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 Manjusri,
through your boundless compassion
Bless us with achievements in meditation!
Help us realize in Limitless-Oneness
the unification of wisdom and compassion!

Supplication to Bodhisattva Wei-Tuo

Yutang Lin
Protector of Buddha Dharma, a great knight,
followed by the Four Cardinal Heavenly Kings,
worshipped in all Chinese monasteries,
help spread holy Dharma with all your might!
You hold practitioners to be your children,
always give timely encouragement and provision.
Just as you helped Guru Yogi Chen all the way,
please keep me in your favor to benefit all!

Preface
In July 1991 I was invited by the Miami Buddhist Lotus Society to give a
series of talks on Buddhist teachings. Three of these lectures were
devoted to Introduction to Buddhist Meditation. This book contains
refined transcripts of these lectures with relevant additional materials
included as appendices. A detailed explanation of why and what I
would like to offer in this work is given in the opening talk that follows.
The talks were based on a Chinese article of mine bearing the same
title. After the Chinese article had gone through three revisions I

2
offered it on the altar table requesting Buddhas approval. That night in
a dream I saw myself with both palms folded together, holding a small,
transparent bag full to the rim with whole peanuts. According to my
late Guru Yogi Chens teaching, peanuts seen in a dream represent
things born from the Dharma because peanuts are called hua sheng
() in Chinese and it sounds similar to fa sheng (k) which in
Chinese means born from Dharma. Accordingly I offer the following
interpretation of this dream.
The small, transparent bag signifies a short and clear article. Its
fullness signifies that the content is full of the essentials of Dharma.
The peanuts in the shells signify that to taste their flavor one needs to
engage in practice (so as to shell the peanuts for eating). Holding the
bag with palms folded together signifies that the article was written
with the cooperation of wisdom and compassion.
In that dream I simultaneously heard a heavenly voice saying:
"LOring; oOgolden ring. (The others are rings; this one is a
golden ring.)" Since a rings round shape signifies perfection and its
use is a reminder of something essential, I believe that the message
conveyed was a perfect reminder of the essentials. In tantric Buddhism
very precious teachings are often referred to as golden Dharmas; I am
honored to have heard such an auspicious compliment. This is the
origin of the title of this book.
The Thangka of Yogi Chen appearing as Bodhisattva Manjusri riding a
dragon was prescribed by his oral instruction to me. It was painted,
under my supervision, by a devotee Zen Wei who had never met Yogi
Chen in person and yet had seen him many times in dreams during the
painting of this holy image. It is contained in this book and followed by
a supplication to his holiness for his blessing to all practitioners of
Buddhist meditation.
The Chinese article on meditation first appeared in my Chinese book
One Melody in Ten Variations. As soon as it was printed in Taipei,
Taiwan, my father sent three copies to me via airmail without informing
me in advance. Early in the morning on the day the books arrived, in a
dream I saw the great protector of Dharma, Bodhisattva Wei-Tuo,
appearing exactly as the image contained in this book and lasting for
about thirty seconds. To express my gratitude to Bodhisattva Wei-Tuo
for such a sign of approval, his holy image was included in the second
edition of that book. Now his holy image is also included in this book,
signifying, on the one hand, our continued gratitude and, on the other
hand, our plea for his protection to all practitioners of Buddhist
meditation.

3
The Chinese article was carefully proofread several times by Shou-Yean
Lin and Chun-Jane Chen, and contains improvements in readability
based on their suggestions. The present work has been edited by Ann
Klein and Harold Rossman to improve the English. Andrew Ellis has
improved the English and suggested ways to improve the format.
Formatting of the entire book has been done by Chen-Jer Jan. My
sincere thanks to them and may they someday enjoy the fruits of
Buddhist meditation. Thanks are also due to the donors for making the
printing and free distribution of this work possible; may they succeed
in practicing Dhyana Paramita (meditation) based on their merits
gained through Dana Paramita (donation).
May all beings soon realize the original purity of Limitless-Oneness!
Yutang Lin
March 8, 1994
El Cerrito, California

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

Opening Talk
The talk I am presenting now is based on my Chinese article bearing
the same title. That article was the result of several months of study
and many revisions. My intention was to offer a practical manual on
Buddhist meditation.
You may wonder why I wanted to write a manual on Buddhist
meditation when there are so many books available on this topic? In
many books on Buddhist meditation one encounters abstract
theoretical terms describing highly advanced meditative states.
Although such theories are valuable knowledge, beginners would be at
a loss about how to apply them in the practice of meditation. Besides,
too much theoretical knowledge may sometimes even become a
hindrance to adopting a practice. It is analogous to learning how to
swim by reading books about it rather than going into the water. The

4
accumulation of such knowledge is no guarantee that one will learn to
swim with ease. What is essential is a daily practice in water.
An ideal manual for beginners should avoid complicated descriptions of
advanced stages; instead, it should provide a general outline of the
essentials and a detailed account of the practical steps. This is
precisely what I am trying to accomplish in this article.
Nowadays, meditation is often introduced or taught as merely a
relaxation technique. However, Buddhist meditation involves our whole
beingour way of life, our outlook of the world. Meditation should not
be an independent activity; it should connect with every aspect of our
lives.
If we study Buddhist teachings on meditation carefully, we learn that
Buddha does not encourage people to jump into meditation. The
Eightfold Noble Path puts Right Meditation as a final step, preceded by
Right View, Right Thinking, Right Speech, Right Livelihood, etc.
Therefore, beginners should first learn of the preliminary stages for
meditation and make proper preparatory adjustments of their lives.
In this connection I have pointed out in my manual the essential
principles of Buddhist meditation. Once the beginner has learned these
essentials, it will become easy for him to integrate all aspects into a
unified activity during his actual practice of meditation. For example, a
book on swimming tells us how to move our hands, legs and head and
how to regulate breathing; still we need to integrate all these into a
coherent act of swimming, and that is the difficult part. The same is
true in meditation. The essential principles guide us in making
meditation a coherent activity; therefore, it is very important.
I am now going to orally translate my Chinese article for you and
elaborate on it to help you get a clearer understanding. Since we will
have three meetings, there will be plenty of time for you to raise
questions whenever you have one.

Introduction
It is indeed a natural ability of human beings to be able to concentrate
on activities that interest us. When we are doing something, it is our
natural ability to concentrate with a clear mind, without distractions.
However, due to the complexity of our worldly lives and the holding on
to our desires and views, as we grow older, we often find our minds to

5
be narrow and scatterednarrow in the sense that we are prejudiced
by fixed views and confined by our attachments; scattered in the sense
that while doing something we cannot help stopping the rise of
judgments and other thoughts. We have lost the ability to act in a pure,
natural way. For example, we tend to eat only certain foods cooked in
certain ways, and while eating; our minds tend to engage in making
judgments and other thoughts that have nothing to do with our eating.
In order to carry on our daily lives with ease, concentration and
clearness of mind, it is important for us to train our minds so that we
may regain our natural ability to concentrate with a clear mind.
Nevertheless, even if we adopt certain practices to train our minds and
thereby regain our ability to concentrate with a clear mind, it is no
guarantee that such practices would free us from prejudice.
Furthermore, unless we are able to reflect upon our views, the more we
learn to concentrate, the stronger our attachment to prejudice may
become. Therefore, meditation in general does not necessarily bring
about reasonable and desirable results. This is also why my topic is not
on meditation but rather on Buddhist meditation. Without an open and
broad view of the world, meditation may cultivate ignorance and
prejudice. Buddha taught us to use our concentration ability to engage
in observations and wise reflections, thereby gradually eradicating the
roots of our prejudices and consequently enjoying an open and clear
way of life. In emphasizing Buddhist meditation, on the one hand we
would like to develop our ability to concentrate, and on the other hand,
we would like to set our efforts into the enlargement of our minds
toward clarity and infinite openness.
The basic teaching of Buddhism is to recognize the essence of life
through the viewpoint of impermanence, suffering and selflessness.
These three concepts, like the three legs of a tripod, constitute the
central idea of the Buddhist teaching. On the one hand, they are used
to explain the phenomena of transmigration and suffering, which are
rooted in our ignorance of the fact of impermanence and selflessness.
On the other hand, they are used to explain how liberation from
suffering and transmigration is achievableone needs to practice
Buddhas teachings so that one may live in the awareness of
impermanence and selflessness. Hence these three concepts are
essential to the Buddhist teaching.
To help you understand why there is suffering, let us consider the
following: We are accustomed to being led by our familiarity with
concepts into thinking that we have certain knowledge. Lets say for
example, we have a friend named David and when we talk about David
we think that we know him. Nevertheless, we know far less about
David than what he knows about himself, and even he does not know
everything about himself because he hardly recognizes all the desires,

6
emotions and thoughts that are underlying his actions. The point is, the
things that we do know are far fewer than the things that we do not
know, and yet we are often led by concepts into action as if we have
full knowledge. Our conceptual world tends to be stable and concrete
and keeps us from realizing the fact of impermanence and selflessness.
Such ignorance is the root of all our suffering.
Using the concepts of suffering, impermanence and selflessness we
can point out the way to liberation from suffering, namely that we
should be aware of the impermanence and selflessness of all
phenomena and thereby free ourselves from ignorance and its
consequential attachments and prejudices. We should not be fooled by
the limiting effect of concepts; rather we should live a life of natural
purity and openness.
In fact, these three concepts can be deduced from one another:
(1) Things are impermanent, hence there is no security and
consequently suffering will arise. Things are impermanent;
hence they are selflesswith nothing therein for us to hold
onto.
(2) Things are selfless; hence there is no permanence.
Things are selfless, hence subject to change and decay and
ending in suffering.
(3) Suffering prevails in life, which shows that there is no
stability and permanence. Nothing is free from the
condition of suffering; hence there is no self that has an
independent existence.
It is like looking at a crystal ball from three sides; from any one side
you will see the other two. But in the crystal ball itself, it is just a
whole.
In Buddhism we say that Buddha is one who has achieved the
unification of Wisdom and Compassion. This is because when we
describe a Buddha, we can do so only from certain perspectives. Hence
we make the distinction of Wisdom and Compassion, and then
emphasize that Buddha has unified the two aspects. Nevertheless, in
Buddha himself, there is no distinction of Wisdom and Compassion.
Buddha is a whole, and there are no aspects to be unified. It is only
due to the relative-ness of our concepts that we artificially draw the
distinction of wisdom, the rational aspect, and compassion, the
emotional aspect.

7
Similarly, we should understand that suffering, impermanence and
selflessness are artificial distinctions made by us with respect to the
phenomena. The phenomena do not bear such distinctions.
It is Buddhas way of leading us to understand reality that phenomena
are viewed from the three aspects of suffering, impermanence and
selflessness. When one sees the interconnection of these three aspects
and realizes the Limitless-Oneness of phenomena, it is liberation of
Buddhahood; when one does not see through the interconnection of
these three aspects, they serve to describe the causes of sorrows,
insecurity and transmigration. Thus we see that these three concepts
are essential to the Buddhist theoretical teachings, both with regard to
explaining the bondage of worldly lives and the path and fruit of
Buddhist liberation.
At this point I would like to explain further the reality that Buddha
wants to show us through the interconnection of these three concepts.
Buddha had the actual experience of everything in Limitless-Oneness.
In the concept of oneness, some limit is implied because, without some
limitation, how could we point out a certain one? Nevertheless, I
introduce the seemingly contradictory term of Limitless-Oneness to
help explain Buddhas experience, which is indeed inconceivable and
indescribable. This notion of Limitless-Oneness serves a two-fold
function: on one hand, it points out that Buddhas Enlightenment
transcends all limitsis beyond our language, our concepts, our
sensation, and even the natural limits of space and time; on the other
hand, it points out that this transcendence is not beyond or above, but
one with all, and all are one.
From our ordinary point of view the two aspects of Limitless-Oneness
may seem all too abstract, metaphysical and lacking in substance in
the reality we know. Hence, I need to explain them in more detail.
First, let me explain the meaning of oneness when I say that all are
one. For example, our bodies have many different partseyes, ears,
hands, etc. All of them form one body because they are all connected.
Similarly, although the world consists of so many things, they are all
connected as one. This seems to contradict the fact that in the world, it
is survival of the fittest. In the human world, we have wars against one
another; how could we be one? Buddhas experience of the oneness of
all is beyond our ordinary experience, yet it is possible for any one of
us to share this experience through the cultivation of Buddhist
practice. Only when one has some taste of this oneness can one see
clearly that hostility and selfishness are wrong.

