the
43
3
Self-cultivation
yoga
205
Conclusion
215
Glossary
219
Index
233
has
for
the
thus been emboldened
for race and nationahty
enHghtenment. In
to
attain
enhghten-
the
holy
Teaching
and
certainly
the
in the
ignorance. We
self-nature
can
return
to
the
sarhsara for ever,
lower
worlds
of
Song of
wei
reality
Tathagata's stage
it is impossible
ending
who
were
followed
I.
See
(i960),
p.
62.
successfully wiped
completely.
This
is the
illusory and
non-existent, the
study.
eradicating
(relative)
best according
his
seat,
the stillness,
its fragrance
according
realized the
state of
beyond study.
ot
Buddha.
'Mahikaiyapa
rose
from
I practised. After
able
and the
the
best
all return to
dental
realm
attains
nirvana.
and blamed
seven successive nights
which enabled me
turning
the
organ
of
*
and declared:  I did
hundred
days,
because
as
last ones,
and
felt
this
this one
body of
the
to my personal
all
hindrances
incarnations
and
which
enabled
awaken
to
their
of
all
phenomena,
with
the
order
Ganges,
the Buddha and
 
the best means
perception
'Sundarananda then rose from his seat, prostrated himself with his head
at
the
feet
me
and
Kausthila to fix the mind on the tip of the nose.
I started
this meditation
and some
the
I attained
enhghtenment.
according to my personal
experience,
the best is to eUminate breath which will then turn radiant,
ensuring
attainment of the stage of perfection beyond the stream of trans-
migration,
with
his
presence, I assisted Him in turning the Wheel of the
Law
and
his power
(b) of
moral diagnosis
the
three
Kasyapa
brothers—
Uruvilva,
Gaya
and
Nadi
long time
without
charge.
When
move
levelled it for
head and said: 'You
tion)
saw that
it into the water with
a
my dhyana state,
arhatship, I should
I
backsHding
the broken tUe.' The
state, he saw the same broken
tile in the water. He then opened the door
to
remove
Sargara-vafadhara-buddhi-
vikridita-bhijiia
without any further differentiation. This is why I was called
a
means of
perfection, in
unhindered universaHzing per-
'The
and declared:  I
of
was
slapped
by
would have
youth
in
Buddhahood,
or
the
birth and death and
underlying
to
Bodhisattvas-the
wind arising from
uncountable as dust,
elements
of Tathagatas
three
worlds
ofexistence
(of
Buddha and declared:
the there was
that of the
recognizing, each other.
of
her thoughts
of him
is bound to behold Him
in his
mind will
fragrance; hence
to control their thoughts
best
with
Avalokiteivara
are sandgrains
in the
Ganges, a
two
unsurpassed
possessed the same merciful power
as the
them the same plea for compassion.
*
to the Tatha-
was the same
which
enabled
'
 
/
—
into the
stream (of
of
samadhi
that
reahzation
of
is
directions.
King,
methods used by them at the start of
their
self-cultivation
for
and is neither
superior nor inferior
head at
In
Steadying
itself,
the
the unreal
all-embracing
meditation
The serenity
of right
hard
to
eradicate
perfection?*
The
sight
hearing
cause,
i.e.
after
 
means
to
achieve
perfection
f^
Observance
discriminating
consciousness?'
Since
How
then
perfection?'
'Tis
element
of
wind,
be
enlightenment.
mano-vijnana,
element water.
element
fire.
wind.
9.
element soace.
The
mind
fixed
on
it
being
false
How
then
can
How can sense
That all Buddhas from this world escaped
By
Sand,
And
bestowing
fearlessness
worldly
speech.
unconnected,
1.
Comment
on
Maitreya's
meditation
others.
never fails to occur.
never fails to occur.
can
hinder.
not'.
Absence
of
sound
This is a fall
all
Buddhas.^
faculty of hearing.
2. These eight
6.
Ananda
succumbed
to
chastity.
The
Buddha,
who
knew
this,
sent
Desire,
to
hear
That
All the six senses
Just
flowers in the sky.
all.
With
Like
a
If one of these
and
3.
5.
Instantaneous
Which alone achieves Supreme
Entered this gateway
On this Dharma should rely.
Avalokitesvara did not practise
passed.
escape
In
It
is
indiscriminate practice
stream.
faith
In
Bodhi.
which
transmutation
of
the
six
sense
data into a state of purity and clearmess is ex-
plained in
Bodhisattva
which consists in turning inwards the organ of hearing to
hear
the
self-nature,
the Sutra of Complete
subjective knower
likened
to
to
recover
our
as
taught
prehminary
rules,
China
read
before
their
night,
His mind
to
age, He
teachers are not
begins with
begins with
erdightenment.
By
self-mind
is
is
by
the
Buddha
handed
down
to
Mahakasyapa
probe His
disciples' abihties
essential
body
(Dharmakaya)
through
and Zen
Teaching.^ In
presence
of
the
self-nature
inherent
names
and
will
never
Therefore,
even
even
before
starting
know
how
 
.
.
.
hua
the
while
walking,
standing,
recHning
or
of doubt (i ch'ing) about the
above-mentioned
'WHO?'
at
pain and
impatient during my
the
had
to
have
three
progress
Ch'ing after giving
practice at
the
the
better.
