Chapter 10 - The Practice of Meditation

I have been practising meditation for more than twenty years. What is "meditation" after all? What benefit can we get from it? How will the study and practice of meditation lead to enlightenment? Now I will tell my readers that real meditation and getting enlightenment can be analyzed as the following:

1. Understanding all kinds of causation - A man who has got enlightened understands the causes and karmic relationships in the three or even more times. This kind of understanding is clear and definite, not vague or fuzzy. We call it the understanding of one's own mind , which refers to the full knowledge of all kinds of causation and their origin and development. Everything shows up; nothing is left unknown.

2. No unhealthy thought (Non-thought) - In the last chapter, I have discussed a lot about non-thought. Non-thought is the sign of extremely deep meditation. Without it there will be no extremely deep meditation at all. At this point, with all the unhealthy, improper and evil thoughts gone, one will get the three kinds of feeling: comfort, extensiveness and boundlessness, which are usually called "peace and relaxation".

3. Supernatural power - Since the mind at this point has shown Dharma nature, it will naturally bring about supernatural power, with some brightness shooting into every corner. The supernatural power is not intentional performance, but the spontaneous overflow of the brightness of the Dharma nature, which comes naturally.

4. Independence - The word "independence" covers an extensive area of meaning. "Nothing can stop you" is independence and "nothing can bind you" is independence. The ten kinds of independence described in The Avatamsaka Sutra include: (1) the independence of life; (2) the independence of mind; (3) the independence of predisposition; (4) the independence of karma; (5) the independence of birth; (6) the independence of liberation; (7) the independence of vow; (8) the independence of supernatural power; (9) the independence of the Dharma; (10) the independence of wisdom.

I was empowered by Sakyamuni as the Buddha with Brightness and Independence, in which there is the word "independence". The practice of meditation can lead to independence. That is great perfection!

The practice of meditation is originally very subtle. From ancient times to the present, there have been a great number of people learning it. In ancient writings, it is most often described as both an indistinct and fine feeling and an instant understanding like some thunder and lightning that come all of a sudden. It requires that the inhale and exhale of breath should be very gentle, the external breath should be stopped and that the internal breath should be kept. It also requires that the body weight should be lost and finally the internal breath, pulse, metabolism and all the attachment of the mind should be stopped.

In this way, one can attain,

• Self-emptiness.

• Self-understanding.

• Self-appearance.

Is the ancient description correct or not? I think it might just as well be correct. After careful thinking, one will find that the principle is originally very simple. However, the variations in it are too complicated. There are many methods for practising meditation. As long as the nature of the true thusness can be uncovered, any method will be good.

The practice of meditation can go wrong in different ways, about which I give the following sketchy analysis:

1. Dull meditation - If one gets concentrated in absolute emptiness, he will be like a withering plant or dead ashes; he will lose all vitality and develop every kind of illness.

2. Unconsciousness - If one gets concentrated in a maze, he will lose consciousness and rationality, constantly muttering to himself.

3. Disrespect to Buddhas - If one gets concentrated onto oneself, he will become full of himself, as if he were the most revered and he will show disrespect to Buddhas and Root Gurus.

4. Ghost shadows - One may also get concentrated on gods and ghosts. When that happens, he will often see shadows of ghosts or gods who make their appearances to haunt the residence.

5. Attachment to some wrong view - If the practitioner gets too attached to some wrong view, he will never get enlightened; instead he will often lose his temper and slander Buddhas and curse monks.

6. Wondrous pleasure - If the practitioner gets concentrated on the Dharma taste, he will become addicted to the Dharma pleasure and forget to move forward in his cultivation.

7. Lunatic - If one gets concentrated on some illusory realms, he may laugh or cry as the realm changes and lose self-control in new situations.

8. Supernatural power - When one obtains supernatural power, he may become attached to it; as a result he may enjoy attending to worldly affairs at the expense of enlightenment.

Those are the common mistakes made by practitioners of meditation and witnessed by me, Living Buddha Liansheng, Sheng-yen Lu, in this world and at the present time.