8
The Buddhist Practice does not aim at establishing a new conceptual
perspective, which would inevitably bring about the duality of right and
wrong. If it were such, then it would be only trying to replace one set of
artificial standards with another, and consequently cannot free people
from prejudice. Rather, Buddhist practices aim at freeing us from the
delusive limitation of concepts and senses, and help us regain our
innate spiritual purity. In the light of our original purity, we will realize
that selfishness and hostility are ill founded, but not simply because we
are subscribing to certain ideals.
Furthermore, it is of utmost importance that we understand this
oneness, because if we are limited by our conceptual selves, then our
lives are certainly miserable. When all things are constantly subject to
change, how could we keep our tiny selves above water all the time? It
would seem that the whole world is running against our will most of the
time if we are self-centered. Our lives are so fragilewhat guarantee
do we have for our safety and subsistence?
Second, as to limitlessness of Buddhas Enlightenment, I offer the
following explanation: We know that concepts have limited applicability
to reality and that the range of human sensations is limited; how, then,
could Buddha transcend such limits? Buddha transcends conceptual
limits by returning to the original state of no concepts, which is
freedom from concepts even in the sub-consciousness. This does not
mean that Buddha is incapable of using concepts; it simply means that
Buddhas mind is not confined or directed by concepts. The possibility
of transcending normal human sensations is shown by reports of
people with supernatural abilities. From the Buddhist point of view,
such supernatural abilities are within the reach of all human beings,
provided that they free themselves from cultural barriers that prevent
the development of innate subtle abilities. Since Buddha is one who
has attained freedom from all artificial barriers, no matter how subtle
they are, his innate abilities are fully developed. Hence, he naturally
transcends the limitation of normal sensation.
How could Buddha transcend the basic framework of the Universethe
space-time continuum? We are accustomed to the limits of space and
time; omnipresence, omniscience and eternity seem unreal to us
mortals. Did not Buddha die at the age of eighty even though in
Buddhist terminology it is labeled as entering Nirvana? Yes, from our
ordinary point of view, no matter what you call it, Buddha died at
eighty, and so it seems that he is at least subject to death, if not
rebirth. Nevertheless, when he attained Full Enlightenment, he lost his
identification with the mortal body and life, he was at once in eternal
union with the whole universethe universe not limited by our
concepts of space and time, and it is precisely in this way that he

9
achieved his transcendence of space and time. Furthermore, his
transcendence is not just a psychological event; it has been witnessed
by Buddhists over the ages that as long as a Buddhist is sincere in
taking refuge in Buddha and devotes himself to Buddhist practice, he
will receive numerous inspirations from Buddhas, Bodhisattvas and
protectors. The only reasonable explanation for all those miraculous
inspirational events is that Buddha and holy beings have achieved
omnipresence, eternity and omniscience.
There is no way that I can advocate the above to people simply
because it is my belief. Any one who adopts the Buddhist practice will
sooner or later experience the truth of the above statements. It is only
because it is based on such a general fact that I dare to advocate
Buddhas transcendence to the world.
When one, through the cultivation of Buddhist practices, experiences
the original purity of Limitless-Oneness, his life is no longer limited by
his mortal existence. Even the concepts of space and time become
meaningless in the sense that they are no longer operative in the usual
way. If we study the basis of science, we will realize that the basic
measurement and hence operational significance of space and time
are indeed defined by man. When Buddha was able to free himself
from all concepts that were consciously or subconsciously present to
him, spatial and temporal distinctions faded away, and all became one.
This is not just theoretical projection of what Buddhahood should be
like, be it realizable or not. Buddhists through the ages can testify that,
as a result of their practice, many extraordinary phenomena have
occurred which baffle scientific explanations, but can be reasonably
accounted for according to the Buddhist teaching of Limitless-Oneness.
The working of prayers that affect people thousands of miles away is
one such miraculous phenomenon. Even if someday science may be
able to explain supernatural phenomena, it will still be unlikely that
science can have the power to reproduce such extraordinary events.
Science is built on theoretical systems, which in turn are built on
concepts, and concepts by their nature divide and define limits. Even
the concept of infinity hinges on the concept of finiteness and can be
understood only as being non-finite. Buddhas Enlightenment, on the
contrary, is completely beyond conceptual confinement. Here lies the
fundamental reason why science can never achieve Buddhist
Enlightenment and its accompanying supernatural powers.
Science can provide us with instruments and technology that help us
hear and see things thousands of miles away, but it cannot do so
without those instruments and energy sources; whereas telepathy and
clairvoyance come to practitioners naturally.

10
Human knowledge today is based on the fundamental duality of
subject and object, the observer and the observed. Nevertheless, in
quantum mechanics we have come to recognize the Uncertainty
Principle, which illuminates the limit of a dualistic approach. In using
the concept of a field to establish General Relativity Theory, Einstein is
approaching the Buddhist teaching of all are one. In Limitless-Oneness
the fundamental characteristic of human cognitive activities, the
subject/object distinction, has been transcended.
The Buddhist practice will help us realize our original state of LimitlessOneness. As we gradually approach Enlightenment, the broadening of
our horizons and the openness of our lives will enable us to face the
difficulties of life with a proper perspective. Consequently we will be
able to handle things more satisfactorily and even enjoy a spontaneous
feeling of peace and happiness. As we turn the center of our attention
from selfish interests to the well being of all sentient beings, we will
naturally live a life of service and find such a life meaningful and
spiritually rewarding. Besides, as we gain experience of LimitlessOneness, we will be able to use such experience to help others in many
extraordinary ways.
The future seems to lie beyond the scope of human knowledge.
However, a Buddhist practitioner may sometimes know future events
in advance. It is revealed to him in dreams or through heavenly voices.
Ordinarily we lack the ability to see the causal consequences of events;
hence the future is full of surprises. Nevertheless, phenomena occur
according to the law of causation and consequence, hence the future
is, to some extent, predictable. This does not imply fatalism because
events that are bound to happen due to past events may still be
changed by additional efforts before they actually happen. This and the
fact that all are connected as one are the reasons why prayers can
help people who are suffering the consequence of past negative
activities. Theoretically we can explain as above the fact that
practitioners do sometimes know things in advance; practically, we
have no mechanical way to achieve such results. It remains a mystical
spiritual reality known to devoted practitioners through the ages.
In light of the explanations given above, Buddhist meditations may be
classified into two types. One type is called concentration practice
(Samatha) and consists of training leading to one-pointed
concentration which is free from distractions, drowsiness and absentmindedness; the other type is called observation practice (Vipassana)
and consists of observation in the light of Buddhist teachings such as
impermanence, suffering and selflessness. Practicing only
concentration meditation, even though it may improve clarity of ones
awareness, cannot help one reach the ultimate goal of Buddhism

11
complete liberation from bondage. Practicing only observation in the
light of Buddhist principles, even though theoretically that might help
one gain some transient experiences of Enlightenment, will bring about
Full Enlightenment only after ones ability to concentrate has become
perfected. Therefore, it is necessary for us to practice both kinds of
meditation until we have unified and harmonized these two aspects of
Buddhist meditation and realized the ultimate liberation. The
transcendence of Buddhist teaching over other religions lies
fundamentally in its wisdom to cut through the root of bondagethe
dualistic concept of an independently existing self; the Buddhist
teaching of the wisdom of no attachment will help us see through the
subtle bondage of heavenly meditative states and thus free us from
the achievements of other religions. Hence, Buddhist meditation is
different from the meditative practices of other religions.
There are already many detailed and comprehensive expositions on
Buddhist meditation in print. Nevertheless, detailed and complicated
theoretical discussions are difficult to understand and too much
teaching may render the beginner at a loss as to how to practice. In
order to provide a practical manual for beginners in this article, I
mention only briefly the essential points of many aspects of Buddhist
meditation, while with regard to the actual steps of practicing
meditation I go into detail. For example, the definition and
classification of achievements in meditative states such as the four
Dhyanas, the eight Dhyanas, the four approaches and the four fruits
are important; nevertheless, these are not immediately within the
reach of beginners, therefore, in this article only a general rather than
subtle description of the essential characteristics of meditational
achievements is provided to serve as a goal for beginners to improve
themselves. Details such as the appropriate time, place, clothing, food
and preparatory and corollary details for practicing meditation are fully
explained in their natural order.
The Basic Buddhist principle adopted in this presentation is the view of
the original purity of the whole Dharmadhatu (i.e., the collection of all
phenomena). The whole Dharmadhatu is in Limitless-Oneness. To say
that this Limitless-Oneness is originally pure, we mean that it is not the
result of practice or cultivation; rather, it is naturally free from artificial
limitations. Usually we are not aware of this fact because we are
accustomed to being limited by concepts and the senses. To people
who are able to free themselves from the limiting effect of concepts
and senses, the truth of Limitless-Oneness and original purity will
become self-evident simply because it is so. What Buddhist practice
does is simply help remove our prejudice and habits so that we may
return to the original state of purity, which is beyond value systems
and judgments. It is a process of unlearning our cultural differences

12
we are born American, French... or Chinese, which is an accidental
event but it affects our upbringing and outlook on life. Only when we
are free from cultural prejudice can we see that essentially we are all
the same. Whatever we do to others based on cultural prejudice is
simply due to ignorance of the fundamental unity and equality among
all beings; when we hurt others we are indeed hurting ourselves. These
are not abstract religious idealsthe modern awareness of ecology
and of the need for environmental preservation testifies to the truth of
these wise teachings.
Another aspect of original purity is that when we achieve Full
Enlightenment we are simply returning to a natural state; it will not be
something foreign to our nature and thus needs some effort to keep.
Were Full Enlightenment an object to pursue and preserve with effort, it
could not bring complete liberation because then we would need
always to be on the watch for it and never able to relax. Just the
opposite; we need to learn to let go. We have been holding on to the
notion of a self for too long. Our minds are constantly running with
thoughts: I am like this, you are like that, and our relationship is such
and such,... without end. When our minds are so conditioned and
complicated, we simply cannot relax. We need to unlearn all this and
return to the state of simplicity and childlike innocence. Only then will
we find freedom and happiness in life.
Returning to our innocent state does not mean that we need to abolish
our culture and social structures. It is an obvious fact that social
structures have their limitsthe peace of a society is basically
maintained by its peoples goodness and mutual trust, rather than by
police and lawyers. It is important to cultivate the spiritual innocence
of people so that laws and law enforcement agencies will not be
misused but can serve properly as tools to help the innocent.
Original purity is beyond our judgments and preferences. All our values
and propensities relate to our cultural backgrounds; what is considered
good in one culture may be considered bad in another. For example, in
America, people name their children after someone they love; hence a
child may be given the name of a grandparent. In the Chinese culture,
it is disrespectful to use the name of a parent in naming a child.
Original purity is beyond these cultural differences and relative
judgments.
The principle of the original purity of the Dharmadhatu and the trinity
system of impermanence, suffering and selflessness are different
theoretical approaches to the presentation of Buddhist teachings. The
outstanding feature of the trinity system is its function as an antidote
to worldly ignorance, bewilderment and attachments. In contrast, the

13
main emphasis of the principle of original purity of the Dharmadhatu is
on opening up to the original clarity and purity. In fact, struggling away
from ignorant attachments and opening up to enlightened awareness
are two aspects of one process. Depending on the situation, either one
of these two aspects may be emphasized in practice and application.
Observational meditation may be classified into two types: one type
aims at producing antidotal effects, e.g., visualizing the nine stages of
decay of a corpse so as to free one from attachment to human bodies;
while another type constitutes pure observation, e.g., watching the
breath. In my presentation the visualizations chosen belong to the pure
observation type for the following reasons. Unless one has been well
indoctrinated by the Buddhist philosophy, it is rather difficult for
beginners to willingly adopt an antidotal practice such as visualizing a
decaying corpse. The second reason is that pure observations are more
in line with the chosen basic principle of the original purity of LimitlessOneness. The third reason is that pure observation may readily lead to
freedom from conceptual bondage without creating a new barrier.
Although there are antidotal practices in Buddhist teaching, they serve
only as corrective measures to our bad habits and attachments, and
final Enlightenment should be free from any trace of a one-sided,
antidotal practice. Nevertheless, it is not uncommon that practitioners
become limited by their practice, and so it seems that their practice
has become a new barrier to their returning to the original purity of
Limitless-Oneness. Pure observation is less likely to result in such
unintended and undesirable consequences. The final liberation as
taught by Buddha is not escaping from reality; rather, it is liberation
amidst real-life situations. Pure observation trains us in facing the
reality, not as we think it to be, but as it is.
As an example of the misapplication of Buddhist teaching, let us
consider the case when someone, after learning the concepts of
Bodhisattva and Mara (devil), claims himself to be a Bodhisattva and
denounces his opponents or people who are not in agreement with him
to be Maras. The dualistic concepts are used in Buddhist teaching to
show us models for imitation and improvement, but not to provide
labels and tools for criticism and fighting. Nevertheless, constructive
criticism is not excluded from a Bodhisattvas behavior. A Bodhisattva
is forever ready to help and holds no grudges against people. Hence,
for beginners, in order to avoid this kind of mistake, it is safer to start
with practices that are neutral, rather than antidotal. Antidotal
practices usually will take a long time to produce obvious effects and
might form new partialities; hence I do not recommend them to
beginners. Some advanced practitioners use one-sided practices to
correct their bias because they are experienced and know when and
where to stop.