At
all
thought. If
this doubt
one
should
gently
more effective
which is very
of
will
which
the
meditator
is
likened
to a withered tree which is lifeless and to a stone which
cannot
be
soaked
arouse
the
doubt
this
is
wisdom.
Contemplation
(of
this
state)
thoroughly
still
and thorough
from
Chao Chou:  What should
is
like
warm.
*rhis
cannot
be
devoid of
you
'Fundamentally
there
is
Tao Ming
this very
Sixth
Patriarch's
first
had
to
ancient
were taught to use
Sixth
Patriarch,
whose
Dharma
descendants
founded
the
Five
this
of
feeUng
of
This
poison-against-poison method
into
a
hua
t'ou
so
(threaded) coins (which you must repay).
Day
or
still or moving
dog
have
disgusted
with
it
and
into coUision
resulting in all your
long-enduring
into the
hua t'ou,
and all
ing
for
use
a
hua
to
fundamental face
blossomed and radiated,
beautiful and wonderful
words and phrases.
Nowadays, everyone practising Ch'an says that he looks into a hua t'ou
and gives rise
regard this
the net
of false
Yo
blow
boat,
his
master
said
played ^th the line and
hook, how would
latter's
enhghtenment?
real
awakening. Hence the saying : 'There is no lack of Ch'an but
only
of
are
success. Moreover, because
themselves but they
even
care
but
who
aimlessly
a
few
of
argument
when
meeting
ofthe Sangha and claim that they have reahzed the Tao.
This
is
not
only
a
sign
of
the
of
high
spirituahty
(b) In your
time
thoughts
pensed with in
traces
behind
whereas
lightened
masters
when
begun
to
take
by
disturbance
Only then can you
yourself
unremittingly,
However,
simple,
but
will
you
all
your habits contracted since
Then
five or seven times and
your
thoughts
will
cease
to
arise.
Now
comes
it
will
should control
your mind
unceasingly.' You
sleep, but when
you
you
come
to
and
will suddenly
be
clear
about birth and death and will reaUze the goal for
which
meditation,
just
remain
of the hua t'ou
or
mistaken for the
involving
the
which I have
and
fall.
states, exert your-
selves in your
of
(a) The
practice of
maimer,
with
to
fall
(b) If we train
in self-cultivation, we should
demned
to
happens
that
one
even-
ing
drunk and
Taking advantage
fested with tigers and poisonous snakes but he
runs away without
Because
his
look into the
stripped of all feelings and passions, it is as
dead
as
a
withered
log,
before
the
and
are
instantly
reborn
to
this kung
an, you
should give
are
stooling
Tao
time, because if
you do, you
One return?'
which has no
begirming and which
should you add
off
all
Like
those
gatha:
In
Still
will
lack
naught.
Just
our
self-natured
Dharma
disciples
to
where
and
purpose,
until
they
were
awakened
their
daily
activities,
held firmly
in silence
losing control
to
to the utmost
Are
which
re-
birth and death. Why
Patriarchs
and
great
and
should they
generation are not really
(i.e.
self-nature
and
Laity is
laity and
struck at
food
You
have
on your heels something
till this day, the
now on,
or a
into
this
be
black
a
cannot
absolute and the relative.
powerless
every
being.
6.
i.e.
into the sea of suffering. This is the phenomenal realm
with
differentiation.
7.
This
i.e. discriminations
and prejudices.
are
unknown?'
flowers
a hua t'ou
become
and
the
hua
t'ou
with
your
mind's abihty
and
of
Awakening.
lines:
the ancients.
transmigration
stops
wherever he
went, he
wrote these
(en-
hghtened
masters
immediately
compH-
student had
so few
his
student
Master
'strategic
to go
can
be
dispensed
with
im-
possible
spacemen and although
of
travel.
There
and concentrate on
will
see
These
colours,
however
attractive
they
may
be,
should
ence it as soon as he succeeds
in reaHzing singleness ofmind and
in
our escape from
interpret
correctly
sutras
and
enlightened
masters
not cost him
a penny and
can
 
eighth consciousness
depends existence
subtle
and
imperceptible
duahsm
stream
of
'guest', as taught in
the ^urangama Sutra,^ he
'stagnant
'a
tree',
etc.,
the
four
itself
were
realized
As
of
the
Dharmakaya.
student
should
advance
create; this is called
following
warning
The other illness is
It is
noted for
awakening
to
cling
to
anything
of
illu-
sions.
of
Doubts,
p.
189.
2.
subject
when
there
the
rate
meaning
the
reah-
zation
of
pass
through
Vital Stages, that
looking at
right
per-
realization
of
he
would
but
should
also
be
for
the
welfare
Turn
of
the
fundamental
and
stance, and its
beneficial activity, or
of
the
real
positions
are:
shot through
in
realized
an
merciful
power
as
living
beings
them the same plea
nirvana
is
attained
to
peak.^
when
the
latter
leader to succeed him
The leader
be
like
mean by  Be
said:
'If
you
me
light
an
incense
that
him on
did
not
understand
the
completely
awakened
to
Shih
Shuang's
aim.
We
know
and to come.
discriminating.
2.
to realize eternity.
the
Dharmakaya
say-
ing,
for
instance
: 'You
know
of those who en-
joyed complete freedom to
good care
practice.
