro" calculations. *orldliness has depri$ed us o) such purity. Io#, in order to li$e a happy li)e #e need to regain our innocence through the practice o) pure intention and action. +here)ore, chanting is a slo# !ut e))ecti$e "ethod #hich #ill gradually )ree us )ro" #orldly entangle"ents and !ring !ac- our innocence. Since chanting re6uires $ery little e))ort, #hen #e practice chanting it #ill not !eco"e a serious con)rontation #ith the illusions, attach"ents and pre udices that are deeply rooted in us, there)ore, it is a sa)e practice )or any !eginner. Although it "ay see" to !e only a drop in the buc%et in the !eginning, i) #e -eep up the practice o) chanting )or years, it #ill ha$e a cu"ulati$e e))ect. .urther"ore, chanting #ill eradicate the roots o) our sorro#s !ecause it #or-s right at the center o) co""andMour "inds. A)ter one has practiced chanting )or years, one #ill reali'e that chanting is indeed also a concentration practiceMconcentrating on the holy na"e or "antra repeated. Meditati$e states #ill also arise during chanting. .urther"ore, chanting practice "ay also lead one !eyond the con)ine"ent o) conceptuality. SJ> Suppose so"eone has achie$ed one(pointed concentration, #hat are so"e o) the sy"pto"s o) the pro!le"s that you say he #ould encounterL It all depends on #hat he is doing a)ter he de$elops the a!ility to concentrate. Since #e are tal-ing in the a!stract #ithout re)erring to any special case, I cannot say #hat the sy"pto"s #ould !e. +he laco) general guidelines sho#s that it is $ery i"portant in the actual practice o) "editation to ha$e an e5perienced teacher. H5perienced teachers #ill !e a!le to understand the pro!le"s #hich practitioners encounter, and o))er appropriate solutions. Besides, inter)erences )ro" e$il spirits "ay !e #arded o)) !y the protectors o) teachers #ho ha$e attained so"e degree o) reali'ation. In principle, #hen #e encounter pro!le"s in "editation practice, #e should re)lect on the )oundational preparations. I) there is anything lac-ing in our preparation, #e should start "a-ing a"ends.

39 A)ter one !eco"es a!le to concentrate one(pointedly, one #ill o)ten ha$e e5periences o) the spiritual real". So"e spirits "ay #ant to test you or lure you !y )ancy pheno"ena, supernatural a!ilities or #orldly gains. H$il spirits "ay try to possess you or !eco"e your ally. I) you !eco"e attracted to the po#er and gains they pro$ide, you #ill !eco"e their instru"ent )or o!taining #orship, o))erings or energies. In this connection, it is $ery i"portant to ta-e re)uge in Buddha. +a-ing re)uge is not ust participation in the cere"onyD it "eans that one )ully understands that Buddha is the one #ho can guide us to ulti"ate li!erationMincluding li!eration )ro" the traps o) e$il spirits. &ence, one relies on Buddha and his protectors )or guidance and protection. .or serious practice, ta-ing re)uge in the Buddha #ill shield one )ro" e$il. +a-ing re)uge in Buddha also entails )ollo#ing the teachings o) Buddha and o!ser$ing the Buddhist rules o) conductD it is not ust a de"onstration o) )aith. I) a practitioner is not rooted in Bodhicitta, !ut is acting out o) considerations )or pri$ate gains, then Buddha and holy !eings #ill not help you !ecause helping you in that direction is actually hurting you. S2> *hat i) a "an pre)ers to li$e a celi!ate li)e styleD he is not a "on!ut this is #hat he li-es to doD he does not #ant to ha$e children and he does not do i"proper things to hi"sel)D in so"e religions there is an assertion that the energy or essence sa$ed can !e used )or a lot o) purposes. Does Buddhis" ha$e anything to say to that particular issueL Is this gathering o) energy o) any use to the Buddhist practitioner in "editationL +he #hole spectru" o) Buddhist practices "ay !e $ie#ed as a se6uential process o) su!li"ation )ro" coarser to )iner states until #e return to our original purity. In this process o) su!li"ation there are di))erent approaches to the se5ual energy> In &inayana the teaching is to re"ain celi!ate and set one7s "ind on achie$ing li!eration )ro" trans"igration in the cycle o) li)e(and(death. Such an approach to su!li"ate the se5ual energy is, in a sense, not the ideal one !ecause it is !oth restraining and li"ited. It teaches one to a$oid )acing a "a or aspect o) li)e, and conse6uently one #ould ne$er learn to e5perience the purity o) se5. Ie$ertheless, this approach has its relati$e "eritsMit does help si"pli)y the situation so that !eginners #ill "ore li-ely succeed in reaching so"e degree o) su!li"ation.