14

MAIN TEXT
I. Fundamental Principles
1. Fundamental Principles of Buddhism
The fundamental principle of Buddhism is that the whole universe is in
Limitless-Oneness, it is originally so, and pure, i.e., free from artificial
limits of concepts, values and judgments.
This is an abstract idea and seems to be far from reality, even
contradictory from a logical point of view. How could we accept it, and
how could we adopt it in daily life?
The concept of Limitless-Oneness is contradictory from a logical point
of view because when we talk about one, there is implied some
defining limitation of it, otherwise we could not refer to it. Hence, if we
say oneness and limitless, it is the same, from a logical point of view,
as saying something unknowable or practically non-existent.
Nevertheless, from limitless and oneness respectively we can learn
some aspects of Buddhas Enlightenment. Buddhas Enlightenment is
essentially un-definable and inexpressible, therefore, when we resort to
concepts in explaining that experience, either we are limited by the
concepts used or we have to go beyond the concepts used. If we stay
within logical limits we can hardly transmit the essential aspects of
Buddhas Enlightenment. Hence I introduce the contradictory notion of
Limitless-Oneness.
How could we accept this notion of Limitless-Oneness? Its truth has
been witnessed by Buddhist practitioners over the ages. It is not stated
here as a dogmatic doctrine to be blindly followed, rather it is a
spiritual insight revealed to guide practitioners on the path toward
Enlightenment. Its truth can be experienced by devoted practitioners
as they continue on the path, thus it is not a irrational dogma based on
blind faith.
How can we adopt it in real-life situations? It does not mean that we
could intrude into others rights and properties and act simply as we
please. Rather, we should give up our prejudices and attachments,
open our mind to the world, and be tolerant and considerate to one

15
another. In this way, we will gradually approach Limitless-Oneness
even in our daily lives.
As a Buddhist practitioner, I used to ask myself the question: how do I
apply Buddhas teachings in my daily life? There are so many theories
and rules of conduct in Buddhism, and it would be very difficult to
know how to apply them to our daily lives. Furthermore, new elements
of the modern world and the complications of each individuals
situation cannot be given full treatment in any religion. Real-life
situations often require immediate attention and responses; we may
not have the chance to consult a spiritual teacher in advance. Hence,
in order to apply Buddhas teachings to our daily lives, it is necessary
that we use very simple and fundamental principles to guide our
considerations and activities. How do I obtain such workable
guidelines? I look directly at Buddhahood, which is in LimitlessOneness, and our situation, which is limited in all practical aspects, and
then it becomes obvious that our approach to Buddhahood is a process
of transcendence from finiteness to limitlessness. Thus, the main
principles to guide our activities and practices are, on the active side,
to open up, and, on the reductive side, to let go of attachments. What I
have learned for my own use are the principles of opening up and no
attachment. I offer them to all Buddhist friends who also want to apply
Buddhas teaching to their daily lives.
These two principles are complementary to each other and
interconnected. Without letting go of attachments, there is no real
opening-up. Without opening-up, one can hardly let go of attachments.
Opening-up means to see things from all angles, to love all equally,
and to consider things in long term instead of the immediate result. No
attachment means to give up ones prejudices, preferences and
partialities. We need to let go of our limited views, desires, emotions,
and habits, and open up to the openness, impartiality and tranquility of
Limitless-Oneness.
Let us consider, for example, opening up in space. Please imagine you
are in the center of a big balloon, and try to expand this balloon as
much as possible. Could you please tell me how large your balloon is?
One member of the audience says that he feels some curvature, a
boundary, but he cannot specify where it is. Another says that as his
balloon enlarges he gradually loses feeling of it. A woman says that
she feels that the balloon is limited by the room, so she closes her eyes
and has a mental image of a big balloon in the sky, with herself in the
center.

16
In all three answers, we find a sense of boundary, and the woman
points out that the walls are limiting her imaginary space. Once I had
an answer from a man that the sphere was not only limited by the
walls, but stayed in front of him, although he was told to think of
himself as being in the center of the sphere. These responses show
that our sense of space is unconsciously limited by the room we are in
or by the habit of looking forward.
Thus to open up in space means to adopt Buddhist practices so that
our minds will not be limited as in the above examples and will have
the freedom to transcend sensual and habitual limits. It also means
that we should transcend the views and customs of a locality.
Opening up in time means not to be confined by the present situation,
but to have a perspective that sees the continuity of past, present and
future, an overall view of life, a sense of history and even beyond
history.
Opening up in emotions means to be kind and considerate to people
you meet and adopt an attitude of service in your work. If we confine
our love, goodwill and generosity to a certain few, then we may never
achieve peace of mind because life is impermanent and all those we
care for are not free from lifes ups and downs. However, if we enlarge
our caring and loving to all beings, then we will live in peace that
comes from a commitment to serve all equally with love. Of course, we
can actually help only those we happen to encounter, nevertheless, to
each one we equally offer what is appropriate with the awareness that
the underlying love transcends worldly considerations and is in the
light of Limitless-Oneness.
Opening up in perspectives means to see things from all angles, with
an overall view, and free from personal and cultural prejudices.
Opening up in perceptions means to go beyond the normal sensory
limits and develop our potential for supernatural powers. This is not
something sought after by Buddhists, but it may develop naturally as
one advances on the path toward Enlightenment. When ones worldly
worries and attachments fade away, ones innate subtle abilities will
automatically exhibit their functions.
The teachings of Confucius were respected and followed in China
because they teach a broader viewhow to live a life so that society is
harmonious, instead of a primitive, self-centered view of life. The
teachings of Taoism, Hinduism, Christianity and many other religions all
aim at harmony between man and nature, or man and heaven; they
offer a even broader view than the social order of Confucianism.

17
Nevertheless, it is only Shakyamuni who became aware of the subtle
attachment to an illusive notion of self in the realizations of heavenly
religions, and became free from such illusions thereby attaining
Limitless-Oneness. Thus, Buddhism is most thorough in teaching one
how to open up. Consequently, it is only Buddhism that teaches that
even its teachings are simply means to help one become liberated, and
that in the final liberation one should not be confined by these
teachings.
In the process of giving up attachments and opening up, we need first
to regulate our lives and activities in the light of these principles, then,
after our external and internal lives are quite consistent, we can
practice meditation in order to reach the depths of our mind and
thoroughly let go of the subtle attachments and prejudices in our
subconscious.
When we regulate our lives and activities according to the Buddhist
teachings, sooner or later we may come across situations that require
not only enormous adjustments but also in-depth reflections into our
minds in order to change fundamentally. For such in-depth and subtle
reflections one needs training in meditation.
A habit of practicing Buddhist meditation daily can also help us
gradually to become open and free from attachments and prejudices.
Just as physical exercise and nutritious foods are beneficial to our
health, similarly Buddhist practices can be considered as spiritual
exercise and nourishment that are beneficial to the clarity and peace of
our minds.

2. Fundamental Principles of Meditation

2.1 The Consistency of Action and Mind
One needs to live a life of consistency, and inner thoughts and outward
activities need to be in harmony. If one acts in one way and thinks
otherwise, then meditation can sharpen the conflict and consequently
bring harm instead of peace and clarity.
2.2 The Interaction of Body and Mind
When our minds are calm and peaceful, our bodies will feel light and
comfortable; when our bodies are tired and tense, our minds become
irritable. When our minds are in bewilderment, our bodies feel tired
and heavy; when our bodies are comfortable and relaxed, our minds
calm down.

18
Thus, it is very clear that our minds and bodies affect each other in an
interconnected way. When we practice meditation, it is not just a
training of the mind; it also involves taking proper care of the body. For
example, one should not practice meditation when the body is very
tired because ones mind tends to become dull and sleepy.
2.3 The Concordance of Breathing and Mind
Our breathing and mind are like Siamese twins, i.e., they are so
inseparably connected that one always affects the other. To pacify
ones mind one can regulate the breathing, and as the breathing
becomes even and gentle, the mind calms down. To achieve deep and
smooth breathing one can regulate the mind, and as the mind
becomes clear and calm, the breathing becomes even and long.
These three Fundamental Principles of Meditation are each on a subtler
level. The first one deals with the outermost level of action and mind;
the second one the medium level of body and mind; and the third one
the innermost level of breathing and mind.
Only when we are mindful of what is implied in all the abovementioned principles can we effectively practice Buddhist meditation
and achieve desirable results.
Todays lecture concludes at this point. If you have any questions, now
is a good time to ask them.

QUESTIONS AND ANSWERS (1-6)

Q1: If the practice of breathing and the practice of chanting can both
calm our mind, is there any special method that makes the one
practice better over the other?
The best way is to combine them into one practice. I have written a
short article on this; it is called The Unification of Mind and Wind. It is
included as an appendix in my book The Buddhist Practice of Chanting
Amitabha" as well as in the new edition of my booklet On Chanting
Amitabha." (It is also included in this book as Appendix A)
The practice I introduce combines chanting, deep breathing and a very
simple visualization. Traditionally in the Pure Land School there is a
teaching of combining regular breathing with chantingone watches
the in and out of breathing while chanting. I add to this a simplified
tantric visualization so that the air inhaled is visualized, as white light
of Wisdom and Compassion from Buddha and the air exhaled is black

19
gas of bad Karmas. I suggest deep breathing rather than regular
breathing so as to help the practitioners health. Also, I add to the
tantric visualization the visualization that the black gas of bad Karmas
is purified by Buddha so that it will not pollute the world.
Some people who have practiced this method have told me that it is
very helpful. Therefore, I hope that you will try it.
Q2: Two of the fundamental principles of Buddhismone views life as
impermanent, while the other as suffering; are they contradictory to
each other?
No, they are not. They would seem contradictory when one reasons as
follows: If life is impermanent, then suffering is also impermanent,
transient, and hence life cannot be characterized as suffering.
Furthermore, if life is suffering, then suffering prevails and it is not
impermanent.
The reason that impermanence and suffering are not contradictory is
as follows:
Life is impermanent, but we have attachment, desires and preferences,
therefore, whenever things are not going our way, we suffer.
Furthermore, the lack of security in life owing to its impermanence is a
fundamental source of our suffering.
Life is suffering, even though each case of suffering is transient and
impermanent, its impermanence does not affect the pain it incurs as
long as it lasts.
When we compare the above reasoning, it should become clear that
the reasoning that leads to the impression of contradiction is
unrealistic and proceeding purely in the abstract. Therefore it should
be rejected.
How do we, based on the fact of impermanence, transcend suffering?
Since life is impermanent, attempts to hold on to ones attachments
are futile, hence we let go of attachments and learn to accept things as
they are. In this way we will gradually open up to the world and see
that all beings are in the same boat. As a result we will gradually give
up a self-centered way of life and choose to live a life of compassionate
service. When we devote our lives to helping all beings awaken to the
truth of Limitless-Oneness, we will experience mental peace and joy,
which will enable us to rise above all worldly sufferings. When we live a
self-centered life, we are living in a prison built by ourselves, and the
few things and people we care for are constantly in situations beyond

20
our control, hence our lives are filled with unhappiness. When we adopt
Buddhist practices, we will gradually become free from selfcenteredness, the conceptual bondage of particular cultures and
emotional confusions of personal idiosyncrasies. Through regular
practice our minds will become clear, tranquil, concentrated and
compassionate.
When we work for our self-interest, our potentials cannot be fully
developed because we are very limited by such a narrow view of life.
When we open up to see and care for the well being of all beings, our
ability will gradually grow and our potentials will develop to full
maturity.
Our physical growth is limited. In contrast, our spiritual growth is
limitless because originally it is in Limitless-Oneness. Whoever follows
the guidance of Buddhism, adopts the practices and lives a life
accordingly will gradually experience the truth of Limitless-Oneness.
If we look back at our lives, we will see clearly that many things turned
out not as we expected which means most of our worries, plans,
calculations, anticipations and expectations are unnecessary burdens
that we bring upon ourselves. Would not you prefer to live a life that is
not so overridden with worries? Buddhist practices can help us become
free from such worries.
If we remember that the universe is in Limitless-Oneness, then it
becomes obvious that what we do know is too little compared with
what we do not know. Then we will stop criticizing others because we
are fully aware that we do not know enough of the whole situation to
judge. Thus we become free from criticism. When our minds stop
judging and criticizing, it is easier to regain our innocence. It is
important to save precious time for practice, rather than wasting it on
inconsequential criticisms. Who are we to judge others? People in
certain situations act in certain ways as a result of their cultural
background and upbringing; sometimes their actions are due to their
not knowing a better way. When we see that we are all more or less in
the same situationdesiring happiness but not knowing how to attain
it, and trying to become free from suffering but unable to avoid it, a
deep sense of compassion naturally arises in our hearts, and a feeling
of oneness will inspire us to be kind and helpful to other sentient
beings.
If we were born and grew up in others situations, we would probably
act in the same way. Thus, what is useful and important is not criticism,
not antagonism, but to broaden ourselves to be tolerant, to be
receptive to others, and to make life easier for everyone. Only when

21
you make it easy for others, will life become easy for you. When you
are demanding and unforgiving, you are carrying a burden yourself.
Nevertheless, this does not mean that we should compromise with
those people who hurt others, or to go along with injustice. It means
that when we handle evil, the fundamental attitude is to try to
enlighten through wisdom and compassion rather than by force and
fighting, the exception being an emergency when it is necessary to
take forceful action to protect the innocent.
The fundamental principles are very important because they unify the
Buddhist practices and rules of conduct into a coherent whole so that
we will not be overwhelmed by the multiplicity of rules and tied down
to inactivity by superficial adherence to rules. Nevertheless, how best
to apply the principles to our lives is something we learn by living a
Buddhist life. Just as a Chinese saying goes: As you grow old, you keep
on learning; so we can always try to improve our application of the
fundamental principles to our lives. Since ones particular situation can
hardly be understood completely by others, one needs to learn how to
live a Buddhist life mainly through learning from ones experiences. In
this connection, reading the biographies of Buddhist practitioners can
be very helpful.
We say that spiritual growth is limitless. How do we measure our
spiritual growth? It is simply returning to our original innocence. As our
minds become more and more like a childs innocent mind, they
become less and less bound by self-centered worldly considerations.
Only then can we enjoy natural happiness. Life is short, what is more
worthy than happiness? When we see this, we will have to make a
choice as to what is more essential to our lives. How much can we eat?
How much clothing can we wear? Why spend so much time and energy
on moneymaking? True happiness comes from spiritual cultivation; it is
not the fancy car you drive; those outward things may increase your
desire and greed but cannot bring lasting happiness.
When you have happiness in your heart, you can still drive a fancy car.
When you do not have happiness, driving a fancy car cannot help you
to become happy. In the United States, one of the richest countries in
the world, millions of teenagers think about or commit suicide annually.
Hence it is fundamental to our well-being that we know how to
maintain our inner peace and develop our inner happiness. Only when
more and more members of a society understand this, and work for
inner peace and happiness, can the society become a happy
environment. The practical aspect of how best to apply the principles
in our lives is something that we, in most cases, learn gradually from
our experiences.

22
Q3. I have been a Buddhist for many years. I know the principles and
try to abide by them. However, there are certain things and aspects
that seem to be obstacles that I will never ever overcome. What is your
advice on this?
The traditional advice would be that you have to work harder, that you
are not devoted enough. Yet there are other aspects to this kind of
problem, which is, in a sense, comforting to know.
First of all, Buddhism is trying to teach us to be free from conceptual
bondage. Since most of the teachings we receive are in words,
sometimes a Buddhist, especially those who have been practicing for
years, becomes bound by the wording of the teachings. This is a pitfall
that we should be aware of. Buddhism as presented in writings is a
system of thought that depicts an ideal. Life is impermanent; there is
no guarantee that we will have the time to complete the course of
practice in our remaining years. This fact should not discourage us
from practicing Buddhas teachings because the practices are
beneficial to us individually as well as society as a whole.
Consequently, our practice of Buddhism is a process of approaching
the ideal, and in the process, trial and errors are normal and inevitable.
Therefore, no need to be too hard on yourself for the errors. Just keep
up your efforts with sincerity and perseverance, and you will gradually
taste the sweet flavor of spiritual growth. If you constantly compare
yourself with the ideal, you will not have a second of rest and you will
soon wear out. The right attitude is that of a gardenerdaily watering,
thorough weeding, seasonal fertilization and patience for the plants to
grow at their own rate and the flowers to bloom in their own season.
The flowers and fruits of spiritual growth also takes time to mature into
fullness.
As long as we keep walking on the Buddhist path, we are not only
improving our inner state of mind but also affecting all people who
come into contact with us. Thus the process is quite worthwhile in its
own right.
Q4: You mentioned the transitive nature of mind and breathing goes
both ways, i.e., mind can calm the breathing and breathing can calm
the mind; this is fascinating. Could you please say some more on this?
Many religions that practice meditation are aware of this fact.
Nevertheless, in Tantric Buddhism there is a special teaching that is
based on the experiences of accomplished practitioners. It reveals that
a persons consciousnessthe subtle element that enters ones body
at the union of the egg and the sperm, and leaves at the very end of
the death processis mind and wind inseparable. Here mind is the

23
mental element of consciousness itself, and wind is a very subtle
material element of air. Since they are fundamentally inseparable, it is
no wonder that they affect each other in a sensitive and intimate way.
Q5: Dr. Lin, you say we should be tolerant and transcend antagonism
so that there is no separation and distinction; but then how do we deal
with conflicts in different traditions, in view of the fact that each
tradition considers theirs as correct while other traditions as less
correct?
If you believe in oneness, you will try to put it into practice. As soon as
you try to practice oneness, the general question arises: Does it render
us unable to act at all because our activities are usually within the
context of you and me as different individuals. Each group from
different religious traditions thinks that theirs is the right one, then
what do we do? First of all, as to what is right, what is truth, each group
needs to enlarge their views in order to find the answer. No one can
reach truth by insisting on ones view or by forcing views on others.
Stubborn insistence or forced persuasion leads only to war and
suffering. The cold war between the United States and the Soviet Union
is based on each sides insistence that their own system is superior.
From a global point of view, we all live on the same planet and we need
to live in peace and cooperation. Instead of fighting, we should work
together to solve the global problems of hunger, population explosion,
ecology, environmental protection, energy conservation, recycling, etc.
Thus we see that if we enlarge our views in the light of oneness, we
will not be rendered inactive; just the contrary, we will be actively
working for more fundamental and important issues and live in peace
and harmony. Hence, it is very important to spread the message of the
need and benefit of enlarging our views and our degree of tolerance
because that is how we will live in peace and reach truth.
Q6: How do we know that our thinking is right or wrong, good or bad?
Whenever there is a conflict in views, first of all, do not resort to
violence or force to settle the dispute. If certain views are forced on
people, and the views are wrong, then the results are terrible. Violence
will only increase or intensify suffering in the world, hence it is not the
right approach to truth. The way to settle our differences is to avoid
direct confrontation on a particular point, and try to allow each side to
go on its own way. Allow diversity, allow people to do things in their
own way, and let time decide which is the right way. The way that is
closer to the truth will prevail in a free environment. After so many
years the communist system is breaking down without any armed
conflict being waged. Had we resorted to war in the first place, the
world might have been destroyed by nuclear bombs.

24

II. The Position of Meditation in Buddhism

We need to talk about this topic because without proper understanding
of this, sometimes people who are new to Buddhism want to jump into
practicing meditation and then encounter many problems that they did
not expect. Actually, meditation requires proper preparation. Knowing
the position of meditation in Buddhism can help us avoid unnecessary
obstacles and guide us along the right path.
1. Learn Buddhism through reading or listening to lectures, think over
the meaning of the teachings, understand the essential principles of
Buddhism and the methods of practice, then practice diligently in
accordance with the teachings. In general, actual practice comes after
learning and understanding the general principles and the techniques.
Since meditation belongs to practice, it should be undertaken only
after one has learned and understood the essentials of Buddhism and
the method of practicing meditation. Otherwise, you may spend a lot of
effort and get undesirable results, or you may be practicing nonBuddhist meditation without being aware of going on the wrong path.
2. One should understand that the essence of Buddhism, when applied
in our daily lives, becomes the principle that emphasizes serving
others in order to benefit them and even to the extent of forgetting
ones own interests. One needs to uphold this principle as the norm of
ones intentions, speech, conduct and activities so as to achieve the
consistency and purification of ones body, speech and mind. Only then
can one make real progress in Buddhist meditation. Without living a
Buddhist way of life, meditation becomes just a spiritual powderingit
may have some temporary benefits, but no fundamental improvement
will result.
When one practices meditation while living in accordance with the
Buddhist teachings and rules of conduct, it is like a plant growing in a
favorable environment, in time it will grow to its fullness.
The subtle attachments and illusive concepts that are deeply held in
our subconscious can be purified and released only through training in
Buddhist meditation. Only when one has become free from those
subtle attachments and illusions can one enjoy a natural and open way
of life.
When we try to act and say things to benefit others, we will realize that
it is a very difficult task, which requires learning from experience. It
requires knowing the others situation and how he or she would

25
perceive what we say. We also need to learn when to speak and when
not to.
The people we try to benefit should not be confined to ones family,
relatives and friends. Otherwise, we will still be limited by selfishness.
The Bible teaches, "Love thy neighbors" and I think the neighbors
intended are not just those who live nearby, but rather anyone you
may encounter.
The main source of our spiritual impurity is our narrow-minded
selfishness. It limits us and causes us not to trust one another. When
we are cautious with people in our daily lives, it becomes a mental
barrier that steals away all natural and spontaneous activities. People
become cool and polite outwardly, and cold and tense inwardly. If we
want to live in a natural and spontaneous way, we need to have faith in
the goodness of people. Only then can our inner goodness grow and
flow out in our expressions and activities. In this way we can benefit
people who come our way, and live happily. If we are constantly on
alert, what kind of life is that? The modern world with its highly
developed technology has made our lives too complicated, fast-paced
and tense. It is no wonder that the numbers of cases of hypertension,
heart attacks and ulcers are constantly rising. To live a happy and
harmonious life, use of technology should be guided by wisdom.
Wisdom can grow in ones mind only after one has dispelled narrowminded selfishness.
One meditates to calm down and watch the subtle activities of the
mind in order to reach inner peace. Hence this goal can be achieved
only when we are living a simple, honest and caring life. When we are
too engrossed in complicated worldly activities, even if we sit down
daily for a meditation session, we cannot stop our minds from
continuous engagement in those worldly problems and our related
emotional reactions. Consequently, such meditation practice can
hardly advance one on the right path, and may even magnify worldly
sorrows. When our outward activities and the coarser functions of our
minds have not been tamed and refined, there is no possibility for us
even just to encounter and discern the subtle activities of our minds,
not to mention resolving those innermost problems. Do not waste time
and attention on enhancing ones personal appearance and indulging
in excessive comforts of life. We need to give up non-essential and
inconsequential activities like partying and gossiping so that we can
use precious time and energy to engage in Buddhist practice and
service. Only after long term diligent practice of Buddhist meditation
can we come to grips with the subtle attachments in our innermost
minds. They are subtle, yet fundamental to our psychological make-up.

