Since I opened this site, several years ago, I’ve received many requests to be taught from persons living at the four corners of our planet. That we could meet is a practical impossibility, yet in the past it has been only during such face to face encounters that the Dharma has been transmitted during the more the twenty-five centuries of the Buddhist epoch.

It is tempting simply not to try the “impossible”, and that has been my reaction until now. After reflection, however, it seems to me that this reaction lacks the compassion which has always been an essential characteristic of the Lord Buddha’s teaching. Therefore, although this attempt may prove fruitless, and even ridiculous, I cannot allow the possibility of failure or ridicule to prevent my attempting to reach out, by the modern means now at our disposal, to bring the Dharma to those who seek it.

Therefore, despite tradition, here is my attempt communicate the Lord Buddha’s message to all those seekers who may benefit, despite the obstacle of space and time which separate us.

Your thought producing brain is far more complex than the most advanced computer. Therefore, you cannot rely on instinct in using it.

Appearances to the contrary notwithstanding, the reality presented by our senses is meaningless until our brain interprets it. Thus, in certain brain injuries the patient believes himself blind although tests show he can obtain information that only sight could bring. That part of the brain responsible for interpretation of visual input is not presenting that information to his consciousness. This demonstrates the essential func­tion of interpretation, to our understanding of reality.

Raw information is meaningless. Only our brains can give it meaning. This process is usually unconscious; but it may, in part, be raised to the conscious level. To understand the necessity of interpretation, and the possibility of conscious influence on that process, is the first step toward you discovery of your “Buddha-mind”.

In the Occident our traditional world-view  misleads us into confusing the product of our brains functioning (our thoughts) with ourselves. That this view is false will be demonstrated during meditation when we discover that our thoughts are not subject to our will. One may answer that this is false since I can decide to think of a certain subject and then think of it! However this common view overlooks the evident fact that the decision to think (of a certain subject) is itself spontaneous, and not an act of will (an example of infinite regression).

This discovery is the first step toward the realization of the non-existence of a “self”. Since this doctrine is widely misunderstood, I will explain its meaning. If you miss the nail and hit your finger, you will discover that this “self” exists, since it feels pain. Nevertheless, since this “self” is neither permanent nor independent (of external influences), therefore it is “unreal”; a characteristic it shares with all other phenomena.

These two products of our meditative inquiry (when their implications are fully appreciated) will naturally lead to a certain detachment. This detachment is the first benefit one gains from Buddhist meditation, the initial step toward Buddhahood.

“Zen” means meditation, and is the name of my school of Buddhism (the Lin-chi branch, “Rinzai” in Japanese). The teaching and practice of meditation has become our specialty, because it is the only recognized technique for becoming a Buddha. That is why the Zen school is called “crestayana” (supreme vehicle) and also the “vehicle of all the Buddhas.”

Now I will instruct you how to meditate. First, as to the physical position. Although many Westerners pride themselves on adopting the so-called Lotus, or semi-Lotus position, it is not necessary for those who find it uncomfortable. For the majority it is a deterrent, or at least a distraction. Neither are special garments, although tight clothing is not appropriate. You may sit on a low stool, with ankles crossed and use a cushion, but only to avoid that the edge cuts the circulation to the legs. You should sit only on the forward edge so that the spine is supported but not the legs. Sit as far forward as possible, just short of slipping off. The small of the back must be curved forward and the shoulders pushed  back with the head upright and pushing upwards as though to touch the ceiling. The eyes should be only half closed and focused on a place two meters (6 feet) in front of the base of the spine. The hands should be placed in the lap one on the other, palms upward, thumbs barely touching. It is unimportant which ankle or hand is uppermost, but you should adopt a uniform practice. To maintain this, correct position throughout meditation it is necessary to constantly readjust toward the ideal. Moving to correct your position is normal and necessary. Although this “parking” of the body is a necessity, it is only preliminary to meditation.

Now, when?, where? and how long? The best time is 11 o’clock, if this is im­practicable, avoid the period immediately after rising, after a meal, or immediately before retiring as these times encourage sleepiness. Meditation is not repose, it is an intense activity! (A preliminary tea, coffee, or cola; and a visit to the toilet are recom­mended in this regard.) The best place is a room where you will not be disturbed, above all don’t sit on a bed. The room should be cool, with fresh air. Absolute silence is not necessary since, as you will discover, your living body makes noise. An advanced meditator should try meditating in noisy places; if he can’t, it will show him, he has more work to do! Debutantes should not try to meditate for more than 20 minutes, once a day. To time this you may put a clock where your eyes are focused, although a stick of incense may be better as it doesn’t tick or imply “clock-watching”. At first it will seem too long; when it begins to seem too short and you are disappointed to stop, you should prolong it by five minutes at a time; up to, but no more than a total of one hour. It is important to meditate every day.

Finally, as to the meditation itself. Although you have parked your body, it will continue to function automatically. One of its functions, breathing, is semi-automatic and is, therefore, the ideal link between physical and mental functioning. Counting respirations has been universally recognized through the centuries as the perfect support for observing mental functioning. Inhalation and exhalation form one breath. It may be counted on one or the other but, again, a uniform practice is desirable. Beginners frequently note they are breathing unnaturally rapidly and are matching their breathing to their counting rather than the contrary. The remedy is to exhale and wait until your body naturally takes the initiative of inhaling. Never count beyond ten; then recom­mence. Once mastered, you will begin to notice that your mind is spontaneously thinking of other things. This observation is the very heart of meditation.

The correct attitude is that of a mother tiger, hungry and desperate to feed her young waiting in the tall grass, completely still, but intensely alert, every muscle posed to pounce on a passing prey. You are that tiger but your prey are your thoughts! However there is this difference: while the tiger is intent to seize her prey, you must strive toward indifference and, finally, complete detachment.

When you have learned to be detached from your thoughts, detachment from other things will be relatively easy. A state of general psychological detachment has a name in Buddhism; it is called “samadhi” (see The Cat’s Discourse, on this site.) One who is in a state of samadhi is experiencing directly his Buddha nature. According to some masters (with which I would agree) for that time, he/she is a Buddha.

When this Buddha-nature becomes constantly available to you, the prison of illusion in which you have lived will open its doors and you will unite with your karma. Once the initial exhilaration is over, there will be neither joy nor sadness, but a sense of infinite satisfaction and well-being generating intense compassion toward all beings. One has become a Buddha and capable to helping others.

You will be sure that you have “passed to the other bank”, nevertheless you will recognize the desirability of confirmation by a recognized master and should seek one without delay.

Take care of yourselves, yours in Dharma,

MING QI (Lily-Marie Johnson)

Buddhist nun and Zen master

P.S. Be careful of false “masters”. I’ll be glad to counsel you. Let me hear from you about your experiences in following my advice. M.Q.