Practitioners suffering from these illnesses have been asking me for cure.

The practice of meditation is very complicated and lands the practitioner in a hundred and one realms, with eighty-four thousand misleading pathways. As a result, one has to be cautious!

Personally, I think, the person who wants to practise meditation has to have an intelligent teacher and follow a good sequence of learning, in which one progresses step by step. The beginning practitioners should at first lay a solid foundation. For example, the method of the four preliminary practices in Esoteric Buddhism can offer a good beginning in the sequence of practice. Only when the foundation is solid enough can one go further to the next stage in accordance with his attaining power.

The practitioner of meditation without an intelligent teacher is like a blind man fumbling an elephant, never getting a full picture of things.

Practising meditation in the wrong sequence is certain to lead to confusion.

Since I have made the vow to convert sentient beings all my life and not to abandon a single one, I am willing to publicize the "preliminary method", "Tantric method", "advanced method" and "fruiting method" (method for Buddhahood), which I practised in the past more than twenty years, with the intention to make their original meaning,

Be as clear as the sun.

Throw light on the whole world.

Somebody said to me, you yourself practised meditation for only three months before your enlightenment. And soon after that you set up classes and took in disciples. Your disciples also followed suit, they ran their own classes for their disciples.

I replied,

Sakyamuni did not get enlightened until he had practised meditation for six years.

Grand Master Hui Neng did not get enlightened until he had practised meditation for nine years.

I, Living Buddha Liansheng, Sheng-yen Lu, did not get enlightened until I had practised meditation for thirteen years.

I did not have superior root, but I have perseverance.

I hold,

The meditation of great perfection (Atiyoga-Dzogchen) and the meditation of the Mahamudra in Esoteric Buddhism are different from the meditations of the Zen School, the Emptiness Sect, the Nature Sect and the non-Buddhist teachings.

The practice of meditation in the Great Vehicle of Buddhism consists of the great and small tranquillity and contemplation of the Tientai Sect, both of which need much practice.

However, in Esoteric Buddhism, one can become a Buddha with his present body, emit some rainbow light, and can become a Buddha of the Dharma body. So it is the way leading to complete liberation.

So I know they are different.

The meditations in heretical teachings lead to anything but complete liberation.

We know that the practice of meditation of the Mahamudra in Esoteric Buddhism is to practise the extreme profound consciousness , while the Consciousness ("Mind" only by Maitreya) - Sect of the Great Vehicle also makes use of consciousness to practise.

I hold,

In the Consciousness-only Sect, the practices from "the concentration of mind" to "the Tathagata's mind" are all in the range of consciousness-only, which is the alaya-consciousness, the eighth and the most fundamental of the eight levels of consciousness.(Alayajnana).

While Esoteric Buddhism goes directly to the abaro-consciousness.

The practice of meditation in Esoteric Buddhism is different from that in Exoteric Buddhism. For instance, Esoteric Buddhism is characterized by "immediate break (Khregs-chod)", "free movement (Thod-rgal)", "the emptiness of earth, water, fire and wind", "the five kinds of greatness and the five kinds of light" and "the four kinds of joy and the four kinds of emptiness".

The practice of meditation can be classified as:

• The meditation of non-Buddhist teachings.
• The meditation of the Consciousness-only Sect.
• The meditation of the Madhyamika School.
• The meditation of the Zen School.
• The meditation of Esoteric Buddhism.

In my opinion, the highest pithy formula in Mahamudra in Esoteric Buddhism is the "six no's pithy formula" of the Guru Tilopa of the White Sect (Kagyupa) of Esoteric Buddhism, which is "no thinking, no pondering, no looking, no observing, no holding, and no seeking".

This "six no's pithy formula" is very profound in meaning.

It seems to be very simple.

In fact, it is very difficult.

The following hymn can prove that:

The self-nature of mind is emptiness.

He who knows that is sure to get wisdom.

Complying with the original nature one stays unmovable.

Then he understands that this is the way things are.

It so happened that the six no's pithy formula of the Mahamudra in Esoteric Buddhism is also "no thinking, no pondering, no looking, no observing, no holding, and no seeking".

