By Ting Chen, tr. by Dharma Master Lok To
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2. This consists of looking into the nature of things and seeing that they have no inherent existence and that their apparent existence is dependent upon apparent causes, which, in turn, are dependent upon past experiences and what is presumed to be present circumstances. In other words, causes, also, have no inherent nature; and so they are actually identical with the undifferentiated reality from which they seemingly arise. Since the objects, thus contemplated, are unreal, it then follows that the mind which contemplated them will cease to arise.
It is up to you, the practitioner, to find out what is best. Then, once you have done that, you can work out a schedule. For example, you might sit from nine to ten in the evening, retiring directly afterwards. Arising at six in the morning, you can go about your morning ablutions and sit again before going out for the day. Should you awaken at night and find that you are not sleepy or that you have trouble falling asleep again, you can use that time as an opportunity to meditate. Sleep usually ensues as relaxation sets in.
If any of the first three ways of breathing is present, it means that your breath is not yet regulated. Regulating the Breath: a Summary There are three notable phases that take place during the course of this practice: • Concentrating properly, you relax. • Your mind grows calm as you relax more and more. • You have the experience of breathing through all your pores. 55 Regulating The Mind | previous | content | next | Entering Meditation The purpose or goal, is to reduce confusion and thinking, to keep your attention from wandering and to stabilize the mind when it starts sinking, floating, straining or becoming too diffuse.