What
is
the
use
of
being
anxious
for
life
jailed,
he
heard
him to
death. He
took a
following
gatha
feet
taken.'
Thereupon
The Ts'ao Tung sect.
to Substance'. To
tree is a
true
cases of
masters attaining
four years,
Mei, the
on both its banks.
over his hand,
2. Master
Han Shan*
At nineteen,
like thunder, and
felt again the
advised his
in meditation.
when his
mind was
after
a
when he
came out
layer ofdust.
master Seng Chao
Indian sutras into Chinese.
cross-legged,
bed,
I
(Fujiwara
clan)
were
full
ordination.
Then he crossed the sea to China where he called on abbot
Wu
Chien
at
T'ien
to be
(of
the
Dharma)
to
you are not
to
eat
to him: 'The Mind
subject to
in
your
transmigration
through
birth
Pure
was Bhiksu Dharmakara
in this
writings,
Nagarjuna
and
the
same
advice
Samantabhadra
Bodhisattva.
Hui
in
China
I.
voice,
the
repetition
in
to
this
school
who
succeed
only
seven
transhteration
of
this
 
that
Immortality
going
forward
mantra,
clearly revealed
a time,
served
the
king
with
great
respect
and,
him
speed
of
a
flying
rival.
3.
6. Or
concubine
Ararapali,
up the
confine
her
ia
leave
it.
As
Queen
Vaidehi
was
now
full
of
sadness
and
anxiety,
and
am now very
knees,
but
even
before
she
in
her
mind,
ordered
I committed
animals
and
see
mount Sumeru,
others
resembled
are pure and bright, I hope
to
be
bom
in Amitabha Buddha's Realm of Bhss. Will the World Honoured
One
my thoughts so as to reahze the right samadhi
(for
king Bimbisara's
head. Although
to pay
the
anagamin
stage.
World Honoured One then said to Vaidehi: 'Know you not
that
f^
of
Realm
of
Bhss. Those seeking rebirth in that Buddha's land should practise three
kinds ofblessed
be
Secondly, they,
of discipline. Thirdly,
causahty, read
(of Dharma).
about
good
that
Buddha and spread them
Series,
the
prohibitions against
with the
aid of
have
clearly.'
that Land, but
after the Buddha's
can see the
sit
erect
with
Contemplation.''
2.
CONTEMPLATION
OF
WATER
'Next
b.
Birth,
hanging
in
a
fully.3 This is
it wUl
he
will
be
reborn
doubt. This
achieving this con-
reaching the
seven gemmed
1. Lac
or lakh:
 
of
necklaces
of
seven gems
Contemplation.'
6.
CONTEMPLATION
gems, there are
of the
Realm of
As
which was
One, thanks
should visuahze
84,000
of
hght.
These
is
with
five
hundred
hghts pene-
such as diamond
in the ten
Realization
of
this
vision
will
eradicate
The Buddha then
kayas of all
vades
mind is
set on
Buddha's
Buddha
(as)
visuaHze his
precious golden
image seated
ground, precious
1. Yama
heaven, or
and attained to
(2)
title
of space.
the image of
the left
lotus and
attendant
Bodhisattvas
seated
with
an
uncountable
number
of
This seeing
of the
Realm of
Bhss entails
the visualization
templation,
in
hundred,
is
practiser gives
heterodox doctrine arising
Buddhas, with
When this is
Buddha.
3.
a hundred and
'The
are
rays of light.
printed thereon.
Each line
body are identical with
the
top
so,
will
escape
wrong.
and halo are each
only a ray ofhght
of the
power
of
wisdom
reaches
tongues.^
The
like
a
red
lotus
Avalokitesvara. When
and
the Buddha
of
Bhss
Pure
Lands
'By the above successful
2. One
enough
to
cover
his words
visualization
and
is
a
bound-
less
number
place.'
13.
CONTEMPLATION
who is determined
it is impossible
blessings;
how
in
a
boundless
body
body
been
their
bodies
are
alike
but
can
be
distinguished
by
looking
Contemplation.'
1.
Lit.
1.
Lit.
merits to
these three kinds
and devotion, the
and
instant, he wiU be able
to
serve
his Realm
dharani doors
one who,
I.
Realm
:
come to receive
you. (Thereupon), together
bring his two
be bom
in that
seat, put
the World Honoured
One. Within seven
flinching
go
every-
accumu-
He will
he is already
dignified
Hght
freedom; and
death.
4.
Astavimoksa,
the
eight
stages
to form, by
examination of form
to
will
of Bliss.
open
and
he
hear
Middle
Middle
Amitabha
Buddha
forty-eight vows.
die and, in the
his arm, will
two Bodhi-
aeon, the
OF
BLISS
(a)
karmas. In
erJightened teacher who
tells him the
a
instruct
him
to
Amitabha
Buddhaya
Buddha
who
wiU
:  Virtuous man, your
you. After
hearing this,
Nirmanakaya Buddha. He
Mahasthama
Tao. After
karma
appearance
Sixth
Patriarch.
in the
seven gemmed
the very profound
to him will
so much that he is
in-
that teacher will say:
 Namo Amitabha
eighty lacs
to
die,
to the (setting)
the Realm of
he
will
will
be
able
to
develop
the
occurrence which
The
I. Lit. Brahman
voice, pure, clear,
thirty-two
seat
it to be forgotten.
to eradicate
names?
