I sent this to my wife, R, today since we’re going to start sitting together.

MEDITATION INSTRUCTION

By Sakyong Mipham Rinpoche

The practice of mindfulness/awareness meditation is common to all Buddhist
traditions. Beyond that, it is common to, inherent in, all human beings.

In meditation we are continuously discovering who and what we are. That could
be quite frightening or quite boring, but after a while, all that slips away. We
get into some kind of natural rhythm and begin to discover our basic mind and
heart.

Often we think about meditation as some kind of unusual, holy spiritual
activity. As we practice, that is one of the basic beliefs we try to overcome.
The point is that meditation is completely normal; it is the mindful quality
present in everything we do.

That is a straightforward principle but we are continuously distracted from
coming to our natural state, our natural being. Throughout our day everything
pulls us away from natural mindfulness, from being on the spot. Our natural
tendency to rush means that we’re rushing past opportunities. We’re either too
scared or too embarrassed or too proud or just too crazy, to be who we are.

That is what we call the journey or the path: continuously trying to
recognize that we can actually relax and be who we are. So practicing meditation
begins by simplifying everything. We sit on the cushion, follow our breath and
watch our thoughts. We simplify our whole situation.

Mindfulness/awareness meditation, sitting meditation, is the foundation of
this particular spiritual journey. Unless we are able to deal with our mind and
body in a very simple way, it is impossible to think about doing high-level
practices. How the Buddha himself, having done all kinds of practices, became
the Buddha was simply to sit. He sat under a tree and he did not move. He
practiced exactly as we are practicing.

What we’re doing is taming our mind. We’re trying to overcome all sorts of
anxieties and agitation, all sorts of habitual thought patterns, so we are able
to sit with ourselves. Life is difficult, we may have tremendous
responsibilities, but the odd thing, the twisted logic, is that the way we
relate to the basic flow of our life is to sit com-pletely still. It might seem
more logical to speed up but here we are reducing everything to a very basic
level.

How we tame the mind is by using the technique of mindfulness. Quite simply,
mindfulness is complete attention to detail. We are completely absorbed in the
fabric of life, the fabric of the moment. We realize that our life is made of
these moments and that we cannot deal with more than one moment at a time. Even
though we have memories of the past and ideas about the future, it is the
present situation that we are experiencing.

Thus we are able to experience our life fully. We might feel that thinking
about the past or the future makes our life richer, but by not paying attention
to the immediate situation, we are actually missing our life. There’s nothing we
can do about the past, we can only go over it again and again, and the future is
completely unknown.

So the practice of mindfulness is the practice of being alive. When we talk
about the techniques of meditation, we’re talking about the techniques of life.
We’re not talking about something that is separate from us. When we’re talking
about being mindful and living in a mindful way, we’re talking about the
practice of spontaneity.

It’s important to understand that we’re not talking about trying to get into
some kind of higher level or higher state of mind. We are not saying that our
immediate situation is unworthy. What we’re saying is that the present situation
is completely available and unbiased, and that we can see it that way through
the practice of mindfulness.

SITTING MEDITATION PRACTICE

At this point we can go through the actual form of the practice. First, it is
important how we relate with the room and the cushion where we will practice.
One would relate with where one is sitting as the centre of the world, the
centre of the universe. It is where we are proclaiming our sanity, and when we
sit down the cushion should be like a throne.

When we sit, we sit with some kind of pride and dignity. Our legs are
crossed, shoulders relaxed. We have a sense of what is above, a sense that
something is pulling us up at the same time that we have a sense of the ground.
The arms should rest comfortably on the thighs. Those who cannot sit down on a
cushion can sit in a chair. The main point is to be somewhat comfortable.

The chin is tucked slightly in, the gaze is softly focusing downward about
four to six feet in front, and the mouth should be open a little. The basic
feeling is one of comfort, dignity and confidence. If you feel you need to move
you should just move, just change your posture a little bit. So that is how we
relate with the body.

And then the next part-actually the simple part-is relating with the mind.
The basic technique is that we begin to notice our breath, that we could have a
sense of our breath. The breath is what we’re using as the basis of our
mindfulness technique; it brings us back to the moment, back to the present
situation. The breath is something that is constant-otherwise it’s too late.

We put the emphasis on the out-breath. We don’t accentuate or alter the
breath at all, just notice it. So we notice our breath going out, and when we
breathe in, there is just a momentary gap, a space. There are all kinds of
meditation techniques and this is actually a more advanced one. We’re learning
how to focus on our breath while at the same time giving some kind of space to
the technique.

Then we realize that, even though what we’re doing is quite simple, we have a
tremendous number of ideas, thoughts and concepts-about life and about the
practice itself. And the way we deal with all these thoughts is simply by
labeling them. We just note to ourselves that we’re thinking, and return to
following the breath.

So if we wonder what we’re going to do for the rest of our life, we simply
label it thinking. If we wonder what we’re going to have for lunch, simply label
it thinking. Anything that comes up, we gently acknowledge it and let it go.

There are no exceptions to this technique: there are no good thoughts and no
bad thoughts. If you’re thinking how wonderful meditation is, then that is still
thinking. How great the Buddha was, that’s still thinking. If you feel like
killing the person next to you, just label it thinking. No matter what extreme
you go to, it’s just thinking, and come back to the breath.

In the face of all these thoughts, it is difficult to be in the moment and
not be swayed. Our life has created a barrage of different storms, elements and
emotions that are trying to unseat us, trying to destabilize us. All sorts of
things come up, but they are labeled thoughts and we are not drawn away. That is
known as holding our seat, just dealing with ourselves.

POSTMEDITATION PRACTICE

The idea of holding our seat continues when we leave the meditation room and
go about our lives. We maintain our dignity and humour and the same lightness of
touch we use dealing with our thoughts. Holding our seat doesn’t mean we are
stiff and trying to become like rocks; the whole idea is learning how to be
flexible. The way that we deal with ourselves and our thoughts is the same way
that we deal with the world.

When we begin to meditate, the first thing we realize is how wild things
are-how wild our mind is, how wild our life is. But once we begin to have the
quality of being tamed, when we can sit with ourselves, we realize there’s a
vast wealth of possibility that lies in front of us. Meditation is looking at
our own backyard, you could say, looking at what we really have and discovering
the richness that already exists. Discovering that richness is a
moment-to-moment process, and as we continue to practice our awareness becomes
sharper and sharper.

This mindfulness actually envelopes our whole life. It is the best way to
appreciate our world, to appreciate the sacredness of everything. We add
mindfulness and all of a sudden, the whole situation becomes alive. This
practice soaks into everything that we do; there’s nothing left out. Mindfulness
pervades sound and space. It is a complete experience.

The following transcript is a condensed compilation of talks given on the
first day of a two-day seminar entitled Fearless in Meditation, which took place
at the Shambhala Centre on March 26 and 27, 1994