26
Buddhahood is an ideal, which is hard to reach, but not beyond human
efforts. Even if we cannot reach it within our lifetime, so long as we
walk on the path toward Enlightenment, our lives will benefit from our
endeavors. This is the reason why Buddhists devote their lives to
practice, try to propagate the teachings, and preserve the teachings
for generations to come. It is not like some political idealism, which
says that it is for the people, and then once its adherents are in power
the people suffer. Rather, it is very realistic in that the results we
experience are determined by the effort and sincerity we put into the
practice. This statement is not only based on my own experience as a
Buddhist practitioner but also born out by the biographies of Buddhist
practitioners through the ages.
As we progress on the path of Buddhist practice, our illusions and
clinging fade away; consequently our natural ability to see things as
they are brings forth the fundamental truth: Each one of us is only a
speck in the universe, hence there is no ground for self-glorification
and self-centeredness. All of us are sentient beings who are essentially
the samehaving feelings, emotions, intelligence and subject to
suffering. We are capable of maturing into a being full of limitless
compassion and wisdom, but if we are limited by wrong views and
selfish habits, then we will hurt ourselves as well as others. Life is
impermanent and may end at any moment, hence we should use every
moment for the improvement of the world and help everyone to
become free from illusions, clinging, desires and inconsiderate
activities.
3. The sequential steps mentioned in number one above may be
referred to as: learning, assimilation and practice, while those in
number two: behavior, meditation and maturity. In the course of ones
practice this sequence should be followed as a general guideline, but
not adhered to in a rigid linear way. Usually, after one has learned from
teaching and practiced them, questions arise about the theory, the
practice or how to apply it in real-life situations. Consequently one
needs to learn more, study more, assimilate more and then practice
more. Also one goes through continuous refinement and improvement
of ones behavior and meditation in the process of maturing on the
Buddhist path. Earlier stages of maturity serve as the foundation for
refinement in behavior and meditation. Thus, in the course of
practicing Buddhism, we are repeating the process of learning,
assimilation and practice as well as that of behavior, meditation and
maturity. It is like climbing a spiral staircaseone repeats the same act
of climbing while reaching higher and higher levels.
Not only does behavior help meditation and the two together help
maturity, but also meditation can help behavior and maturity can help

27
meditation and behavior. The Buddhist rules of conduct and
meditations are tools to help one approach the enlightened state of
mind. As one advances on this path the reasons for these tools and
how they are put coherently together to help one advance, become
more and more apparent. When one sees intuitively that we are
fundamentally all the same, then one naturally behaves accordingly
and meditation becomes natural and harmonious. In short, a
practitioners behavior, meditation and maturity are intimately
connected.
4. According to one of the basic teachings of Buddhism, the Eightfold
Noble Path, Right Meditation is the final step. This shows that in order
to achieve the right results of meditation, one needs to go through the
preparatory steps as follows:
4.1 Right ViewLearning the teachings of Buddha, especially the
essential principles and philosophy of Buddhism.
4.2 Right ThinkingAssimilating the essential principles of Buddhism
so that they become the central guidelines of ones intentions and that
ones thinking becomes consistent with the teachings.
4.3 Right SpeechOne engages only in proper and beneficial
conversations, and avoids lying, gossiping, slandering, cursing, idle talk
and flirting.
4.4 Right ActivitiesOne engages only in constructive and beneficial
activities, and avoids killing, stealing, sexual misconduct, gambling,
intoxication, drug addiction and harming sentient beings.
4.5 Right LivelihoodOnes livelihood should be maintained by lawful
and moral means, and should not involve activities that intend to harm
sentient beings, nor engage in improper activities such as geomancy,
astrology and witchcraft.
4.6 Right DiligenceOne should make constant effort and take
appropriate measures in freeing oneself from improper activities and
their sources and advancing on the righteous path to Enlightenment.
4.7 Right MindfulnessOne should be constantly aware of ones
feelings, emotions, thoughts and environment, and upon seeing their
transient nature, free oneself from attachment and suffering in
entanglement.
After the above preparation, one may then work for:

28
4.8 Right MeditationThrough cultivation of Buddhist meditation one
gradually achieves the various states of meditation which are, in
general, characterized by concentration, tranquility, feeling of light and
ease, and spiritual insight.
The Eightfold Noble Path was arranged in a logical and natural order.
The first two steps have to do with learning the teachings and
internalizing them. Then one begins to adjust ones speech and
activities in accordance with the Dharma, and even reflect on ones
livelihood to make sure that one is thoroughly consistent with the
teaching of Buddha. In addition, one needs to adopt appropriate
practices and work on spiritual improvement diligently and constantly.
If one is not working devotedly for Enlightenment, true spiritual
transcendence will not have a chance to mature into reality. Only after
one has become a devout Buddhist working diligently for
Enlightenment, can one become constantly mindful of ones inner
feelings, thoughts and outward environment and see them as they are,
free from the bias of attachments, illusions and prejudices. Only then is
one ready to engage in proper meditation and, in time, to harvest the
fine results of Buddhist meditationliberation from worldly sorrows
and enjoyment of an open and compassionate life. In short,
achievement in Buddhist meditation is the result of thorough
understanding of Buddhist philosophy, consistency of ones whole
being, plus diligent practice.
5. My late teacher Yogi Chen used the analogy of gardening to point
out the main stages of approaching Enlightenment. From this sequence
of eight stages we can see the interdependency of the main steps that
a serious practitioner should take, and appreciate the proper position
of meditation in Buddhism from the perspective of a lifelong endeavor.
The Eight Stages on the Path toward Buddhahood as taught by the
Buddhist Yogi C. M. Chen:
Use the money of Impermanence,
Purchase a land of Renunciation,
Build a fence of Silas (rules of conduct),
Plant the seed of Bodhicitta,
Irrigate with the water of Compassion,
Fertilize with the manure of Meditation,
Bloom will the blossom of Wisdom,
Ripen will the fruit of Buddhahood!
In this sequence of practical training for a Buddhist practitioner,
meditation comes sixth, indicating that meditation should be preceded
by the preparatory steps of being aware of impermanence, renouncing

29
worldly activities, behaving in accordance with Buddhist rules of
conduct, developing the Bodhicitta and practicing compassionate
services. It also shows that Wisdom and Buddhahood are based on
achievement in meditation.
Below I will explain the eight stages in more detail.
5.1 Use the Money of Impermanence
To enter the path of devoted practice of Buddhism, one should be fully
aware of the facts of impermanence: life is impermanent; there is no
guarantee of how long it will last; one does not know when it will end;
and one does not know how it will end. Nevertheless, we all know that
death will certainly come. Only when one is fully aware of these facts
of impermanence will one realize the importance of immediately
engaging in Buddhist practice and service. If we put off Buddhist
practice, Buddhist teachings will remain just words, and we cannot
benefit from it. Life is short and we may never have the opportunity to
practice Buddhism if we keep procrastinating.
To use the money of impermanence means to treasure ones own time,
to find time for Buddhist practice, and to give up non-essential and
inconsequential activities.
Many Buddhists think that they will devote themselves to practice at
their leisure during retirement yearsright now is too early to quit. In
the event of sickness or accidents, they will have to quit their worldly
commitments anyway. Some of them, alas, die before their retirement,
so they will never have had a chance to devote themselves to the
practice. Even if they live to retirement age, their worldly commitments
are many and their energy and concentration is weak, consequently
they cannot practice diligently. They can hardly advance on the path to
Enlightenment themselves, not to mention becoming able to guide
others onto the path. Reflecting on this, should not we as Buddhists
make a wise choice and a steadfast decision early in life?
5.2 Purchase a Land of Renunciation
In order to use our time on Buddhist study and practice, we need to
renounce worldly activities; otherwise we will always be preoccupied
by entanglements. A practitioner without renunciation of worldly
activities is like a farmer without land; how could he proceed to plant
anything? Ideally, one should renounce the world to the extent that his
entire mind and all of his time are absorbed by Buddhist study and
practice. One should, at least, start with cutting down on non-essential
activities. Lay Buddhists who maintain worldly life-styles should

30
observe renunciation of mind, i.e., their minds should be free from
worldly desires, entanglements and anticipations. We can achieve this
kind of renunciation by realizing that all worldly things have to be
given up in the end. They should allow time each day for practice, and
during these periods of practice, they should renounce the rest of the
world completely, and be totally absorbed in their devoted practice.
They should also try to utilize holidays and vacations for additional
practice, using that time for short retreats in solitude. In brief,
renunciation is not just avoiding worldly entanglements, but it is also
active striving for Buddhist study and practice. It is clear that this kind
of renunciation is not escaping from the reality of life. If ones
renunciation of worldly activities is not thorough, then one does not
have solid ground to build the edifice of Buddhahoodwhenever the
residue of worldly involvements goes up-and-down, it will produce an
earthquake to ones practice.
5.3 Build a Fence of Silas (Rules of Conduct)
How do we secure possession of land and protect it from intruders? We
build a fence around it. Similarly, in order to secure our renunciation of
worldly activities and insulate our practice from corruptive influences
we need to follow the rules of conduct set out by Buddha.
The rules of conduct of Buddhism may be classified into two main
types: One type is to help one stay away from evil or worldly troubles;
the other type is to guide one toward active participation in practice
and service. Staying away from evil is not the best way to purify
oneself; rather, it is active involvement in services. When one
participates in service his view gradually broadens, consequently he
will understand the misery of being self-centered and the happiness of
an open attitude toward people and life. Also, through service to
people one experiences the happiness of helping others; this will
enable him to give up self-centeredness, which produces suffering. A
self-centered person lives an anxious life of calculatingwhat is my
share, what is in it for me, ... and loses all spontaneity and joy of life. In
order to free ourselves from such an anxious way of life, we should be
concerned about what we have to offer and how best to help others.
Earnest gratitude from others can be earned only by sincere caring and
thoughtfulness. When kindness is imparted, both parties are warmed
by a feeling of oneness; and peace on earth begins right there. It is not
very easy to appreciate teachings on why we should be kind to one
another, but it is intuitively felt when we practice service and kindness.
The analogy of silas as a wall emphasizes the protective aspect of
silas. It should not be mistaken for a limiting prison because the silas

31
also emphasize and encourage caring for and serving all sentient
beings.
5.4 Plant the Seed of Bodhicitta
To plant the seed of Bodhicitta means to cultivate through practice the
will to help all sentient beings attain Full Enlightenment. Learning
about Buddhism and becoming appreciative of the great wish to help
all sentient beings attain Enlightenment is just an abstract ideal for
neophytes. It has some appeal to us but is not assimilated by us.
Nevertheless, all Buddhist practices begin with Developing the
Bodhicitta, i.e., wishing that all sentient beings be well, free from
suffering and attain ultimate liberation; and conclude with dedication
of merits, i.e., sharing the merits of practice with all sentient beings. In
this way we are reminded from beginning to end to work for the
Enlightenment of all sentient beings. Consequently, through years of
practice the abstract ideal gradually becomes internalized until it
becomes our dominant will.
It is not easy to let go of personal problems that are usually present
and yet view the whole spectrum of all sentient beings suffering
through life and death with compassion. Nevertheless, in order to
liberate oneself completely, such a fundamental change of mind is
necessary.
In order to develop ones own Bodhicitta, one should learn the great
vows of Bodhisattvas and Buddhas as recorded in the Sutras,
memorize them, and repeat them daily. One may also formulate ones
own great vows of Bodhicitta which deal with the special problems of
our times and are in accordance with Buddhist principles.
Our names are just words and sounds; after years of usage they have
become so important to our lives and emotions. Similarly, the
recitation of Buddhas great vows or our own vows of Bodhicitta may
seem, in the beginning, to be just vain hopes. Nevertheless, through
years of regular practice these vows may become central to our
thinking and shape the course of our lives.
At the beginning of practice one should visualize all Buddhas and holy
beings in the sky blessing us, and all sentient beings surrounding
oneself practicing simultaneously. This visualization includes the whole
universe and may help enlarge our minds and free us from
egocentrism.
5.5 Irrigate with the Water of Compassion

32
It is one thing to have good intentions to help others; and it is another
thing to actually get involved; and it is still another thing to have the
ability to help others. In the course of helping others, the recipients
reactions render complications to the situation.
Great compassion cannot be mere words; it requires deeds in the form
of service. Therefore, after one has adopted the Bodhicitta as the root
of ones intentions and actions, one needs to learn how to help others
on the Buddhist path through compassionate service.
Service may be in the form of offering material help, spiritual guidance,
moral support or sanctuary. It should be offered with pure intentions,
i.e., free from any expectation of gain and gratitude. It should be given
to whomever is in need, rather than only to those whom one cares
about or is related to. One should not become attached to the merits of
service, but maintain a humble and grateful attitude for the
opportunity to serve.
In order to grow through compassionate service, one should practice it
in daily life and adhere to it as a lifelong way of life. Just as plants need
regular irrigation for the duration of their lives, one needs to be patient
and tolerant in order to grow through service. The hardships that one
endures in service will someday yield sweet fruits of joy. It is precisely
through offering and sacrificing ones well-being for others that one
grows out of the tiny cell of self and enjoys the fresh open air of great
compassion which envisions the Enlightenment of all sentient beings.
When we put others well being before our own, even sacrifice our own
well being for others, we will receive the real benefitthe joy of
service. All worldly rewards are very limited in what they have to offer
how much can one eat and wear? How big a house does one need?
Luxuries are merely burdens in disguise. Only when we live a simple
way of life and devote ourselves to Buddhist practice and service, will
we live a happy life.
Service and care need not be in words, but need be in deeds. Those
who are benefiting from your care and service will appreciate it, and
the warmth felt in their hearts will be the source of true happiness
both for them and for you.
5.6 Fertilize with the Manure of Meditation
Through experiences gained in service ones mind gradually becomes
purer and purer. Only then can one practice mediation and progress
without going astray.