You
should
know
that
he
who
will
The Buddha
turn to Grdhrakuta mountain.
a
of
it,
were
filled
When I was
would be
could
not
reconcile
Buddha
nature
siitras, such
trustful
and
pro-
Buddlia,
be-
cause
from this
Nagarjuna the 'Long
worldly
wisdom,
supramundane
Patriarch.
Yo
In one
Lu
Miao
Fa
of the treatises
called
Chih
Che.
1.
Died
in
577.
2.
A
(noumenori), the
unreal (phenomenon)
unites
them.
It
derives
from
(t'ung MENG
Chih
is
for
birth
and
death.*
regarded,
ficient;
how
can
ceive it
and
when
the
mind
of illusion.
MEDITATION
path
of
Dharma door to enhghtenment is not shallow. When receiving beginners
to
initiate
the
achieve
in
the
twinkling
of
an
eye
their
fathomable. If
of
mara,
9.
the
Teaching
of
chih
of
self-cultivation,
to
of illusions wherein nothing
(c)
leisure
(e)
search
for
helpful
friends.
the manifestation
wisdom that put an end to all suffering. Therefore, all
bhiksus
should
before being
acts
or bhiksunis.
like dirty and greasy
and
grave
prohibitions.
Hence the siitra says
or sometimes a year, he should concentrate his mind
on repentance and
body and
hears
them—he will feel joy in the Dharma and will be free from anxiety and
remorse; all
removed all
sinful obstructions
keeps
is
also
and
he
and dirty robe which
and, at the end of each meditation, with the same
eagerness for
reverence
(to
Mahayana
which
differs
ot
dhyana
garments (for a monk)
by the greast
keeps more clothes than he
needs,
the
world,
eat
beg for food and whose way of Ufe enables them
to
livelihood' which contributes
support
them.
4.
Those
their Path will
garments.
garments.
2.
cassock,
(2)
uttarasaiiga,
some
three
a
causal
means
of
all
links
with
worldlings
skill,
tinued,
practise dhyana.
practice
of
chih-kuan).
longings
for
form,
called
rebuking.
1.
To
repulse
as
purple,
bisara
have
intercourse
(rsi). This shows
five
to
female
thereby
opening
the perfume that
and
minds
of
worldlings
of
sour
This shows
involves
and cool in
touch and are thereby
super-
natural
power
the
mistakes
by
unceasingly
look.'
These
five
desires
are
hke (hungry) dogs biting a dry bone. They incite disputes like birds
struggling for
held in a con-
things
not
five
1.
Kinnara:
heavenly
and dances.
2. Lit.
are the
willing slaves.
by these
gatha of the
stinking
corpse
Is
Freedom
from
craving
and
from
Bondage
is
I.
The
arising from the five sense
data and here 'desire' originates in the intellect
(manas). This
means that,
when sitting
our
self-mind and
prevent it from manifesting. As soon as we are aware of
this, we should
more
so
will
the
fire
goodness.
The
because their
never
Holds a begging bowl to help all beings.^
^ubhakara
a
who
burnt
by
Like one who eats
This is the
So
be
the root
of our fall into the realms of miseries, an obstacle
to
our
quest
for
joy
in
the
Dharma,
a
great
when sitting in medita-
tion, give rise this
my dear
did
so
continue
of irritations which cause
Buddha:
to destroy
considered as a
protector of the
 
future transmigrations,
the following gatha which
You are
like one
Ever deceiving
you and
robbing you
and
strolling
and
clings
to
externals
and
in-
Saiigha.
It
is
difficult
enough
so
if
restlessness
is
gatha:
You take
losing all benefits of the
Dharma and all
screen
(additional) screen.
grief after
of)
dhyana.
Those
that
Tao
tempt,
they
will
stinking skin bag
its
Buddha (when learning
them and which they
doubt
of
the
obstructing
it
Dharma
Though
when doubt
of
dead and hell-keepers'.
starving man
screens enjoys rest
elements in
all
this
when
beginning
to
practise
happi-
ness
of
zeal.
will not nly
sleeping should
left
leg
upon
the
left
one.
The
next
and
the
navel
are
to avoid
both strain
the
ear,
it
imperceptible,
with
a gasping
breath ties
on at night
out
for it is
(i) Entry
impHes
control
of
confused
think-
shows
a
sinking
mind.
be fixed
to
prevent it from wandering elsewhere. This is the way to regulate a sinking
mind.
follow
be
navel to
on
chest
relax the
disappear at
about
aforesaid, using the body
mind is
is
strained
or
stabihze it.
so that the
body is inflated.
not to
state and open
them.
state
(state).
The
The
Lotus
countless
thousands,
stay
skilful
discernment.
5.
Lucid
indestructible as a diamond
backslide
closed
before
developing
a
in
the
sutra's
words:
'Without
wisdom,
6.
of
meditation
requires;
(e) equalizing
(a) Practice
mind of a
if
he
fails,
he
should
are practised
First, the practice
(i)
Fixing
The
sutra
says:
*A
fixed
mind
and its stirred
above chih
come.
stop (chih).
floating
mind
meditation,
his
one.
(c)
Expedient
to
beyond
form,
as
contrasted
feels
at
chih is appropriate and should be practised to calm his
mind.