It is really interesting to compare all this with the immediate break (Khregs-chod) and free movement (Thod-rgal) in the great perfection (Atiyoga-Dzogchen) of Esoteric Buddhism. And what will it be like if it is compared with the word "non-thought" in The True Buddha Sutra ?

For practitioners of meditation in Esoteric Buddhism, there is an important pithy formula, which is "I am a Buddha".

In that pithy formula, there are four important points:

1. The mind is itself a Buddha.

2. There is no seeking outside one's mind.

3. The mind can manifest itself as a Buddha.

4. Both the mind and the body are Buddhas.

These are the four great keys for me, Living Buddha Liansheng, Sheng-yen Lu, to think that I am the Buddha with Brightness and Independence.

Others do not dare to call themselves Buddhas, but I do. It is a fact that I have been empowered by Sakyamuni; why should I dare not to call myself a Buddha? Practitioners of meditation should understand the great pithy formula "I am a Buddha" and realize the four great keys by honest practice.

In my opinion, the practice of meditation had better follow a sequence.

That is normal. For example, the sequence of the True Buddha Tantric Dharma is: the four preliminary practices, the yogic response with one's Guru (Guru'Yoga), the Personal Deity (Yidam) method (the above belong to the external methods (External Yoga)), the treasure vase breathing/air, the dull fire-tummo, the middle pulse-Avadhuti (the above belong to the internal methods), the five wheels-Chakras, the five Vidyarajas-Krodhadevatas, the highest secret-Annutarayogatantra (the above belong to the secret methods) and great perfection - Atiyoga, Dzogchen, Zen and Ganges Mahamudra. (the most secret method).

However, it is true that there are some people with superior roots, who had already been great practitioners and who had got to very high realms of practice in previous lives. They do not need to practise in the normal sequence. Soon after the instruction by their Gurus, they can go right to the secret method or the most secret method. Those people, with very special roots, are the exception of exceptions.

The former case is the normal teaching.

The latter case is special teaching.

It is difficult to find a person with such superior root. However, if one does meet one and asks him to practise in the normal sequence, that will put him in great inconvenience. Therefore, only Super-Supreme Gurus with the best judgment can detect whether the disciple's root is superior or inferior, sharp or dull and what his karmic relationships in the previous existence are like.

The "ordinary mind" represents the truth. Why?

I give the following analysis:

To keep the ordinary mind in a natural and peaceful state,

Is to cultivate the mind.

If the mind is still attached onto taking, giving, destroying and establishing,

It is not the ordinary mind.

There have been many scholars of Buddhism analyzing and explaining the saying "the ordinary mind represents the truth". Some people say that it is to "let things follow their natural course"; others say that it is to "impose no restrictions upon things"; still others say that it means "having no joy, no anger, no sorrow, no pleasure"; still other explanations include, "make the doctrine and method natural" and "keep the thought on the original Dharma nature", to mention just a few.

The opinions vary greatly.

I said,

This ordinary mind is not one in its usual sense, but the ordinary mind of an enlightened person and an ordinary mind with no distraction (Defilement).

In Esoteric Buddhism, it is the ordinary mind with attainment.

For the practice of meditation, I prefer the "three principles with nine key points" of Kagyupa Guru Gampopa, which are great pithy formulas.

1. There are three kinds of balance - Relaxation is the key to body, slow breath is the key to speech, and non-attachment is the key to mind.

2. There are three kinds of comfort - The body is in good and natural condition. There is nothing to be moved. There is nothing to be taken.

3. There are three kinds of slackness - There is neither destruction nor construction. There is no exertion. The six kinds of consciousness move freely.

They all contain much taste of the Dharma.

What is it that some practitioners of meditation see images sometimes?

My answer is,

The sight of the Dharma body - The highest of the thinking wisdom.

I, Living Buddha Liansheng, Sheng-yen Lu, went to the Western Paradise and saw Sakyamuni and other Buddhas. That is the sight of the Dharma body.