40 In Mahayana the su!li"ation o) se5ual energy e"phasi'es identi)ying "e"!ers o) the opposite se5 as one7s "other or sisters and de$oting onesel) to helping all !eings achie$e Hnlighten"ent. +his approach does not )ace se5 s6uarely !ut enlarges one7s $ie# to include all sentient !eings. +his approach includes using se5 to help others. Ie$ertheless, the purity o) se5 re"ains a theoryD in practice, celi!acy is encouraged and identi)ied #ith spiritual purity. +his approach is still not the ideal one !ecause it does not loo- at se5 as it is, and, in practice, "ista-enly identi)ies celi!acy #ith spiritual purityMsuch identi)ication co""its the )allacy o) !eing "isled !y appearance. In Ga rayXna the su!li"ation o) se5ual energy in$ol$es identi)ication o) se5 #ith li!erating practices and sal$ation acti$ities. It not only recogni'es the original purity o) se5 !ut also teaches techni6ues that use se5 to achie$e Hnlighten"ent. +his is the highest and ulti"ate teaching. Ie$ertheless, since such a high state o) purity is hard to achie$e, "ost practitioners should go through training in &inayana and Mahayana !e)ore they adopt se5ual practices in Ga rayXna. According to +antric Buddhis", Hnlighten"ent "eans reali'ation o) Dhar"a-aya, i.e., e5perience o) a cloudless !lue s-y into #hich e$erything else has dissol$ed. Ad$anced practitioners #ho ha$e achie$ed "astery o) "editation and !reathing practice "ay use se5ual practice to puri)y their su!tle attach"ents and illusions, and achie$e reali'ation o) Dhar"a-aya as a cloudless s-y. Ie$ertheless, this is not the only possi!le path. One "ay also practice the reali'ation o) Dhar"a-aya in sleep. +he process o) sleep is li-e a shallo# process o) death. An ad$anced practitioner "ay reach deeper and deeper states during his sleep and there!y approach the death process and e$en e5perience so"e parts o) the death process. During the death process the cloudless s-y e5perience "ay e"erge, e$en though )or ordinary people its duration is ust li-e that o) lightning. An ad$anced practitioner "ay apply the sta!ili'ing )orce o) "editation to prolong the duration o) the cloudless s-y, and dissol$e one7s self into it there!y achie$ing identi)ication #ith the Dhar"a-aya. Other occasions #hen one "ay naturally e5perience the cloudless s-y are )ainting, !eing shoc-ed and se$ere snee'ing. .ainting and snee'ing are not suita!le )or practice. In Fen practice shoc- "ay !e used to induce the enlightened state.

Y+he second "eeting ended here. Dr. Lin e5plained to the audience the 3Ritual o) Releasing Li$es to .reedo",4 #hich #as co"posed !y

41 Yogi Chen. A)ter#ards all #ent to the Mia"i Beach to release lo!sters and cra!s into the ocean. 8See Appendi5 C at the end o) this !oo-.=Z

G. +he Relation !et#een Concentration and O!ser$ation ,ractices

+hrough concentration practice one learns to set his "ind )ully at a point #ithout the distraction o) thoughts and e"otional entangle"ents. +hrough o!ser$ation practice one learns to !e "ind)ul o) things as they are. Nnder the heading o) observation practice there are t#o "ain -inds o) practices, na"ely, pure o!ser$ation and guided o!ser$ation. ,ure o!ser$ation is to !e "ind)ul o) things as they are, #ithout !eco"ing entangled or udg"ental. Guided o!ser$ation is o!ser$ation in the light o) Buddhist principles or $isuali'ation in accordance #ith Buddhist teachings. Concentration #ithout o!ser$ation is li-e a sharp s#ord in its sheathD it is po#er)ul !ut inacti$e. O!ser$ation #ithout concentration is li-e a candlelight in the #indD it is !right !ut unsteady. +here)ore, !oth practices need to !e adopted and !alanced until one7s daily acti$ities !eco"e natural #ith concentration and "ind)ulness. Only #hen one7s concentration and o!ser$ation practices ha$e !eco"e har"oniously uni)ied can one underta-e the puri)ication o) su!tle inner attach"ents and conceptual )ra"e#or-s. +hus, in order to achie$e .ull Hnlighten"ent it is necessary to "aster Buddhist "editations. In general, the natural se6uence is to learn concentration practice )irst, and !egin o!ser$ation practice only a)ter one has de$eloped so"e a!ility to concentrateMit is easier and sensi!le to proceed in this #ay. &o#e$er, in so )ar as application o) Buddhist teachings to daily li)e goes, one "ay need to use the practice, #hich is "ore appropriate to the situation at hand. .or e5a"ple, pro!le"s in personal relationships "ay not si"ply disappear i) you use concentration on other acti$ities. +heir solutions "ay !e easier to o!tain i) you analy'e the situation in the light o) Buddhist principles. .or daily practice one needs to allocate an appropriate ratio o) e))ort to these t#o types o) practice according to one7s state o) "ind and inclination. .or e5a"ple, people #ith $ery scattered thoughts should do only concentration practice in the !eginning, and people #ith so"e a!ility to concentrate "ay #ant to spend only the )irst 6uarter o) a "editation session on such practice and then proceed #ith o!ser$ation practice.