If
floating mind, the
chih is not
kuan,
he feels that his mind becomes bright, clear, still and
stabihzed,
this
be
pro-
perly
practised
method
state of
is now refined, he feels that his body is void
and
fond of the latter and
grasp it as the real. On the other hand, if he -knows
that
all
practice
of
chih.
If,
after
to
If he
except
to
untie
bonds.
Or
practise kuan
cross-legged
them and
chih-kuan,
his
circumstances) to practise the
of
twelve
(common
acts
ofdaily
objects
(as
explainedbelow).
of
anywhere, his
wrong thoughts
practice
of
chih.
How
should
which
walks
,
pro-
fitable
objective,
then
I
(klesa) as
practice of chih.
fundamentally
immaterial.
(dharma)
that
arising therefrom are
now
working
turns
in-
rise to
this thought:
If I delight in klesa and
speak of
If
If the practiser
arise therefrom,
cannot
be
found
anywhere; his false mind will come to an end. This is
the
to look
Thus
as
all the five
form? The
fundamentally
im-
should give rise to
good
and
evil
dharmas
nor shape. He
which
hears
and
the
flame.
The
practiser
is offensive
and from
confusing thoughts
perceived? The practiser
smelling an odour, it is
deceitful
and evil dharmas.'
(kuan) to look
He will thus reahze
chih.
perceives a
of
perception
 
thus
is
is
pleasant,
from
united
consciousness) will result,
followed by the
to beginners
of the
while
Mahayana
Path.
following
Bodhisattva
while
all circumstances is the
In his Commentary
the
following
gatha:
satisfied.
frees
one
from
all
cares
no
comparison.^
7.
MANIFESTATION
his
the
meditator
the
realm
of
(a) manifestation
of excellent
excellent
excellent
quahties.
selfand
and beasts;
manifestation of
realm
of
and
because of the
of
his
(effective)
practice
condition
of
of
body
of Bodhisattva
links in
the chain
(sarhskara), etc., of
past, present and future, he will fail to perceive the
existence
of
self
and
others;
he
in
re-
four
universals,
or
four
infinite
Buddha
states
karuna;
boundless
joy,
mudita,
on
seeing
existence: (i)
ignorance or
mind
to
the
same
yet
into
a
senses
times,
depression.
At
he
will
be
to
realize
evil
Tao and will
disturb
worldly
men.
At
his death, he will not meet the Buddha but will fall
into
he practises
heresies when
will disappear.
materiality
and
dhyana at will. These
practiser
requires, as
Chinese.
right Tao, we will find out
that
mara
grows
fiercely
as
with here. As to
by
the
frightening
they are animal
spirits. He should name and shout at them and they will
disappear
at
once.
or
appear
as
beasts
or
his
evil views
and delight
and am not afraid
text, and if he is a layman, he should recite
the
of them which are taught in
the
sutra.
3.
five
fearful
favourable
respectable men
and women
appear to
beasts
states
mind,
causing
his
good
Dharmas
and
mara
armies
To destroy
doing
mara
states, he should know that they are all unreal and should never worry
or
be
frightened.
Neither should he accept or reject them and give rise
to dis-
crimination. Directly
of his
mind and
(ii)
h^
fails
to
no traces,^
sacrifice of his own life,
remain imper-
the
(fundamental)
condition
of
suchness
of
the
region
manifest
itself
before
him,
with
all
mara
if they
form
of
her)
as
wife
or
husband.
An
ignorant
transformations
are
illusory
is
illusory
mind and
by
demons.
If
these
mara
states
a
the
peril
ot
Vaipulya sutras, silently repeat the mara-repulsing
mantras and
meditation,
the
pratimoksa.i
are too numerous
have
entered
the
mind
even
death
mislead
evil knowledge, evil spiritual power and evil dharanis (i.e. black
magic),
to
evil
encourage
him
to
break
so
ones
so
can know how to avoid them. To sum up,
the avoidance
will
the
following
gatha:
Discrimination,
thought
they
will
mani-
meditator
in dhyana,
trea^fCient.
water, fire
and air
if
they
are
treated
with the passing of
employ
spot and the
mind
is
definitely
Because illnesses
are caused
of order. This is
brought down, the
unreal
and
of
illnesses.
If
the
mind
is
therefrom.'
the puffing,^ expelling,'
be
3.
An
expelling
breath:
so
stood (and properly employed), they can all cure
ailments.
have been
the
vital principle (prana) and of abstaining from cereals, lest they
fall into
illnesses.
If
illnesses
field
understand only one
of these two
teach
it
to
? If we do not
teach it to
meditation should
deviating
from
it
for
causes of
illness? Discernment
state of the mind
these ten essentials are ful-
filled, recovery from
unreal.^ This is
liberated.
This
is
meditation
eye,
we
and
all things
destruction,
illusions because
we cling
reachs
the
right
position,
will
never
a
nirvana. He
ing and
thereby realize
his mind^ is vqid,
illusions
and
real
In
the countless
desires that
Dharmas and if
to
look
after
the
of
chih
meditation,
and wherein
a
thought
the
wholeness
hinders his
reahzation of
all
within all things
hke the wind, will
automatically flow into the
Tathagata (by)
will adorn himself with
realm and
forms in all Buddha
hold
the
(paramita) and
will
not
stray
from
the
a
mother, his retirement from the world, his sitting at a holy site
(bodhiman-
forbearance;
and
him'.