The sight of Buddhas' reinforcement - Some practitioners get reinforcement from Buddhas and Bodhisattvas, and see images of their personal deity in space. That is the sight of Buddhas' reinforcement.

The sight of the Yin eyes - In general, a man with Yin eyes (born with Yin eyes for the nether world) or a lunatic (a lunatic is like an unsettled soul) can also see Buddhas, Bodhisattvas, gods, ghosts, etc. This has nothing to do with meditation. It is called the sight of Yin eyes.

Then what are the stages of attainment in the meditation process? In my opinion, the "stage of sight" is very important. For instance, the sight of Buddhas reinforcement can bring about confidence and the sight of the Dharma body will make the practitioner stay firm in his conviction. Then he will be care-free, worry-free and his wisdom will be perfect.

Then, "the stage of concentration" is also very important. In concentration, one's mind is in the frame of the ordinary mind that is firm and takes care of itself. In that stage of mind, one will get boundless joy, pleasure, brightness and emptiness, but with no attachment to them.

Moreover, "the stage of action" is of more significance. After one gets the sight and concentration, he will naturally get all the Dharma powers, which are beneficial to both himself and others and with which he can convert sentient beings into Buddhism and make progress in the Bodhi way. That is really wonderful application, which is what the Dharma body can do.

Lastly, comes the "stage of final attainment", Buddhahood, in which there is complete freedom and independence.

In the three vehicles of Buddhism, there exist some slight differences in concentration, action and the final attainment.

1. The small vehicle (Hinayana) - Neither others nor self.

2. The great vehicle (Mahayana) - Neither others, nor self and nor the Dharma, practising the Bodhi mind in the six Paramitas.

3. Esoteric Buddhism (Vajrayana) - The supreme secret (Annutarayogatantra) and great perfection (Atiyoga-Dzogchen), with no difference between emptiness and pleasure, emptiness and brightness, or emptiness and form.

There are three metaphors describing thoughts arising from practice of meditation:

1. Thoughts at first - like a waterfall.
2. Thoughts in the middle - like a stream.
3. Thoughts towards the end - like a calm lake.

At the end, all thoughts are removed and one enters the realm of concentration.

In the course of meditation, we also make the five great elements of the body cooperate with those of meditation, with good responses between them.

I make the following analysis:

• The stability of the body - The earth element.
• The warmth and heat of the dull fire - The fire element.
• The cleanness of thought - The water element.
• The lightness and peace of body and mind - The wind element.
• The integration with the void - The space element.

I tell the readers with great honesty that a practitioner of meditation should understand the key words of entering , staying and integrating and there should be perfect unification between the external and the internal.

Somebody asked me when and where I practise meditation.

I answered,

At any time and at any place.

To speak frankly, a man who is enlightened can meditate at any time and at any place.

Practitioners of meditation should do the same.

When a practitioner of Esoteric Buddhism has practised to the point of oneness (Yoga of one taste) , he is in fact in meditation at any time and at any place.

I say,

One can get into meditation while watching a movie.

One can get into meditation while listening to songs or watching dances.

One can get into meditation while eating.

One can get into meditation while walking.

And, I can say - One even can get into meditation while playing mahjong.

One even can get into meditation while having sex.

A very high realm in the practice of meditation is oneness (Yoga of one taste).

The saying that worry is Bodhi illustrates the meaning of oneness and the five poisons of greed, anger, ignorance, doubt, and pride are the five kinds of wisdom of Tathagata explains the idea of "oneness".

When one has got to the level of "oneness", he can go into Samadhi when in pleasure, when in pain, when threatened by ghosts or surrounded by gods, when confronted by good people, when confronted by bad people, when being together with others, when being alone by oneself, when practising with live consort (Karmamudra),when practising with visualize consort (Jnanamudra) when suffering from illness or when one has recovered from illness....

I use this one word "oneness" (Yoga of one taste) to express the rich meaning of this realm. This is the highest level of attainment one can get in meditation.

Not anyone can get to such a realm. There are very few people who can practise "oneness".

I tell the readers with great honesty that in this world, there is a man, who can go to dances, to a concert, to a wineshop for a drink, who is qualified for marrying one hundred and eight wives and does many other things without distraction.