GI. General ,reli"inaries to Buddhist ,ractices

42 1. Nnderstand the i"per"anence o) #orldly engage"entsMe$en #orldly success is only te"porary and pro!le"s o) li)e such as aging, sic-ness and death are ine$ita!le. *ith a -een a#areness o) i"per"anence one is no longer eager to de$ote hi"sel) )ully to #orldly pursuits. O. Nnderstand the preciousness o) the rest o) one7s li)eti"eMone has only an uncertain a"ount o) ti"e le)t, not -no#ing #hen it #ill endD this span o) ti"e can !e used )or Buddhist practice so that one "ay !e ulti"ately li!erated and e$entually help all sentient !eings !eco"e li!erated. *ith such an appreciation o) the re"aining li)eti"e, one #ill de$ote hi"sel) to diligently practicing Buddha7s teachings. P. Do no e$il, practice all(good deeds, o!ser$e Buddhist rules o) conduct, and puri)y one7s "ind. Discipline onesel) so that e$en "inor acts o) "isconduct are a$oidedD practice -indness, generosity and tolerance e$en at the e5pense o) one7s con$enience. +he -ey point o) o!ser$ing Buddhist rules o) conduct is to )ree onesel) )ro" #orldly entangle"ents and to de$ote onesel) to the ser$ice o) all sentient !eings, especially to #or- to#ard their ulti"ate li!eration. A si"ple yet e))ecti$e "ethod to puri)y one7s "ind is to )or" the ha!it o) chanting a Buddha7s na"e or a "antra. It is i"portant to e5press ad"iration )or others7 good deeds in pu!lic and reser$e constructi$e criticis" )or e5change o) opinions in pri$ate. In this #ay people #ho try to do good #ill !e encouraged and )ind it easier to do so. By re)raining )ro" criticis" in pu!lic #e are a$oiding "isunderstandings, rash udg"ents and hard )eelings, and #ill !e acting in the a#areness that #e all "a-e "ista-es. Be)ore #e udge others #e should re)lect on our 6uali)ication to do so. Reali'ing the lac- o) rele$ant -no#ledge on our part #ill -eep us hu"!le and -eep the #orld in peace. Being hu"!le #ill -eep us a#ay )ro" unnecessary and inconse6uential contro$ersies. Being hu"!le #ill puri)y our "inds and lea$e us #ith only one #ay to proceedMthe path o) acti$e and constructi$e ser$ice. *e as Buddhists should not adopt an antagonistic attitude to#ard other religions, #hich teach lo$e and altruis". Co"pared #ith people #ho hurt others or do not do good, !elie$ers o) a religion that teaches lo$e o) "an-ind are $ery precious indeed. *e should #elco"e opportunities to e5change ideas #ith the" in a har"onious at"osphere. K. Sincerely #ish all sentient !eings to !e )ree )ro" su))ering, attain happiness, and reach ulti"ate li!erationD and carry out such great

43 #ishes !y de$oting onesel) to Buddhist practice and ser$ice. Buddhist ser$ice is not li"ited to )or"al acti$ities, #hich carry such a !annerD it is e6ually i"portant to !e hu"!le, si"ple, tolerant, generous, peace)ul, "ind)ul and caring in daily acti$ities. +he spreading o) Buddhis" is not li"ited to pro$iding lectures, pu!lications, and cere"oniesD it is e6ually i"portant to trans"it the spirit o) co"passion and #isdo" through our #orldly endea$ors and our daily prayers and dedication o) "erits. +he teaching o) Buddha #ill not !e )orced on anyone. +he teachings #ill !e )ollo#ed !y people #ho ha$e co"e to appreciate their $alue and preser$ed !y sincere )ollo#ers )or all generations to co"e.