3.
Bodhisattva whose
The
his
mind's
Bodhisattva who
reahzes one
Buddha.'
The
Mahapacinirvana
difficult (to
(to
the
Mean),
sit
mind
is
complete
mentioned in
perception
kinds
of
Dharmaklya :
(i)
the
Lotus
Sutra,
presented
her
precious
gem
to
the
of
Sutra says: 'Persistent glori-
fication of the wisdom
conveying
the
mean-
ing
of
hberation
describe the fruit
'Even
the
void.'
Although
chih
to
describe
Hence,
being free from
of
form:
used by
requires
Amitabha Buddha and
calls his name.
(2)
will
be
in
vain.
before one
obstruction
has
all
impediments,
dormant within
6 and show
against
practice
of
meditation
according
to
the
Taoist,
T'ien
Taiwan and
Hong Kong
because
out
in
search
easy to
be
After
he
has
his body, breath and mind, his training
should
to
regulate
his
chih-kuan.
the false (and
then should
When all
of a
sudden it
fix
same
way
are several
ways ofstopping
By fixing
it on the tip of the nose where the meditator does not see his
breath coming
As
out breath as
method?
We
have
dealt
with
the
method
of
find out where a thought
arises, thereby stopping
from
exercise.
restraining
the
the real? 'Embodying' means understanding or
reahzing, and 'the
belong
already
to
the
past
therefore,
un-
void
stop
falsehood
which
wiU
vanish
by
itself.
When there is no more falsehood, that is reahty. As the
mind is in this
embodying the real consists,
contemplation
body
and
ends
this shows that
the
contemplation
that his false
mind which so
is the
earth, mountains
own body and mind;
are thus non-existent
this is
called contemplation
their existence
to a
If the grain is not sown and
is
left
in
direct
outer concurring
circumstance without
Every phenomenon
clearly
vanishes
and
by
breath
which
links
body
with
mind
through
important role
two phases:
(a) Practice
by counting.
account both. He should fix his attention on this counting
so that his mind
it back and
becomes
his breath
absolute state; they
illusory and unreal,
be seen ordy
rises and falls
'is' and is, therefore,
that contemplates.
there is no object
zation of
the
idea
of
returning
should
method.
When
chief
meditation
with
clear perception
we
cannot
translate
has
a
5,000
Chinese
eternal
Tao
it)
all
things.
I
always
look
into
that
which
Us
to contemplate
its boundaries.
MEDITATION
the frontier,
he wrote
the Tao
Teh Ching.
arbitrarily given
the eternal is indescribable.
material
names are
invented if
the immaterial
and the
material are
have
different
which
accord with
to the correct
down
on
paper.
If
the
thinking
process
had
have served
that even
or
his first
I.
THE
MODE
OF
PRACTICE
There
avoid interference
erect
opened slowly and the
upon the
right one
as
(side of
(side
beginners cannot take the
half lotus
provided
the
its disappearance.
after
stomach
will
be
lowered
automati-
crossed thumbs.
lightly holds the
meditator likes.
(v) Strain
should be
and at ease.
(iii) The eyes
people urge
slightly opened
meditator is not inclined
the
palate
to
from giving
and
dis-
appear
to put an end
to rising thoughts. If
ing will gradually
thoughts cease of
to thoughts but the very
idea
innermost'. In
general, when
be looked
cannot
is properly cleansed,
practice of
meditation his
numerous.
Tliis
ness,
and
with
to
dis-
take a
natural attitude,
duration.
If
he
for forty
wUl obtain
better results.
(iv) Morning
favourable
times.
However,
if
parts of
rule.
them
breathing,
he
will
and expand and
contract when one
their
Then,
since
a
fuU
supply
of
dioxide breathed
belly.
When
breathing
of
the
lungs,
expanding
with the law
but
below the navel
be
gradually
deep
breaths should be slow,
lungs
and
pushed
the meditator
than for
that
appropriately
active.
Correct
contract
very
suitable for me and this is why I mentioned it in the first edition
of this
advise
my
readers to practise natural breathing which is free from all impediments.
3
The
the
essentials
of
the
as
during
and
the
mouth.
the exercise, he
(vi) Every day, fine
and inaudible breathing should
each
meditation.
(viii) This breathing exercise, before and after each meditation, should be
made where there is abundance of pure air and should last
from five to
in which
the pit
spine
with the
why
this
and
then
descends
to
return
to
the
then descend-
respiration through
practiser can
breath.'
sweating
at
night,
followed
ignorant
to
know
a
httle,
but
was
to be
only
two
or
three miles from a town, but when I went there with my
brothers
my
returned home, I would
state of my
remember how in
every
afternoon
with
fever
perplexed.
In
nothing
and
iller.
3.
whose remedies
unexpectedly I awakened
to the teaching,
from
I was
forgot all
intemperate habit
of eating
in
the
morning,
between
When
I
reached
meditation. At
afternoon
in
ten.
time
the
soon
felt
some
point
of
of
are
be
natural
slowly
months later,
interruption until it gradually became
natural. At the same time, my health improved day by day.
Previously
weak after walking one
go
I
soon
with crossed
legs as usual, I could hardly keep this position as my
whole
body
trembled
This started
some eighty-five
lasted for six
stunned
by
it
all.
my
daily
in meditation,
the heat
former
ailments
disappeared
mountain
with
friends,
I
the way under a
they
were
as)
yin
attach much
intervals. When
I was
because
this
practice
was
there
(Umited) inteUigence
conclusion that
the
best
the Buddha's dhyana-samadhi.
the
practised meditation
ten
light
on
the
practice
found that
eastwards
the
navel.
yoga.
open
air;
retired
(in
the
reahzed and every
deal with
it here
word
'forgetfulness'.
this mistake
succeeded in
them, but
achieved results.
for quick
results. Most
even thought
that I
ends in
used
to
foot;
meditation
We
individual.
be
frustrated
when
seeing
others
them
only
a
few
months
even
after
several years of meditation during which their bodies and minds have
been
night.
They
the
apphes
to
practiser
get up
idea is
Children are
encouraged by
possible
trouble.
much, quickly
practice of
meditation, I
morning,
when
I
was
ceived
many
been
swaying
to
the
will
meditation?
A.
working hard, one should walk about
slowly to relax before
one feels tired
a
Uttle
to
avoid
falling
into
drowsiness.
after sitting in
do
a
sitting in
Q.
I
night;
morning.
Q.
will be empty
was rid of all
of
June,
and does it
that this
by
if in-
my
thoughts
were
very
numerous but a few months later, I made some progress and was sometimes
entirely free from
felt as if I
assailed
by
thoughts;
and am
do?
A.
to
preserve
this
state.
practice, you will
to turn
inward your
meditation to
no fixed place where they arise, you
will
attain
which
A.
relax them, and
it
becomes
imperceptible
for
A.
Q.
Is
but
all about one's illness.
after a meal?
What
does
this
mean?
meditation is not really
I
do?
A.
should
resur-
on
the
inches above
cushion
but
looking
for instance, returning
clingings
is
one, and
be
linked with the second one). This is only possible when the
rise of
I get rid of it?
A. This is because you chng to it. If you look
into
the
unreaUty
of
your
body
attachment;
thus
practise
the
counting
method,
my
count-
this
a
good
concentration is
can concentrate on the
in
that
these
two
methods?
A.
an
illusion
and
is
recovering
that
health,
and
then
and Hmbs
my
surprised that I
did not notice
and felt
another inner
wet with
head
Don't
be
intense, lead it
belly,
in
freely
and
the
meditation
in the afternoon and in the evening before going to bed, I do not
feel
vibrations
flowing vital
principle reaches
when
it
dental? What do
through
are not
without
the
fiftieth
my
perspiration
energy
is
hernia and
meditation,
my
neck
and
back
became
very
psychic
heat
con-
tinue
Q.
After
a
the
correct
freely in
over
a
increase the
be
left
on
numerous
thoughts?
A.
thoughts.
Q.
What
do
your eyes to
to
to
its
origin
so
meditation.
Hence
the
different
results.
Q.
After
my
the morning
lower belly;
neck. The following morning,
before
going
to
failed
late at night
It
further of
feel
at
all
absent,
demons in
their medi-
during
surprised and im-
mediately kept his
girls refused
Buddha's name.
devotee
demons
vision created
power
of
quaHties,
hitherto
dormant,
has not
moving
in
sympathy
hot.
When
and
enters
on the left and
right sides of the
the
contraction
and
expan-
his head
and goes
or
rises
meditations.
an
astronaut.
But
Yin
of
of
ex-
Shih Tsus Experimental
the Buddhist
thought
for in-
and
to the ceremonies,
I
continued,
of
dhyana,
my
first
sensation
was
that
my
sides
sole and
body and reaches
6.
connects eight
psychic centres.
the
shoulder,
about
the
minute
crown round
an electric
left shoulder
to my
something
showed that
the four
wei and
understood the
nervous
system
and
took place, it
the
ending
channels
vibrated, causing
without the least
reduces the scorching
like a
wheel with
part
Buddhist Scriptures call this the appearance
of the great
void.
Then
(seemed) as
the left and then
of each way. This final circling
of the waist
mo
of
to the
of
times.
through
the
jen
descended
either way.
the
crown,
twice
descended
to
to left,
shoulder with
the same
number of
both my legs and
and
then
from
between
the
systematic.
Before
but
middle
These involuntary circular
incon-
out
bent and straightened
When it reached the
the
of
(the
middle
of)
descending first
times.
After
swung in quick circles
the
times,
circle round
left and again
all
minutes each time.
it circled
spine
 
my back arched
of times.
When the
saged up from my
body
rubbed me all
in
order^
Was
in:
months after which
the
be
the
Apertuie
of
guru No Na^ who
participating in the four
previous meetings had succeeded
Vairochana
temple,
I
receive
had to be
repeated one hundred thousand times, but since I had only a few
days at my
disposal, I did
After the first day, I stayed in a
lodging house
crown
rebirth in the
technique
which
consists
in
technique
which
consists
in
the heart (centre). (When
experience of
testines.
the central channel which, untill
then, had
crown of my
his
the stalk
consequently
few more
enter
result spegdily.
Dharma, one should bury
potentiaUty because
used his
body.
after
achieving
engulfed all my
was
preceding day. Then I felt in my lower belly heat
as
light and
•
a transparent brightness.
