Mindfulness – Simple Instructions
1. Find an appropriate place to sit, some place quiet where you will have few distractions.
2. You can arrange some cushions on the floor or you can sit in a chair. Sit comfortably, keeping your back straight.
3. You can close your eyes or leave them half-open.
4. Relax. Take a few deep breaths. Let go of any thoughts about the past or anticipations of the future. Begin to breathe naturally.
5. Focus your attention on each in and out breath. Try to stay in present moment. Place your attention only on your breath as it is rises and falls.
6. Count your breath. Each in and each out breath count as one. Count up to 10, then start over at 1.
7. If a thought other than one about your breath enters your mind, simply dismiss it, and then returning to counting, beginning at 1.
The Six Subtle Dharma Doors, taught by T’ien-t’ai master Chih-i, based on instructions by Yin Shih Tzu.
The Six Subtle Dharma Doors center on breath and is a thorough method of meditation.
The method consists of: (1) Counting the breath (shu), (2) Following the breath (sui), (3) Stopping (chih), (4) Contemplating/seeing (kuan), (5) Returning (huan), and (6) Refining (ching).
1. Counting (shu)
Regulate the breath so that it is even and rhythmic. Count slowly, from one to ten, placing the count on either the inhalation or the exhalation, not letting the mind wander. If notice that your mind has strayed, go back to count one and begin again.
As you become comfortable and proficient with the counting method, your breathing will become so regular and subtle, that you will no longer need to count.
2. Following (sui)
When counting is no longer necessary, practice the method of following. Just follow the breath going in and out. As in counting, if the mind wanders simply bring your attention back to the breath. As practice progresses in this method, breath and mind become one. It will feel as if the breath is passing through all the pores of the body, and the mind is peaceful and still.
3. Stopping (chih)
Once the method of following has been mastered, the breath still may not be subtle enough. Stopping, then, is the next step. Here, the entire practice consists of simply focusing the mind on the tip of the nose. As this method proceeds, the practitioner should lose his or her constant awareness of a physical body and mind, indicating entry into level of deep quiescence.
4. Seeing (kuan)
The seeing method is visualization. It is also called “turning back the light of the mind upon itself.” Visualize the breath coming in and going out of the body. Eventually you can mentally observe the breath entering and exiting through every pore in your body. When the light of the mind is turned back in this way, the practitioner should see that all things are empty and without a substantial reality of their own.
5. Returning (huan)
After practicing seeing for some time, follow up with returning. The practice of returning consists of two steps. First involves visualization. Having already visualized the breath, the mind is now attuned to the art of intelligent visualization, which differs from intelligent activity. The aim here is to dissolve the duality between the mind that contemplates the breath and the breath that is contemplated. This opens the way for tracing the origin of one’s thought back to the fundamental, true mind.
The second step is to understand that like the breath, the mind also rises and falls. This is likened to water that rises in waves. Waves, however, are not the water. Thus, the mind that rises and falls is not the true mind. We look into true mind and see that it is uncreated, beyond ‘is’ and therefore, empty. As it is empty, there is no subjective mind that contemplates, and since there is no contemplating mind, there is nothing contemplated.
Going back to the true mind in this way is what is meant by “returning.”
6. Refining (ching)
In returning, there may linger some idea of returning. The first step of refining is to clear the mind of any vestiges of this thought. The second step of refining is to keep your mind like still water, with all random thinking and discrimination stopped. In this way, you can observe your true mind.
In observing the true mind, one realizes that it does not exist apart from the random thinking mind that discriminates. It is like the waves disappearing on the surface of the water. This is called pure realization.
In The Six Subtle Dharma Doors, counting (1) and following (2) are the preliminary practice. Stopping (3) and seeing (4) is the main practice, and returning (5) and refining (6) are the concluding practice, or the “fruit of the meditation.” Stopping is the chief training, and seeing is its support.
Here ends the instructions on The Six Subtle Dharma Doors.
For further explanation on this meditation technique, see this post.