33
Without taking the preparatory steps as mentioned above, those who
jump into meditation practice may still learn to concentrate, but only to
concentrate on their self-interest and egocentricity. Their walls of self
becomes a fortress which limits their lives as those in a cold prison.
Their fighting and competition with others gain force but only to bring
about more destruction of their own innocence and our peaceful
environment.
People who have already practiced meditation without understanding
the necessity of preparation should begin to make amends; otherwise,
not only attachments to worldly objects but also those to supernatural
phenomena would lure one astray from the path toward
Enlightenment.
The real benefits of a solid approach to meditation will come gradually
and become obvious after, not days or months, but years of practice.
Without the concentration, tranquility and clarity of a meditative state
one can hardly free oneself from the grip of conceptual dualism,
habitual attachments and subtle clinging in ones subconscious. Also,
the innate supernatural abilities will not have a chance to manifest in a
mind clouded by desires, worldly considerations, delusions and
prejudices. Therefore, just as fertilizer enriches the soil to bring about
the blooming of flowers and the yielding of fruits, meditation helps one
regain the innate wisdom, which is beyond conceptual and cultural
limits, and develop innate supernatural abilities, which transcend
physical and natural limits.
5.7 Bloom will the Blossom of Wisdom
The wisdom of Buddha is innate and transcends concepts. We are so
engrossed in worldly affairs that our innate wisdom becomes clouded.
As we progress on the path toward Enlightenment our innate wisdom
will gradually manifest in our ability to remain peaceful amidst the ups
and downs of our lives. Also, it will manifest in our ability to help
improve the environment toward peace and freedom.
Although Wisdom is a very abstract ideal, nevertheless, the growth of
Wisdom in a Buddhist practitioner can be glimpsed from his
unpretentious behavior, humble and kind manners, simple and straight
expressions and humorous remarks.
5.8 Ripen will the Fruit of Buddhahood

34
As we progress on the path toward Enlightenment our wisdom and
compassion gradually mature and unify into spontaneous acts of
salvation.
The analogy above outlines the main steps of the staircase aspiring
toward Buddhahood. Instead of providing a cluster of minor rules of
conduct this analogy serves as a vivid and easy-to-remember reminder
of the key sequential steps that a devoted practitioner should take. Of
course we should pay attention to the rules of conduct, no matter how
minor they are, but even more so we should reflect on where we stand
with respect to the sequential main steps. Significant progress is made
only when we advance on the main steps.
Serious practitioners need to go through the step of renunciation;
otherwise, they will not even have a chance to understand what
Buddha really taught, not to mention to realize Buddhahood. The true
meaning of Buddhas teachings should be understood intuitively
through living a Buddhist way of life; those who have only conceptual
grasping of the philosophy are far from understanding the teachings.

III. The Importance of Meditation on the Path

toward Buddhahood
1. Meditation is crucial to the Maturity of Wisdom
We mentioned above the sequence of behavior, meditation and
maturity in the course of ones practice. Meditation is the central
connection between behavior and maturity. Observance of rules of
conduct alone, without the further aid of meditation, can hardly bring
about maturity of innate wisdom. Observance of rules of conduct
requires mindfulness and will, but does not entail thorough
understanding of Buddhist philosophy and pure intention. Only through
purification of the subconscious achieved in deep meditative states
can all hindrances to the manifestation of innate wisdom be resolved.

2. Meditation is Fundamental to the Manifestation of

Supernatural Abilities
In Buddhism supernatural abilities such as clairvoyance, clairaudience,
mind reading, past lives recollection, and appearance at will, are not
sought after. Attachment to supernatural abilities is considered a
hindrance to Full Enlightenment. Displaying or boasting about ones
supernatural abilities is usually prohibited except in rare occasions
when such acts will help increase faith in Buddhism.

35
For example, when I pray for the deceased, sometimes they appear to
me. Since David Tseng is here with us, I would like to mention an
incident related to him. Once I was at home in El Cerrito and sat in
meditation; I heard Davids voice over the telephone answering
machine. He called me from Miami and said that his friend passed
away in Los Angeles, so please perform Powa (a tantric ritual to help
gain rebirth in Buddhas Pure Land) for him. Simultaneously, an old
mans face appeared in front of me; he also appeared during my
practice of Powa. Later I checked with David, and he confirmed that the
face and posture I saw matched his friends. The deceased was a total
stranger to me, nevertheless, when I sincerely prayed for him, through
Buddhas grace, such unusual phenomenon occurred. Events like this
are plentiful; they help us to understand the deeper meaning of
Buddhist teaching, and have deeper faith in the Dharma.
In telling you about this event I am not claiming possession of
supernatural powers because most of the time I do not see anything
unusual. However, events like this do occur, and they demonstrate that
our innate supernatural abilities may be awakened through the
cultivation of Buddhist practice.
As one progresses in meditation, the innate supernatural abilities will
manifest themselves in a mind of clarity. Since this is a natural
development the practitioner should not avoid manifestation of
supernatural abilities, nor should he anticipate, cling to, or feel glorified
by such manifestations. Since we are all capable of the development of
supernatural abilities and also equally capable of attaining
Buddhahood, no one is special. People who are proud of their
supernatural abilities are still under the illusion of a special self. When
one is proud of or boasting about ones supernatural abilities, it is just
an expression of egocentricity. Basically it is not very different from the
pride of having a beautiful appearance. What good does it bring to the
rest of the world? The world will improve only when we have
compassion, tolerance and the ability to serve. To gain complete
freedom and be of utmost service to all, one should steer clear of such
attachments and broaden ones view to include the whole world. This
does not mean that we should not esteem achievements in
realizations; it simply means that milestones, when attached to, will
turn into blocking stones.
The supernatural ability that relieves one from all sorrows and
transmigration is called Defilement-proof. Defilement-proof is the
peculiar supernatural ability of Buddhist saints because only the
Buddhist realizations are beyond heavenly attainments and free from
transmigration. Buddhist realizations will transcend transmigration
because they are based on the non-self philosophy, which enables one

36
to become free from all attachments. For the non-self ideal to become
a concrete realization, it is necessary to implant it into ones mind
through meditation.
From the above, we see that all supernatural abilities will manifest only
after cultivation in meditation. Besides, we also see that, without
proper understanding of Buddhist teaching of non-self, achievements
in meditation can not liberate us completely. Therefore, in order to
maximize the results of our efforts in meditation, we should obtain a
thorough insight of non-self through the study of Buddhist teachings
and live an altruistic way of life. Reality is in Limitless-Oneness; do not
be limited.

3. Meditation is Fundamental to All Realizations in Hinayana,

Mahayana and Vajrayna
All realizations in Hinayana, Mahayana and Vajrayna are based on
Defilement-proof supernatural ability. Therefore, they can be achieved
only through cultivation in meditation.

IV. The Wholeness of Meditation

Ones achievement in meditation reflects, on the whole, the degree of
clarity and tranquility of ones mind. Ones inner peace and clarity
depend on balanced maintenance and development of both body and
mind. Therefore, meditation involves proper and regular diet, hygiene,
exercise, and moral observance, as well as consistency of mind,
speech, behavior, activities and livelihood. Through diligent practice of
meditation in such a thorough manner for long periods of time, ones
ability to concentrate and visualize will improve naturally and solidly.
If we do not understand the wholeness of meditation as described
above but adopt meditation as merely a sort of recreation or a training
in concentration, then we may still obtain the temporary benefit of
relaxation or build up an ability to concentrate but cannot achieve
profound tranquility of mind. Besides, ones inner conflicts,
attachments and prejudices may be fueled by the mental force
developed through meditation. Consequently, the more one practices
meditation, the more likely one suffers from inner and outer conflicts.
Furthermore, adopting meditation as merely a technique or training
without a thorough and complete adjustment of ones way of life is like
arranging cut flowerssooner or later the beauty will fade away. In
contrast, meditation integrated with a devout Buddhist way of life is
like planting a tree in rich soil; as long as one keeps up the practice,

37
the benefits will naturally grow, blossom and yield fruits. This is the
right approach; it is stable and safe. If you advance in the right
manner, even when your daily meditation session is short, over the
years it will yield real results.
Nowadays more and more people are attracted to and engaging in
meditation practice. Nevertheless, most of these people are not aware
of the wholeness of meditation. Some of them even suffer as a result of
lacking such knowledge; therefore, the importance of this topic cannot
be overemphasized.
In fact, all the things that we have discussed so far apply equally to
breathing practice. When our minds are entangled, the air passages in
our bodies are also twisted. Consequently, stronger breathing may
cause more severe damage. Therefore, breathing practice also requires
wholeness of ones way of life. Nowadays so many people are trying
various kinds of breathing practice or yoga; therefore I mention this
point in passing.
Are there any questions about things that I have talked about so far?

QUESTIONS AND ANSWERS (7-9)

Q7: If someone who has a very negative mind starts to practice
concentration and breathing technique, you are saying that it could
actually do them harm?
Yes, it is possible, especially after meditation has become a habit. The
stages that I have just mentioned are not invented by me; they are all
in the Sutras. If we want to learn Buddhism but do not follow the
Sutras, then where else can we find reliable sources to guide us?
Of course, such a thorough preparation may seem too huge a project
to undertake, and in view of the transient nature of human lives, it
would seem that one may never be ready to practice meditation.
Therefore, I often encourage people to start with the chanting practice,
which is a safer approach.
The reason that chanting is a safe practice to begin with is as follows:
Through the habit of self-centered thinking we have become engrossed
in worldly sorrows. When we begin to practice meditation we are
confronting our inner turmoil, and due to lack of training, beginners
tend to remain engulfed in the inner turmoil. Besides, we are so
accustomed to worrying that we do not know how to escape from it.

38
Practicing chanting develops a new habit, which is free from worldly
considerations. The force of this new habit will help dissipate the old
habit of self-centeredness. Since chanting is free from entanglements,
we are indeed practicing pure action. Originally our actions are all pure
in the sense that they are genuine, spontaneous and free from
calculations. Worldliness has deprived us of such purity. Now, in order
to live a happy life we need to regain our innocence through the
practice of pure intention and action. Therefore, chanting is a slow but
effective method which will gradually free us from worldly
entanglements and bring back our innocence.
Since chanting requires very little effort, when we practice chanting it
will not become a serious confrontation with the illusions, attachments
and prejudices that are deeply rooted in us, therefore, it is a safe
practice for any beginner. Although it may seem to be only a drop in
the bucket in the beginning, if we keep up the practice of chanting for
years, it will have a cumulative effect. Furthermore, chanting will
eradicate the roots of our sorrows because it works right at the center
of commandour minds.
After one has practiced chanting for years, one will realize that
chanting is indeed also a concentration practiceconcentrating on the
holy name or mantra repeated. Meditative states will also arise during
chanting. Furthermore, chanting practice may also lead one beyond
the confinement of conceptuality.
Q8: Suppose someone has achieved one-pointed concentration, what
are some of the symptoms of the problems that you say he would
encounter?
It all depends on what he is doing after he develops the ability to
concentrate. Since we are talking in the abstract without referring to
any special case, I cannot say what the symptoms would be. The lack
of general guidelines shows that it is very important in the actual
practice of meditation to have an experienced teacher. Experienced
teachers will be able to understand the problems which practitioners
encounter, and offer appropriate solutions. Besides, interferences from
evil spirits may be warded off by the protectors of teachers who have
attained some degree of realization.
In principle, when we encounter problems in meditation practice, we
should reflect on the foundational preparations. If there is anything
lacking in our preparation, we should start making amends.
After one becomes able to concentrate one-pointedly, one will often
have experiences of the spiritual realm. Some spirits may want to test