GII. Special ,reli"inaries to Serious Meditation ,ractice

1. Serious practitioners should renounce all #orldly in$ol$e"ents and de$ote their ti"e and energy )ully to Buddhist practice. Gery ad$anced practitioners "ay !e a!le to )ully integrate #orldly acti$ities #ith the Dhar"a and hence need no )or"al renunciation. Ie$ertheless, in general, due to our $ery li"ited resources o) ti"e and energy and the unpredicta!ility o) the turn o) e$ents, it is ad$isa!le )or de$otees to renounce #orldly engage"ents as "uch as possi!le. Achie$e"ent on the Buddhist path usually ta-es years o) de$oted practice !ecause the "ini"u" goal is to transcend trans"igration. .urther"ore, the proper "oti$ation o) a Buddhist practitioner should include o))ering the )ruits o) his achie$e"ent to helping others reali'e Hnlighten"ent. +here)ore, it is $ery i"portant )or sincere aspirants to de$ote the"sel$es )ully to Buddhist practice as early in li)e as possi!le. O. It is $ery desira!le to ha$e a teacher #ho has so"e e5periences o) reali'ation. .ollo#ing the guidance o) such a teacher, a serious practitioner should go into retreat to practice "editation. A s"ooth and progressi$e course o) "editation practice #ould ensue under such )a$ora!le conditions. One "ay !egin #ith short retreats, "a-ing good use o) a #ee-end or a three(day $acation. One should set a physical !oundary )or the retreat and stay #ithin it the #hole ti"e. One should engage in no #orldly acti$ities, re"ain speechless and see no one. One "ay eat and sleep as nor"al. One #ill do only Buddhist practices such as chanting, prostration, circu"a"!ulation and "editation, and read only "aterials related to Dhar"a. One "ay coo- )or hi"sel) or ha$e others !ring )ood to hi" #ithout "eeting hi". One "ay lea$e notes as-ing )or supply o) necessities !ut the nu"!er o) such notes should !e "ini"al. One

44 enters the retreat in late a)ternoon and co"es out in the "orning. A)ter ha$ing !eco"e )a"iliar #ith short retreats one "ay gradually conduct longer and longer retreats. +he actual process o) )inding a good teacher and !eco"ing an accepted disciple depends on opportunities and personal e))ort. Although it "ay see" li-e one is trying to find a needle in the haystac%, !ased on "y o#n e5perience I #ould say that as long as one is sincere in de$oting hi"sel) to #or-ing )or the Hnlighten"ent o) all sentient !eings, he #ill ha$e such an opportunity in due course. All Buddhas and holy !eings #ill help #ho"e$er has such a Bodhicitta. One #ill sur$i$e all tests and de"anding circu"stances !y "aintaining such a Bodhicitta.

GIII. ,roper Conditions )or Meditation ,ractice

1. +i"e
A good ti"e )or "editation is #hen one7s spirit is )resh and one )eels li-e doing it. A)ter a nap or #a-ing up in the "orning is usually a suita!le ti"e )or "editation. An e5perienced practitioner #ould at ti"es ha$e a natural desire to go into "editation. *hen one7s "ind is preoccupied #ith #orldly considerations it is not $ery use)ul to practice "editation. Choose a period in one7s daily li)e #hen one is unli-ely to !e distur!ed and one7s spirit is usually )resh, e.g., early in the "orning, and set it aside )or daily practice o) "editation. Routine practice #ill soon !eco"e a ha!itD and the )orce o) ha!it #ill help one continue to practice "editation. Since the pro)ound e))ects o) "editation usually ta-es "any years to sur)ace, )or"ing such a ha!it is essential to success. During daily practice one should re)use to !e distur!ed, there!y ensuring concentration. One "ight consider this period as preparation )or the ine$ita!le death process #hen one #ill need to concentrate on "aintaining one7s peace o) "ind. Beginners should not stri$e )or long sessions o) "editationD rather they should start #ith )i)teen to thirty "inute sessions. In this #ay "editation #ill not !eco"e a hardship !ut an en oya!le acti$ity. &o#e$er, it is !etter to practice se$eral ti"es daily so that it #ill soon !eco"e a ha!it.

O. ,lace

45 A 6uiet and undistur!ed place, especially i) it is an altar roo" or retreat roo", #ould !e ideal. ,re)era!ly #here the air is )resh and the light is so)t. Ideally the )resh air )lo#s across in )ront o) the practitioner and no #ind !lo#s directly to#ard hi". Bright lights tend to cause thoughts to ra"!le #hile di" lights #ould induce a dull and sleepy "indD there)ore, light ad ust"ent is $ery i"portant.

P. Attitude
You should !e neither too tense nor too loose. Do not !e o$erly critical o) one7s o#n progress or the lac- o) it. Be rela5ed and natural, understanding that "editation practice is a long(ter" culti$ation and that the achie$e"ents #ill co"e naturally in ti"e !ut cannot !e rushed. Do not e5pect too "uch, too earlyD si"ply !e patient. Do not tire yoursel) !y o$erdoing it and conse6uently !urning out your interest in "editation. +he attitude o) a diligent nursery"an #or-ing in a tree nursery should !e i"itated.

K. Body
&'( Maintain a "oderate, !land diet !y a$oiding )oods, #hich are too greasy, too pungent, too spicy, etc., and eat only a "oderate a"ount o) )ood. Stop eating as soon as you sense )ullness. Hat regularly and a$oid snac-s. &') ,ractice "editation only #hen one is neither hungry nor )ull. One should #ait )or at least thirty "inutes a)ter a "eal !e)ore practicing "editation. &'+ ,ay attention to personal hygiene and "aintain a clean and orderly ha!itat. &'& Do a proper a"ount o) physical e5ercise daily. &', Be)ore "editation do so"e physical e5ercises to rela5 the !odyD a)ter "editation #al- slo#ly )or a #hile to help regulate !lood circulation in the lo#er !ody. &'- +he ideal posture )or practicing "editation as prescri!ed in !oo-s is di))icult to assu"e )or "any !eginners. +he "ain reason is that their !odies are no longer supple enough to sit cross(legged, o#ing to their li)elong ill ha!its and daily tensions. In )act, the ideal posture is usually achie$ed only a)ter years o) practice. Beginners need not !e discouraged !y their ina!ility to assu"e the ideal posture. 0ust sit #ith

46 legs !ent and one leg resting on top o) the other, or si"ply sit naturally. Serious practitioners "ay do e5ercises to loosen the tendons o) their legs and there!y achie$e the )ull lotus posture. +he )ollo#ing e5ercise #as taught !y Yogi Chen and descri!ed in Chapter Se$en o) his "onu"ental #or- 3Buddhist Meditation4 8So"e other supple"entary e5ercises are also descri!ed there=> [*hile sitting on a carpet,\ ta-e one )oot !y the an-le, holding it )ro" underneath #ith the opposite hand. ,lace the other hand on the -nee o) the sa"e leg. Raise the an-le #ith the )irst hand and press do#n upon the -nee #ith the second. +hen release the )oot so that it stri-es the ground [i.e., the carpet\. &'. A)ter urination or !o#el "o$e"ent one should #ait )i)teen to thirty "inutes !e)ore practicing "editation. A)ter "editation one had !etter #ait )i)teen "inutes !e)ore urination or !o#el "o$e"ent. +his is to allo# ti"e )or the transition !et#een "editati$e state and nor"al state o) the !ody.

V. Clothing
*ear clothing that is loose and co")orta!le especially a$oid tight trousers. +he a"ount o) clothing should -eep one #ar" !ut not hot. Co$er the legs #ith a !lan-et or to#el during "editation to protect the oints )ro" cold, #ind and "oistureD other#ise, one "ay de$elop arthritis e$entually.

T. Cushion
Sit on a carpet or a cushion, #hich is larger than one7s sitting area. According to the teaching o) Yogi Chen, one should not use an additional s"all cushion to raise the !uttoc-s e$en though that #ill induce ease o) sitting in the )ull lotus posture. Other#ise, the )lo# o) inner air cannot !e )orced !y the )ull lotus posture to go up#ard and there!y help induce good "editation.

IR. Be)ore, During and A)ter the Sitting

1. Be)ore the Sitting
('( Arrange o))erings !e)ore Buddhist i"agesD i) o))erings are already on the altar, one "ay si"ply add rice or #ater into the "andala or

47 o))ering cups. Light candles and o))er incense. ,rostrate three or )i$e ti"es to the holy i"ages. ,ray )or progress in "editation and a s"ooth session. (') Repeat the .our Boundless Minds three ti"es, there!y re"inding onesel) that the ulti"ate goal o) Buddhist "editation is the #ell(!eing o) all sentient !eings> May all !eings !e happy and in possession o) causes leading to happiness% May all !eings !e )ree )ro" !oth su))ering and causes leading to su))ering% May all !eings !e insepara!le )ro" the oy o) the Dhar"a, #hich is ulti"ately )ree )ro" any su))ering% May all !eings !e )ree )ro" the duality o) attach"ent and antagonis", and a!ide in the li!eration o) e6uani"ity% ('+ Stop thin-ing a!out anything other than the present o! ecti$e as set !y the "editation practice. Be "ind)ul o) i"per"anence and $ie# anything that co"es to "ind as in the distant past, dead and )orgotten. Be )ully a#are o) the lac- o) concentration and peace in one7s "ind and conse6uently desire to de$ote onesel) to the practice, understanding that this is #orth#hile and #ill lead to inner peace.

