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A six step method for mind training

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Source: Master Chih I (538-598) 
Fourth Patriarch of the T’ien T’ai School



Breath is the source of life. When breathing stops the body is just a lifeless object and, because the nervous system no longer works, the mind just vanishes. So we see that life is preserved by breath which links body with mind and ensures their existence. Although you can’t see it, air moves in and out of your nostrils when you breath. So there is body and mind with breath linking and uniting them.


There are three practices in moving from the mundane to the sublime and the ‘main practice’ is essential for changing mental gear. Stopping (Chih or Samatha) gives the first hint that there is sunshine behind the clouds of illusion and Contemplating (Kuan or Vipasyana) is the technique that opens the doors to clear perception.


Count the breaths

Having regulated your breath so that it is neither tight nor loose, count slowly from one to ten for either in breaths or out breaths. Fix your attention on the counting so that your mind does not wander. If you notice that your mind has gone somewhere else and you have lost the count, go back to one and begin again.  With practice you will get good at this counting procedure. Your breathing will become so fine that it is almost uncountable.

Follow the breaths

Stop counting the breaths but focus your mind on following them in and out. In this way your mind and your breathing will become mutually dependent.  As your mind becomes more peaceful you will notice the lengths of your breaths and you will feel as if they pass through all the pores of your body. Your intellect is now quiet and still.

Stop following the breaths

Stop putting attention on the breathing and instead intentionally (yet unintentionally) fix your mind on the tip of your nose  While doing this you will suddenly notice that your body and mind seem to vanish and you will be in a state if stillness

Contemplate the breaths

Although this state of stillness is very pleasant the next task is to turn the mind back on itself. The in and out breaths will now appear to be like wind in the void and to have no reality of their own.  With practice there will be a clear feeling that the breath enters and leaves the body through all its pores.

Realise that breath and breather are inseparable

There will still be an impression of a subjective mind which contemplates the objective breath. These are viewed as two parts of a duality and the absolute state of the fundamental mind has not therefore been reached.  The ‘subjective knower’ follows ‘the breath’ as it rises and as it falls. But ‘rise’ and ‘fall’ are fundamentally illusory and unreal: like ‘waves’ that rise from ‘water’, they only appear to exist. The mind that rises and falls is not the true, underlying, uncreated self-mind. The self-mind is beyond ‘is’ and is therefore void. There is no subjective mind that contemplates and no object to be contemplated. Knowledge and its object vanish.

Realise pure being


There will still be an idea of no knowledge and no object. This is removed when the mind becomes pure and clean through not discriminating. The mind becomes still like calm water and contains no discriminating (unreal) thoughts. The return of the false to the real is like waves subsiding to reveal the water.


The ultimate source is The Six Profound Dharma Doors (Lu Miao Fa Meng) of Chih I but as this contains much abstruse jargon Yin Shih Tsu paraphrased it in Chapter 6 of his Experimental Meditation for the Promotion of Health. This is quoted in Charles Luk’s (Lu K’uan Yu) (1964) The Secrets of Chinese Meditation; Rider; ISBN 0 09 155091 2 and the above version is based loosely on that translation.


Saichõ and Kukai: A Conflict of Interpretations

                       by Ryuichi A

This article reappraises the interaction between Saichõ (767–822) and Kukai (774–835), founders, respectively, of the Japanese Tendai and Shingon schools of Buddhism. This new appraisal is based on the historical conditions in which these two men sought to introduce new types of Buddhism at the close of the age of Nara Buddhism, rather than on the conventional, idealized characterizations of the two figures as the founding fathers of their respective schools. What emerges is the unbridgeable difference
between Saichõ and Kukai in their interpretive strategies for delineating the role of esoteric Buddhism (Mikkyõ) in establishing a new order in the early Heian Buddhist community, a difference that presented itself as a persistent tension that underlay Saichõ’s alliance with Kukai from the very outset of their relationship.

Kuden The Oral Hermeneutics of Tendai 

December 2018
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Tao Te Ching

The Tao that can be told is not the eternal Tao. The name that can be named is not the eternal name. The nameless is the beginning of heaven and earth. The named is the mother of ten thousand things. Ever desireless, one can see the mystery. Ever desiring, one can see the manifestations. These two spring from the same source but differ in name; this appears as darkness. Darkness within darkness. The gate to all mystery.

Virtues of Kong-zi (Confucius)

道 tao; path, right way * 仁 ren, benevolent * 徳 de, virtuous * 禮 li, propriety * 義 yi, morality * 忠 zhong, loyalty * 恕 shu, reciprocity * 信 xin, trustworthy * 命 ming, destiny, fate * 天 tien, heaven, above * 理 li, principle *