I tell the readers that that man is me.

How can I?

I answer, "Because I have got to the stage of "oneness".

The "realm of oneness" is extraordinary.

How can a layman fully understand it!

The person in the "realm of oneness" can convert sentient beings in whatever he does.

Some people who read my words above may think I am already mad.

Living Buddha Liansheng has gone mad! Sheng-yen Lu has gone mad! He does not know what he is talking about. He said he can do anything! I know whether I am mad or I am sober.

The person in the "realm of oneness" stays in the void and keeps his mind in the void.

He is indifferent to everything.

He is fearless of everything.

I travel freely in this world of five poisons .

I make a wonderful use of the five poisons to convert sentient beings in the world.

In this Saha world, the practitioners of Buddhism should abide by many precepts in order to get single-mindedness , free from distraction, and avoid disorder and unruliness.

There are certain things they can do and certain things they cannot do.

(These precepts are meant for ordinary practitioners, who will break the precepts if they do not abide by them). However, when a practitioners gets to the "realm of oneness" (Yoga of one taste) or non-practice "in real earnest" (I stress "in real earnest" ), he does everything in meditation.

Whatever he does he is converting sentient beings.

(In the eyes of laymen, the person who has really got to the "realm of oneness" is of course breaking the precepts; since laymen cannot understand him, he will be slandered by many of them.) This is what the Buddha often described as "the realm beyond description in words".

In my opinion, a person who has got to the "realm of oneness" can live in one of the following ways,

1. Keeping the image of one who abides by precepts.
2. Retreating from the world and living in seclusion.
3. Feigning madness and acting like an idiot.
4. Ascending to the Buddhist country of supreme pleasure.

The practitioner who has got to the "realm of oneness" already has great power for stability and naturally has many manifestations of attainment, which are real, obvious and lasting. Such manifestations cannot be generated by lies, or by empty talks; nor can they be imitated by impostors.

Esoteric Buddhism is divided into the following realms:

1. The external secret - The precepts (The Yoga of single-mindedness one pointed yoga))

2. The internal secret - The internal method (The free-from-pleasure Yoga-away from crowd - (retreat yoga))

3. The secret - The supreme secret(Annutarayogatantra) (The Yoga of oneness (Yoga of one taste) )

4. The secret of secrets - The great perfection (Atiyoga,Dzogchen,Zen,Ganges Mahamudra. (The Yoga of "nonpractice").

The external and internal secrets in Esoteric Buddhism can be explained, while the secret and the secret of secrets are very difficult to be explained in a worldly fashion.

Esoteric Buddhism gets its name from the fact that it is really extremely secretive.

For example, there is a verse that reads, "Worship before the Heavenly Mother of Great Emptiness".

The various Esoteric sutras are all extreme secrets.

The Buddha gets understood in the supreme scripture.

The internal meaning is covered up by the six bounds.

(Arahats) Students of the internal or external methods or hearers have no access to it. The wisdom resides in the extreme secrets.

The above eulogy uncovers the internal meaning of the extreme secrets; (Arahats) students of the internal or external method or hearers have no access to them. That is all the internal meaning of the supreme text.

According to my knowledge, the part which is kept secret includes:

1. The internal meaning of the light drops (Bindu) in the human body.

2. The secret convenient converting method in the Supreme Samaya.

3. The meaning of complete "oneness".

4. The teachings not found in the sutras in the world.

5. The internal meaning of "non-practice".

When one reaches the "realm of oneness" or "non-practice" in his Samadhi, he will acquire supernatural power of miraculous transformations.

Relying on his power and virtue, he can make free use of the five sense organs and obtain the end of outflows . All these are manifestations of real attainment!

Having heard of the principle of "oneness" or "non-practice", some people in the world take over the phrases and shamelessly claim that they have got to the realm of "non-practice", and become so widely arrogant that they achieve nothing in their whole life.

Therefore, manifestations of enlightenment are of importance. After understanding the Dharma principles, one needs to practise diligently until he gets manifestations of enlightenment.

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