O. During the Sitting

)'( +he ideal posture is called the Seven #oints #osture of Vairocana and consists o) the )ollo#ing ele"ents> 1. Sitting cross(legged #ith the soles )acing up#ard and each )oot resting on the other thigh 8this is called the full lotus posture=. O. Bac- straight. P. Shoulders e5tended naturally. K. Chin pressing the nec- to straighten it. 8Do not there!y !eco"e tense.= V. Both pal"s )acing up#ard and resting in one7s lap, #ith the right pal" on top o) the le)t one and the t#o thu"!s touching each other. 8+his is called the Mudra of Dhyana.= T. +ongue touching the upper palate, ust !ehind the )ront teeth. W. Hyes hal)(open, loo-ing do#n#ard in a natural "anner.

48 +o assu"e this posture one )ollo#s the se$en points a!o$e in the gi$en order. +his posture is considered ideal )or "editation !ecause later #hen one is a!le to sit in "editation )or a lengthy period this posture !eco"es $ery sta!le and co")orta!le. +he pal"s and thu"!s are connected in such a #ay so that #hen one enters the "editati$e state the inner air #ill )lo# through and then one )eels that the t#o hands are "erging into one. In order to teach "y sons the )ull lotus posture I o!ser$ed the #ay I crossed "y legs and analy'ed it into a se6uence o) three stepsD #hen "y sons #ere instructed in this se6uence they learned to sit cross( legged in no ti"e, there)ore, I #ill descri!e the se6uence !elo# )or "y readers> 1. *hile sitting on the carpet #ith the le)t leg hal)(!ent and the le)t an-le not )ar a#ay )ro" the right -nee, pull the right )oot to#ard onesel) and place it on the le)t thigh #ith the sole )acing up#ard. O. Lo#er the -nee o) the right leg so that it is as close to the carpet as possi!le 8this is the -ey condition #hich )acilitates the ease o) ne5t step=. P. ,ull the le)t )oot in and place it on the right thigh. O) course, one "ay s#itch syste"atically the le)t and right side in the a!o$e se6uence and o!tain an e6ually $alid posture. In )act, depending on each indi$idual7s physical "a-e(up, he #ill )ind one posture "ore natural and co")orta!le than the other. +here)ore, one should e5peri"ent #ith !oth to )ind the "ore co")orta!le one. *hen one assu"es the sitting posture o) si"ply resting one leg on top o) the other 8half lotus posture= the -ey point is to align the legs into one line. I) one cannot assu"e e$en the hal) lotus posture, then one can sit in the usual "anner #ith the legs crossed and the !uttoc-s raised !y a s"all cushion. 8*hen one is not sitting in the )ull lotus posture, the reason )or not using a s"all cushion to raise the !uttoc-s is no longer there.= )') Co$er one7s lo#er !ody #ith a !lan-et or to#el to protect the oints )ro" cold, #ind and "oisture. &a$e a coat or !lan-et near!y to add on #hene$er one )eels cold. During "editation one7s !ody te"perature changes and one !eco"es "ore sensiti$e to changes in the at"osphere, there)ore one needs to ta-e these precautions.

P. A)ter the Sitting

49 +'( Stretch the right hand #ith the inde5 )inger pointing to#ard the right )ront, and stare at the tip o) the inde5 )inger )or )i$e "inutes. +hen s#itch to the le)t side and do the sa"e. +hese "o$e"ents help one co"e out o) the "editati$e state. Hntering the "editati$e state is a gradual processD hence co"ing out o) it should also !e gradual. +') Massage onesel) or e5ercise a little #hile to help restore !lood and inner air circulation. +hen slo#ly get up )ro" the seat. +'+ A)ter one has risen )ro" the seat, #al- slo#ly, pre)era!ly circu"a"!ulating cloc-#ise, )or at least )i)teen "inutes !e)ore one goes to the rest(roo" or lies do#n to rest. *hile circu"a"!ulating chant a Buddha7s na"e or a "antra, and dedicate the "erits to all sentient !eings )or their s#i)t achie$e"ent o) Hnlighten"ent.

R. Basic Methods o) Meditation

I a" no# going to present eight !asic "ethods o) "editation. +hey are si"ple and see"ingly easy to )ollo#D ho#e$er, they are di))icult to e5ecute to per)ection !y "ost !eginners. +he practitioner "ay choose to #or- continually on one o) the", rotate and practice all o) the", or practice any one o) the", #hich see"s appropriate to the situation. +hese !asic "ethods consist o) three practices on concentration, three practices on o!ser$ation and t#o practices on the uni)ication o) concentration and o!ser$ation.

1. Concentration ,ractice
1.1 Chanting
Chant the na"e o) a Buddha or Bodhisatt$a, or a "antra continuously and single("indedly. .or e5a"ple, chant A"ita!ha or O" Ma Ii Bei Mi &ong. +raditionally chanting is not considered a concentration practice !ecause it is not attending to a )i5ed pointD ho#e$er, this !oo- is an introduction to "editation )or the $ery !eginners, and I !elie$e that chanting is 6uite appropriate to !egin #ith. .or a rather thorough e5position on chanting practice please read "y !oo- titled 3+he Buddhist ,ractice o) Chanting UA"ita!ha.7?

1.O Counting the Breath

50 Breathe nor"ally. During one !reath, i.e., )ro" the !eginning o) one inhalation to the end o) one e5halation, chant silently> ne! one! one!''' +hen, during the ne5t !reath, chant silently> *wo! two! two!''' Continue in this "anner until one reaches chanting five, and then start o$er #ith chanting one again. Si"ply do the silent counting during !reathing #ithout paying any attention to the 6uality or change o) one7s !reath. &o#e$er, in the course o) this practice the !reathing #ill naturally !eco"e su!tler and su!tler.

1.P Gisuali'ing One ,oint

+hin- o) one7s !ody as transparent and insu!stantial as a rain!o# or air !u!!le, and that at the le$el o) the na$el, right in the center o) the trun- there is a s-y(!lue !all o) light, the si'e o) a pea. Set one7s "ind on this !all during the #hole session. I) one7s "ind tends to !eco"e sleepy, one "ay raise the le$el o) this !all up to that o) the heart, throat or )oreheadD ne$ertheless, during one session the position o) the !all should re"ain the sa"e throughout.

O. O!ser$ation ,ractice
O.1 O!ser$ing Sensations
O!ser$e all the $arious sensations o) the !ody as they co"e and goD re"ain neutral all the ti"e, i.e., re)rain )ro" !eco"ing attached or displeasedD let the sensations co"e and go on their o#n #ithout anticipation or clinging. Beginners "ay restrict their attention to only a s"all area o) the !ody or a certain type o) sensation such as sounds, s"ells, etc.

O.O O!ser$ing +houghts

O!ser$e the natural co"ing and going o) thoughts in one7s "ind #ithout getting entangled #ith the"D pass no udg"ent and do not engage in the thin-ing processD !e an i"partial onloo-er.

O.P O!ser$ing Breaths

Let one7s attention )ollo# the )lo# o) !reathing> *hile !reathing out one7s attention )lo#s out and dissol$es into the uni$erseD #hile !reathing in one7s attention dra#s in and rests at the center o) the a!do"en. Be "ind)ul o) the $ariations in one7s !reathing such as long or short, coarse or su!tle, and present or a!sentMso"eti"es the

51 !reath is present in only one nostril and during "editation the !reathing "ay stop )or an inde)inite period. +he essential point o) these o!ser$ation practices is to o!ser$e things as they are, #ithout "a-ing udg"ental distinctions. Nsually our conceptual "ind is operating and casts a !linder o$er our i""ediate e5perience, conse6uently #e )ail to e5perience things as they are and #e li$e al"ost e5clusi$ely #ithin our thoughts. +here)ore, o! ecti$e o!ser$ation o) our i""ediate e5perience is used to help pull us gradually out o) conceptual )ra"e#or-s. +hrough long ter" practice o) o! ecti$e o!ser$ation one naturally reali'es the i"per"anence, Li"itless(Oneness and intangi!ility o) pheno"ena and gradually !eco"es )ree )ro" the net o) conceptual illusions.

P. Nni)ication o) Concentration and O!ser$ation

P.1 Nni)ication o) Mind and *ind
A detailed description o) this practice is contained in Appendi5 A.

P.O +he ,ractice o) Singing Along

A detailed description o) this practice is contained in Appendi5 B.