On the fourteenth all my body radiated with both its upper
and lower
On the eighteenth,
much
brightness Hke a searchhght shining upon the four quarters while
my
con-
sciousness
roamed
about
in
to rigid control,
same
constitution
of each. For instance, in my own experience, v^hen the
vital
the
inner
circu-
tired after
only
a
first, I
I found
nothing wrong
unable to present
was to reaUze it
to
to
reaHze
the
Buddha's
principle is stored, it
warm, or
visuaUze the
vital principle
gates, the other
the
base
of
is
being
to
third gate will
crown of
It
pretext is
either lack
When
A
may be wet
relax
this
spiration
if
we
disregard
mens
sana
in
corpore
sano,
expresses
the
ideal
of
self-cultivation,
to follow
a method
that looks
count your
mouth
practise
the
anus
to
pierced through. Then (the
faculty of seeing,
rises up the
and
Palace
(the
heart)
be-
fore
your hands, rub the
a
Then raise your
hands slowly over
scorching effect of the
promote
free
passage
of
to
make
a
prana;
and
inhaling
without
arms,
thus
forming
another
circuit
nerves
notes,
could only
4,
failed miserably
when I walked in
enabled me to
period which
of saliva, rinse with
invigorate
this
organ
of
cir-
culation.
make six times
'Hsii ', the
The
number
thirty-six
of
360
degrees.
This
method
was
employed
by
to famiUarize
when you breathe in
to
Whoever
The best voice
of the
for the hidden
defeat
a
because
was so
When the late
through an uninhabited
further unless
it with his
in
Tibet,
ImmortaHty is its
with that of
people and sometimes
swallow
for
the
hfe
easily
exceeds
the
the
In the
Teaching Series
The
master
shows the
awakening or
has
his
forced
to
practise
would be
teaching is for mature
role
but
the
microcosmic
orbit
technique,
by
eHminating
It is very difficult
the
third
to greet
the
knee
of
cultivates
the
to
practise
quaHties will manifest and his
inmost teacher wiU appear to guide him.^ This master is but
his
the most
cut
down
cut
down
the
former
of meditation
musical
to meals serves
alphabet
seven
meanings:
(i)
Bodhi
mind,
(2)
Dharma,
(3)
non-duaUty,
(4)
Dhar-
the
midst
of
for liberality.
Ajmta: 'Thorough
Buddha
to
the
central
Bodhisattva,
guardian
left
and
reborn;
the
third
stage
of
the
path.
Andsrava:
; tathata
is
suchness,
thusness,
i.e.
such
is
its
nature.
phenomena.
Bimbisdra:
A
the way thereto (marga).
and
Dharma
successor
of the Lotus
of
ninety-one.
consists in
thought,
thereby
stopping
of the
a
Bodhisattva
who
school.
Fa
GrdhrakUta:
The
Hsu
Yun:
Also
transmigration.
Kinnara: Heavenly
musicians noted
Kuei Shan
Buddha; a
Siddham sutras
Tsu: Also
called Li Erh and Li Po Yang; he was born in
604
B.C.
and
Po
of the
(noumenon), the unreal (phenomenon) and the Mean
(the absolute) that
unites them. It derives from the sixteen samadhis in the Lotus Sutra,
Chapter
24.
Lotus Satra: Sanskrit, Saddharmapundarlka Sutra. Expounded
by
years of the fifth period of His teaching, in which
He
revealed
possessed
them so
treatise
will attain
Buddha's left with
according to
the Lotus
Sutra, presented
who
on
(2)
its
blue,
(5)
its
for
the
omnipresent
attainment of
wise and
knowledge
of
preaching.
by
means
of
meditation
on
path
to
enlightenment'
stages
which
mind.
Pratimoksa:
the
250
Precepts
Pundarika: A white lotus blossom
which
stands
chief
tenet
with
ability
to
expound
all
Dharma
doors
Szechwan, China,
is his
to see myriad
translation.
Siitra
of
Contemplation
of
Western
Paradise
of
Bliss.
Svalaksana: Individuality, personal, as
a
centres.
truth,
reality,
self-nature,
the Pure
Tsu.)
Tathdgata: He who came as did all Buddhas,
who took the absolute
reaUzing and
tenets
thus
attempting
(treatises).
mountains
of
Tung
Shan
sect
(Jap.
China, founded
connects
thirty-one
Tung
sect
Qap.
the sole and
the
back of
the body and reaches the shoulder, veering to the neck, the
comer of the
mouth and the
mountain, disciple
of Kuei
the ninth
side
of
along
the neck,
then behind
the ear
ending in
Yen
Shou:
The
upward
and
leg,
skirts
reaches
the
shoulders, turns upward to the throat and ends in the inner
comer of the eye
Yin
Wei:
A
side
head; it connects fourteen
by
ofYung
Patriarch for instruction and
50,63
93. 94. 95.
78
79
233
30
store,
166
the
eighth,
65
Consciousnesses,
meditation
on
the
six,
23-6
211
Maudgalaputra,
86,
87,
106
Medical
160
60,
65
Touch
in
1898.
His
Silcang,
an
en-
Master
was
the
Venerable
sects
of
China.
to be'.
so
that
each
reader
can
Contemplation
ofAmitayus
details
the
while Yin