39
you or lure you by fancy phenomena, supernatural abilities or worldly
gains. Evil spirits may try to possess you or become your ally. If you
become attracted to the power and gains they provide, you will
become their instrument for obtaining worship, offerings or energies.
In this connection, it is very important to take refuge in Buddha. Taking
refuge is not just participation in the ceremony; it means that one fully
understands that Buddha is the one who can guide us to ultimate
liberationincluding liberation from the traps of evil spirits. Hence, one
relies on Buddha and his protectors for guidance and protection. For
serious practice, taking refuge in the Buddha will shield one from evil.
Taking refuge in Buddha also entails following the teachings of Buddha
and observing the Buddhist rules of conduct; it is not just a
demonstration of faith. If a practitioner is not rooted in Bodhicitta, but
is acting out of considerations for private gains, then Buddha and holy
beings will not help you because helping you in that direction is
actually hurting you.
Q9: What if a man prefers to live a celibate life style; he is not a monk
but this is what he likes to do; he does not want to have children and
he does not do improper things to himself; in some religions there is an
assertion that the energy or essence saved can be used for a lot of
purposes. Does Buddhism have anything to say to that particular
issue? Is this gathering of energy of any use to the Buddhist
practitioner in meditation?
The whole spectrum of Buddhist practices may be viewed as a
sequential process of sublimation from coarser to finer states until we
return to our original purity.
In this process of sublimation there are different approaches to the
sexual energy:
In Hinayana the teaching is to remain celibate and set ones mind on
achieving liberation from transmigration in the cycle of life-and-death.
Such an approach to sublimate the sexual energy is, in a sense, not the
ideal one because it is both restraining and limited. It teaches one to
avoid facing a major aspect of life, and consequently one would never
learn to experience the purity of sex. Nevertheless, this approach has
its relative meritsit does help simplify the situation so that beginners
will more likely succeed in reaching some degree of sublimation.
In Mahayana the sublimation of sexual energy emphasizes identifying
members of the opposite sex as ones mother or sisters and devoting
oneself to helping all beings achieve Enlightenment. This approach
does not face sex squarely but enlarges ones view to include all

40
sentient beings. This approach includes using sex to help others.
Nevertheless, the purity of sex remains a theory; in practice, celibacy
is encouraged and identified with spiritual purity. This approach is still
not the ideal one because it does not look at sex as it is, and, in
practice, mistakenly identifies celibacy with spiritual puritysuch
identification commits the fallacy of being misled by appearance.
In Vajrayna the sublimation of sexual energy involves identification of
sex with liberating practices and salvation activities. It not only
recognizes the original purity of sex but also teaches techniques that
use sex to achieve Enlightenment. This is the highest and ultimate
teaching. Nevertheless, since such a high state of purity is hard to
achieve, most practitioners should go through training in Hinayana and
Mahayana before they adopt sexual practices in Vajrayna.
According to Tantric Buddhism, Enlightenment means realization of
Dharmakaya, i.e., experience of a cloudless blue sky into which
everything else has dissolved. Advanced practitioners who have
achieved mastery of meditation and breathing practice may use sexual
practice to purify their subtle attachments and illusions, and achieve
realization of Dharmakaya as a cloudless sky. Nevertheless, this is not
the only possible path. One may also practice the realization of
Dharmakaya in sleep. The process of sleep is like a shallow process of
death. An advanced practitioner may reach deeper and deeper states
during his sleep and thereby approach the death process and even
experience some parts of the death process. During the death process
the cloudless sky experience may emerge, even though for ordinary
people its duration is just like that of lightning. An advanced
practitioner may apply the stabilizing force of meditation to prolong the
duration of the cloudless sky, and dissolve ones self into it thereby
achieving identification with the Dharmakaya.
Other occasions when one may naturally experience the cloudless sky
are fainting, being shocked and severe sneezing. Fainting and sneezing
are not suitable for practice. In Zen practice shock may be used to
induce the enlightened state.

{The second meeting ended here. Dr. Lin explained to the audience
the Ritual of Releasing Lives to Freedom, which was composed by
Yogi Chen. Afterwards all went to the Miami Beach to release lobsters
and crabs into the ocean. (See Appendix C at the end of this book.)}

41

V. The Relation between Concentration and

Observation Practices
Through concentration practice one learns to set his mind fully at a
point without the distraction of thoughts and emotional entanglements.
Through observation practice one learns to be mindful of things as they
are. Under the heading of observation practice there are two main
kinds of practices, namely, pure observation and guided observation.
Pure observation is to be mindful of things as they are, without
becoming entangled or judgmental. Guided observation is observation
in the light of Buddhist principles or visualization in accordance with
Buddhist teachings.
Concentration without observation is like a sharp sword in its sheath; it
is powerful but inactive. Observation without concentration is like a
candlelight in the wind; it is bright but unsteady. Therefore, both
practices need to be adopted and balanced until ones daily activities
become natural with concentration and mindfulness. Only when ones
concentration and observation practices have become harmoniously
unified can one undertake the purification of subtle inner attachments
and conceptual frameworks. Thus, in order to achieve Full
Enlightenment it is necessary to master Buddhist meditations.
In general, the natural sequence is to learn concentration practice first,
and begin observation practice only after one has developed some
ability to concentrateit is easier and sensible to proceed in this way.
However, in so far as application of Buddhist teachings to daily life
goes, one may need to use the practice, which is more appropriate to
the situation at hand. For example, problems in personal relationships
may not simply disappear if you use concentration on other activities.
Their solutions may be easier to obtain if you analyze the situation in
the light of Buddhist principles.
For daily practice one needs to allocate an appropriate ratio of effort to
these two types of practice according to ones state of mind and
inclination. For example, people with very scattered thoughts should
do only concentration practice in the beginning, and people with some
ability to concentrate may want to spend only the first quarter of a
meditation session on such practice and then proceed with observation
practice.

VI. General Preliminaries to Buddhist Practices

1. Understand the impermanence of worldly engagementseven
worldly success is only temporary and problems of life such as aging,

42
sickness and death are inevitable. With a keen awareness of
impermanence one is no longer eager to devote himself fully to worldly
pursuits.
2. Understand the preciousness of the rest of ones lifetimeone has
only an uncertain amount of time left, not knowing when it will end;
this span of time can be used for Buddhist practice so that one may be
ultimately liberated and eventually help all sentient beings become
liberated. With such an appreciation of the remaining lifetime, one will
devote himself to diligently practicing Buddhas teachings.
3. Do no evil, practice all-good deeds, observe Buddhist rules of
conduct, and purify ones mind. Discipline oneself so that even minor
acts of misconduct are avoided; practice kindness, generosity and
tolerance even at the expense of ones convenience. The key point of
observing Buddhist rules of conduct is to free oneself from worldly
entanglements and to devote oneself to the service of all sentient
beings, especially to work toward their ultimate liberation. A simple yet
effective method to purify ones mind is to form the habit of chanting a
Buddhas name or a mantra.
It is important to express admiration for others good deeds in public
and reserve constructive criticism for exchange of opinions in private.
In this way people who try to do good will be encouraged and find it
easier to do so. By refraining from criticism in public we are avoiding
misunderstandings, rash judgments and hard feelings, and will be
acting in the awareness that we all make mistakes.
Before we judge others we should reflect on our qualification to do so.
Realizing the lack of relevant knowledge on our part will keep us
humble and keep the world in peace. Being humble will keep us away
from unnecessary and inconsequential controversies. Being humble
will purify our minds and leave us with only one way to proceedthe
path of active and constructive service.
We as Buddhists should not adopt an antagonistic attitude toward
other religions, which teach love and altruism. Compared with people
who hurt others or do not do good, believers of a religion that teaches
love of mankind are very precious indeed. We should welcome
opportunities to exchange ideas with them in a harmonious
atmosphere.
4. Sincerely wish all sentient beings to be free from suffering, attain
happiness, and reach ultimate liberation; and carry out such great
wishes by devoting oneself to Buddhist practice and service. Buddhist
service is not limited to formal activities, which carry such a banner; it

43
is equally important to be humble, simple, tolerant, generous,
peaceful, mindful and caring in daily activities. The spreading of
Buddhism is not limited to providing lectures, publications, and
ceremonies; it is equally important to transmit the spirit of compassion
and wisdom through our worldly endeavors and our daily prayers and
dedication of merits. The teaching of Buddha will not be forced on
anyone. The teachings will be followed by people who have come to
appreciate their value and preserved by sincere followers for all
generations to come.

VII. Special Preliminaries to Serious Meditation

Practice
1. Serious practitioners should renounce all worldly involvements and
devote their time and energy fully to Buddhist practice. Very advanced
practitioners may be able to fully integrate worldly activities with the
Dharma and hence need no formal renunciation. Nevertheless, in
general, due to our very limited resources of time and energy and the
unpredictability of the turn of events, it is advisable for devotees to
renounce worldly engagements as much as possible.
Achievement on the Buddhist path usually takes years of devoted
practice because the minimum goal is to transcend transmigration.
Furthermore, the proper motivation of a Buddhist practitioner should
include offering the fruits of his achievement to helping others realize
Enlightenment. Therefore, it is very important for sincere aspirants to
devote themselves fully to Buddhist practice as early in life as possible.
2. It is very desirable to have a teacher who has some experiences of
realization. Following the guidance of such a teacher, a serious
practitioner should go into retreat to practice meditation. A smooth and
progressive course of meditation practice would ensue under such
favorable conditions.
One may begin with short retreats, making good use of a weekend or a
three-day vacation. One should set a physical boundary for the retreat
and stay within it the whole time. One should engage in no worldly
activities, remain speechless and see no one. One may eat and sleep
as normal. One will do only Buddhist practices such as chanting,
prostration, circumambulation and meditation, and read only materials
related to Dharma. One may cook for himself or have others bring food
to him without meeting him. One may leave notes asking for supply of
necessities but the number of such notes should be minimal. One
enters the retreat in late afternoon and comes out in the morning. After

44
having become familiar with short retreats one may gradually conduct
longer and longer retreats.
The actual process of finding a good teacher and becoming an
accepted disciple depends on opportunities and personal effort.
Although it may seem like one is trying to find a needle in the
haystack, based on my own experience I would say that as long as one
is sincere in devoting himself to working for the Enlightenment of all
sentient beings, he will have such an opportunity in due course. All
Buddhas and holy beings will help whomever has such a Bodhicitta.
One will survive all tests and demanding circumstances by maintaining
such a Bodhicitta.

VIII. Proper Conditions for Meditation Practice

1. Time
A good time for meditation is when ones spirit is fresh and one feels
like doing it. After a nap or waking up in the morning is usually a
suitable time for meditation. An experienced practitioner would at
times have a natural desire to go into meditation. When ones mind is
preoccupied with worldly considerations it is not very useful to practice
meditation.
Choose a period in ones daily life when one is unlikely to be disturbed
and ones spirit is usually fresh, e.g., early in the morning, and set it
aside for daily practice of meditation. Routine practice will soon
become a habit; and the force of habit will help one continue to
practice meditation. Since the profound effects of meditation usually
takes many years to surface, forming such a habit is essential to
success. During daily practice one should refuse to be disturbed,
thereby ensuring concentration. One might consider this period as
preparation for the inevitable death process when one will need to
concentrate on maintaining ones peace of mind.
Beginners should not strive for long sessions of meditation; rather they
should start with fifteen to thirty minute sessions. In this way
meditation will not become a hardship but an enjoyable activity.
However, it is better to practice several times daily so that it will soon
become a habit.

2. Place
A quiet and undisturbed place, especially if it is an altar room or retreat
room, would be ideal. Preferably where the air is fresh and the light is

45
soft. Ideally the fresh air flows across in front of the practitioner and no
wind blows directly toward him. Bright lights tend to cause thoughts to
ramble while dim lights would induce a dull and sleepy mind; therefore,
light adjustment is very important.

3. Attitude
You should be neither too tense nor too loose. Do not be overly critical
of ones own progress or the lack of it. Be relaxed and natural,
understanding that meditation practice is a long-term cultivation and
that the achievements will come naturally in time but cannot be
rushed. Do not expect too much, too early; simply be patient. Do not
tire yourself by overdoing it and consequently burning out your interest
in meditation. The attitude of a diligent nurseryman working in a tree
nursery should be imitated.

4. Body
4.1 Maintain a moderate, bland diet by avoiding foods, which are too
greasy, too pungent, too spicy, etc., and eat only a moderate amount
of food. Stop eating as soon as you sense fullness. Eat regularly and
avoid snacks.
4.2 Practice meditation only when one is neither hungry nor full. One
should wait for at least thirty minutes after a meal before practicing
meditation.
4.3 Pay attention to personal hygiene and maintain a clean and orderly
habitat.
4.4 Do a proper amount of physical exercise daily.
4.5 Before meditation do some physical exercises to relax the body;
after meditation walk slowly for a while to help regulate blood
circulation in the lower body.
4.6 The ideal posture for practicing meditation as prescribed in books
is difficult to assume for many beginners. The main reason is that their
bodies are no longer supple enough to sit cross-legged, owing to their
lifelong ill habits and daily tensions. In fact, the ideal posture is usually
achieved only after years of practice. Beginners need not be
discouraged by their inability to assume the ideal posture. Just sit with
legs bent and one leg resting on top of the other, or simply sit
naturally.

46
Serious practitioners may do exercises to loosen the tendons of their
legs and thereby achieve the full lotus posture. The following exercise
was taught by Yogi Chen and described in Chapter Seven of his
monumental work Buddhist Meditation (Some other supplementary
exercises are also described there):
[While sitting on a carpet,] take one foot by the ankle,
holding it from underneath with the opposite hand. Place
the other hand on the knee of the same leg. Raise the
ankle with the first hand and press down upon the knee
with the second. Then release the foot so that it strikes the
ground [i.e., the carpet].
4.7 After urination or bowel movement one should wait fifteen to thirty
minutes before practicing meditation. After meditation one had better
wait fifteen minutes before urination or bowel movement. This is to
allow time for the transition between meditative state and normal state
of the body.

5. Clothing
Wear clothing that is loose and comfortable especially avoid tight
trousers. The amount of clothing should keep one warm but not hot.
Cover the legs with a blanket or towel during meditation to protect the
joints from cold, wind and moisture; otherwise, one may develop
arthritis eventually.

6. Cushion
Sit on a carpet or a cushion, which is larger than ones sitting area.
According to the teaching of Yogi Chen, one should not use an
additional small cushion to raise the buttocks even though that will
induce ease of sitting in the full lotus posture. Otherwise, the flow of
inner air cannot be forced by the full lotus posture to go upward and
thereby help induce good meditation.

IX. Before, During and After the Sitting

1. Before the Sitting
1.1 Arrange offerings before Buddhist images; if offerings are already
on the altar, one may simply add rice or water into the mandala or
offering cups. Light candles and offer incense. Prostrate three or five
times to the holy images. Pray for progress in meditation and a smooth
session.

47
1.2 Repeat the Four Boundless Minds three times, thereby reminding
oneself that the ultimate goal of Buddhist meditation is the well-being
of all sentient beings:
May all beings be happy and in possession of causes
leading to happiness!
May all beings be free from both suffering and causes
leading to suffering!
May all beings be inseparable from the joy of the Dharma,
which is ultimately free from any suffering!
May all beings be free from the duality of attachment and
antagonism, and abide in the liberation of equanimity!
1.3 Stop thinking about anything other than the present objective as
set by the meditation practice. Be mindful of impermanence and view
anything that comes to mind as in the distant past, dead and
forgotten. Be fully aware of the lack of concentration and peace in
ones mind and consequently desire to devote oneself to the practice,
understanding that this is worthwhile and will lead to inner peace.

2. During the Sitting

2.1 The ideal posture is called the Seven Points Posture of Vairocana
and consists of the following elements:
1. Sitting cross-legged with the soles facing upward and
each foot resting on the other thigh (this is called the
full lotus posture).
2. Back straight.
3. Shoulders extended naturally.
4. Chin pressing the neck to straighten it. (Do not
thereby become tense.)
5. Both palms facing upward and resting in ones lap,
with the right palm on top of the left one and the two
thumbs touching each other. (This is called the
Mudra of Dhyana.)
6. Tongue touching the upper palate, just behind the
front teeth.
7. Eyes half-open, looking downward in a natural
manner.
To assume this posture one follows the seven points above in the given
order. This posture is considered ideal for meditation because later
when one is able to sit in meditation for a lengthy period this posture
becomes very stable and comfortable. The palms and thumbs are
connected in such a way so that when one enters the meditative state

48
the inner air will flow through and then one feels that the two hands
are merging into one.
In order to teach my sons the full lotus posture I observed the way I
crossed my legs and analyzed it into a sequence of three steps; when
my sons were instructed in this sequence they learned to sit crosslegged in no time, therefore, I will describe the sequence below for my
readers:
1. While sitting on the carpet with the left leg half-bent
and the left ankle not far away from the right knee,
pull the right foot toward oneself and place it on the
left thigh with the sole facing upward.
2. Lower the knee of the right leg so that it is as close
to the carpet as possible (this is the key condition
which facilitates the ease of next step).
3. Pull the left foot in and place it on the right thigh.
Of course, one may switch systematically the left and right side in the
above sequence and obtain an equally valid posture. In fact, depending
on each individuals physical make-up, he will find one posture more
natural and comfortable than the other. Therefore, one should
experiment with both to find the more comfortable one.
When one assumes the sitting posture of simply resting one leg on top
of the other (half lotus posture) the key point is to align the legs into
one line. If one cannot assume even the half lotus posture, then one
can sit in the usual manner with the legs crossed and the buttocks
raised by a small cushion. (When one is not sitting in the full lotus
posture, the reason for not using a small cushion to raise the buttocks
is no longer there.)
2.2 Cover ones lower body with a blanket or towel to protect the joints
from cold, wind and moisture. Have a coat or blanket nearby to add on
whenever one feels cold. During meditation ones body temperature
changes and one becomes more sensitive to changes in the
atmosphere, therefore one needs to take these precautions.

3. After the Sitting

3.1 Stretch the right hand with the index finger pointing toward the
right front, and stare at the tip of the index finger for five minutes.
Then switch to the left side and do the same. These movements help
one come out of the meditative state. Entering the meditative state is
a gradual process; hence coming out of it should also be gradual.

49
3.2 Massage oneself or exercise a little while to help restore blood and
inner air circulation. Then slowly get up from the seat.
3.3 After one has risen from the seat, walk slowly, preferably
circumambulating clockwise, for at least fifteen minutes before one
goes to the rest-room or lies down to rest. While circumambulating
chant a Buddhas name or a mantra, and dedicate the merits to all
sentient beings for their swift achievement of Enlightenment.

X. Basic Methods of Meditation

I am now going to present eight basic methods of meditation. They are
simple and seemingly easy to follow; however, they are difficult to
execute to perfection by most beginners. The practitioner may choose
to work continually on one of them, rotate and practice all of them, or
practice any one of them, which seems appropriate to the situation.
These basic methods consist of three practices on concentration, three
practices on observation and two practices on the unification of
concentration and observation.

1. Concentration Practice
1.1 Chanting
Chant the name of a Buddha or Bodhisattva, or a mantra continuously
and single-mindedly. For example, chant Amitabha or Om Ma Ni Bei Mi
Hong.
Traditionally chanting is not considered a concentration practice
because it is not attending to a fixed point; however, this book is an
introduction to meditation for the very beginners, and I believe that
chanting is quite appropriate to begin with. For a rather thorough
exposition on chanting practice please read my book titled The
Buddhist Practice of Chanting Amitabha."

1.2 Counting the Breath

Breathe normally. During one breath, i.e., from the beginning of one
inhalation to the end of one exhalation, chant silently: One, one, one,...
Then, during the next breath, chant silently: Two, two, two,... Continue
in this manner until one reaches chanting five, and then start over with
chanting one again.

50
Simply do the silent counting during breathing without paying any
attention to the quality or change of ones breath. However, in the
course of this practice the breathing will naturally become subtler and
subtler.

1.3 Visualizing One Point

Think of ones body as transparent and insubstantial as a rainbow or
air bubble, and that at the level of the navel, right in the center of the
trunk there is a sky-blue ball of light, the size of a pea. Set ones mind
on this ball during the whole session. If ones mind tends to become
sleepy, one may raise the level of this ball up to that of the heart,
throat or forehead; nevertheless, during one session the position of the
ball should remain the same throughout.

2. Observation Practice
2.1 Observing Sensations
Observe all the various sensations of the body as they come and go;
remain neutral all the time, i.e., refrain from becoming attached or
displeased; let the sensations come and go on their own without
anticipation or clinging. Beginners may restrict their attention to only a
small area of the body or a certain type of sensation such as sounds,
smells, etc.

2.2 Observing Thoughts

Observe the natural coming and going of thoughts in ones mind
without getting entangled with them; pass no judgment and do not
engage in the thinking process; be an impartial onlooker.

2.3 Observing Breaths

Let ones attention follow the flow of breathing: While breathing out
ones attention flows out and dissolves into the universe; while
breathing in ones attention draws in and rests at the center of the
abdomen. Be mindful of the variations in ones breathing such as long
or short, coarse or subtle, and present or absentsometimes the
breath is present in only one nostril and during meditation the
breathing may stop for an indefinite period.
The essential point of these observation practices is to observe things
as they are, without making judgmental distinctions. Usually our
conceptual mind is operating and casts a blinder over our immediate

51
experience, consequently we fail to experience things as they are and
we live almost exclusively within our thoughts. Therefore, objective
observation of our immediate experience is used to help pull us
gradually out of conceptual frameworks. Through long term practice of
objective observation one naturally realizes the impermanence,
Limitless-Oneness and intangibility of phenomena and gradually
becomes free from the net of conceptual illusions.

3. Unification of Concentration and Observation

3.1 Unification of Mind and Wind
A detailed description of this practice is contained in Appendix A.

3.2 The Practice of Singing Along

A detailed description of this practice is contained in Appendix B.

XI. Meditation as a Corrective Measure

1. The corrective goal of a concentration practice is to overcome
scattered thoughts, a dull and sleepy state of mind, and absentmindedness.
2. The corrective goal of an observation practice is, in addition to the
corrective goal of a concentration practice, to refrain from becoming
entangled with the object being observed and thereby losing the cool
impartiality of an onlooker.
3. Helpful methods for achieving the corrective goals:
3.1 To overcome scattered thoughts:
When there are only few and occasional occurrences of scattered
thoughts, bring ones attention back to the practice as soon as one
becomes aware of the intruding thoughts. When the scattered
thoughts are too many or recurring often, come down from the seat
and walk in circumambulation while chanting the holy name of a
Buddha or a mantra.
3.2 To overcome a dull and sleepy state of mind:
When the dull and sleepy state is shallow, open the eyes wide and bite
the teeth several times, and erect the trunk; if the clothing keeps one
too warm, change to lighter wear. When the dullness and sleepiness is

52
deep, come down from the seat and go wash the face, or simply take a
nap.
3.3 To overcome absent-mindedness:
Return ones attention to the practice as soon as one becomes aware
of ones absent-mindedness.
3.4 To overcome entanglement during observation:
When one becomes aware of being lost in the entanglement, remind
oneself that such entanglement amounts to self-deception and will
yield no fruit, hence it should be given up right away. Immediately
return to the attitude of an objective onlooker.
3.5 Pay no attention to the unusual sounds, sights and movements of
ones body or inner airflow that sometimes occur during meditation;
simply follow the instruction of the meditation method and practice
accordingly.

XII. Achievement of Meditation Practice

1. Achievement of Concentration Practice:
Being free from disturbance of unintentional scattered thoughts, and
free from emotional preferences and complacency, ones mind is
naturally pure and clear, abides in equanimity, and is able to
concentrate effortlessly at will; the body naturally and continuously
feels light and at ease.

2. Achievement of Observation Practice:

Pure, clear and direct experience of all phenomena as they are. If the
practice involves visualization, the object visualized, and only that, will
appear vividly.
When we are free from conceptual and emotional preconditioning that
we have become subject to, we immediately sense the phenomena as
a totality, open and boundless. Instead of making distinctions based on
personal preferences one realizes that all experiences, good or bad,
are parts of an integrated whole; hence one becomes free from trifles
and enjoys a life of openness and tolerance. When one is able to
appreciate all experiences as a whole, any activity that harms others
amounts to self-destruction, and hence one will spontaneously do only
good.

53
3. Although there are systems of stages of meditation achievement
described in Buddhism we should not become attached to those
names, understanding that they are simply theoretical models to guide
the practitioners along the path, leading toward deeper and deeper
meditative states. In the Diamond Sutra it is clearly emphasized that
people who have achieved Buddhist realizations are free from
attachment to holy titles. May all practitioners be free from attachment
to holy titles and be free from misleading others using holy titles.

Concluding Remarks
Practicing meditation in concentration and observation will purify ones
mind through many stages and gradually free one from the bondage of
a conceptual framework. It is concepts, which blur ones natural and
direct experiences. A practitioner of Buddhist meditation will gradually
sense the original purity of Limitless-Oneness. Through the cultivation
of such awareness and purity of mind, one spontaneously devotes his
life to service aiming at the ultimate well being of all beings; and his
activities are naturally infused with a spirit of compassion and
tolerance. With more and more people renewing their lives in this way,
the world will become a better place for all to share.
Practicing meditation is like planting a tree from the very beginning; its
usefulness is not apparent in the beginning. May all who are interested
in practicing Buddhist meditation diligently practice it on a daily basis,
sustain the effort throughout their lives, and consequently enjoy
refreshed and peaceful lives.