RI. Meditation as a Correcti$e Measure

1. +he correcti$e goal o) a concentration practice is to o$erco"e scattered thoughts, a dull and sleepy state o) "ind, and a!sent( "indedness. 2. +he correcti$e goal o) an o!ser$ation practice is, in addition to the correcti$e goal o) a concentration practice, to re)rain )ro" !eco"ing entangled #ith the o! ect !eing o!ser$ed and there!y losing the cool i"partiality o) an onloo-er. 3. &elp)ul "ethods )or achie$ing the correcti$e goals> P.1 +o o$erco"e scattered thoughts> *hen there are only )e# and occasional occurrences o) scattered thoughts, !ring one7s attention !ac- to the practice as soon as one !eco"es a#are o) the intruding thoughts. *hen the scattered thoughts are too "any or recurring o)ten, co"e do#n )ro" the seat and #al- in circu"a"!ulation #hile chanting the holy na"e o) a Buddha or a "antra.

52 P.O +o o$erco"e a dull and sleepy state o) "ind> *hen the dull and sleepy state is shallo#, open the eyes #ide and !ite the teeth se$eral ti"es, and erect the trun-D i) the clothing -eeps one too #ar", change to lighter #ear. *hen the dullness and sleepiness is deep, co"e do#n )ro" the seat and go #ash the )ace, or si"ply ta-e a nap. P.P +o o$erco"e a!sent("indedness> Return one7s attention to the practice as soon as one !eco"es a#are o) one7s a!sent("indedness. P.K +o o$erco"e entangle"ent during o!ser$ation> *hen one !eco"es a#are o) !eing lost in the entangle"ent, re"ind onesel) that such entangle"ent a"ounts to sel)(deception and #ill yield no )ruit, hence it should !e gi$en up right a#ay. I""ediately return to the attitude o) an o! ecti$e onloo-er. +', ,ay no attention to the unusual sounds, sights and "o$e"ents o) one7s !ody or inner air)lo# that so"eti"es occur during "editationD si"ply )ollo# the instruction o) the "editation "ethod and practice accordingly.

RII. Achie$e"ent o) Meditation ,ractice

1. Achie$e"ent o) Concentration ,ractice>
Being )ree )ro" distur!ance o) unintentional scattered thoughts, and )ree )ro" e"otional pre)erences and co"placency, one7s "ind is naturally pure and clear, a!ides in e6uani"ity, and is a!le to concentrate e))ortlessly at #illD the !ody naturally and continuously )eels light and at ease.

O. Achie$e"ent o) O!ser$ation ,ractice>

,ure, clear and direct e5perience o) all pheno"ena as they are. I) the practice in$ol$es $isuali'ation, the o! ect $isuali'ed, and only that, #ill appear $i$idly. *hen #e are )ree )ro" conceptual and e"otional preconditioning that #e ha$e !eco"e su! ect to, #e i""ediately sense the pheno"ena as a totality, open and !oundless. Instead o) "a-ing distinctions !ased on personal pre)erences one reali'es that all e5periences, good or !ad,

53 are parts o) an integrated #holeD hence one !eco"es )ree )ro" tri)les and en oys a li)e o) openness and tolerance. *hen one is a!le to appreciate all e5periences as a #hole, any acti$ity that har"s others a"ounts to sel)(destruction, and hence one #ill spontaneously do only good. P. Although there are syste"s o) stages o) "editation achie$e"ent descri!ed in Buddhis" #e should not !eco"e attached to those na"es, understanding that they are si"ply theoretical "odels to guide the practitioners along the path, leading to#ard deeper and deeper "editati$e states. In the Dia"ond Sutra it is clearly e"phasi'ed that people #ho ha$e achie$ed Buddhist reali'ations are )ree )ro" attach"ent to holy titles. May all practitioners !e )ree )ro" attach"ent to holy titles and !e )ree )ro" "isleading others using holy titles.

Concluding Re"ar-s
,racticing "editation in concentration and o!ser$ation #ill puri)y one7s "ind through "any stages and gradually )ree one )ro" the !ondage o) a conceptual )ra"e#or-. It is concepts, #hich !lur one7s natural and direct e5periences. A practitioner o) Buddhist "editation #ill gradually sense the original purity o) Li"itless(Oneness. +hrough the culti$ation o) such a#areness and purity o) "ind, one spontaneously de$otes his li)e to ser$ice ai"ing at the ulti"ate #ell !eing o) all !eingsD and his acti$ities are naturally in)used #ith a spirit o) co"passion and tolerance. *ith "ore and "ore people rene#ing their li$es in this #ay, the #orld #ill !eco"e a !etter place )or all to share. ,racticing "editation is li-e planting a tree )ro" the $ery !eginningD its use)ulness is not apparent in the !eginning. May all #ho are interested in practicing Buddhist "editation diligently practice it on a daily !asis, sustain the e))ort throughout their li$es, and conse6uently en oy re)reshed and peace)ul li$es.