Tiantai Master Zhiyi's Oral Instructions on Chan Meditation
The teacher says: To practice mindfulness of breathing, one must understand that form and mind depend on each other through the breath. It is like fire relying on fuel to produce smoke. By observing the clarity or turbidity of the smoke, one can discern whether the fuel is dry or damp. Similarly, by examining whether the breath is gentle or coarse, one can perceive whether the mind is true or deluded. Practicing this mindfulness is like watching the clouds to reach the shore, adjusting the oar to recognize the current, so that the boat may safely cross.
The teacher says: When the body is at ease, the mind becomes upright, just as clear oil makes a lamp bright. Therefore, to cultivate mindfulness, one must first settle the body. Settling the body means harmonizing the winds within it, preventing them from clashing and causing disturbance. What are these winds? They include the moving wind, the rising wind, the winds in the joints, the winds in the hundred channels, the wind in the sinews, the wind of strength, the wind between the bones, the wind in the waist, the wind in the spine, the upper wind, and the lower wind. Each of these winds has its proper place and should not become disordered. If they become disordered, harm arises. In severe cases, it leads to madness or collapse; in milder cases, it causes imbalances between emptiness and fullness—emptiness brings itching, fullness brings pain. When the body is plagued by pain or itching, how can one focus the mind? Those afflicted by madness naturally lose their ability to speak clearly.
In all actions, whether moving or still, one should first bring this awareness to mind before engaging in the activity. If not, coarseness and subtlety will clash, the new and old will conflict. Just as rules are meant to restrain wrongdoing, how can one achieve stillness without this practice? Let me give one example; the rest are similar. For instance, when about to sit down, first think: "I will sit there, and it is a certain distance from here." As you place your foot down, gently extend your breath and gradually relax your body. Let the settling wind arrive gradually and the moving wind depart slowly. The same applies to all other postures and actions. This kind of mindful awareness is called settling the body.
The master spoke these verses:
Progress and rest follow a proper sequence, Coarse and subtle do not conflict.
Like a well-trained horse, Whether it wishes to go or to stay,
Always be mindful of this, And settle body and mind into meditation.
The master said: Whether walking, standing, sitting, or lying down, one should always maintain mindfulness. However, lying down too much leads to dullness and lethargy; standing too much causes exhaustion and fatigue; walking too much stirs up restlessness, making it difficult to focus the mind. Sitting has none of these drawbacks, which is why it is most commonly used.
Practitioners should dwell in a quiet, secluded place and sit in full lotus posture. For women, the half-lotus posture is suitable. Keep the body upright and relaxed, allowing the limbs to rest naturally. Arrange the bones and joints so they align properly, neither leaning nor bending. Loosen the clothing and belt. If any discomfort arises, make slight adjustments to find a comfortable and balanced position.
Gently place the left hand on top of the right hand, letting the tip of the left little finger rest on the base of the right thumb. Lower both thumbs slightly, just touching each other. Relax the jaw, part the teeth slightly, and gently raise the tongue. Exhale fully four or five times. Then gradually level the gaze and slowly, gently close the eyes—do not squeeze the eyelids too tightly. Allow the eyes to remain softly unfocused.
The master then spoke a verse of admonition: