Dear Mindfulness-Based Program (MBP) fellow teachers and colleagues,
Sooner or later, we will all repeatedly ask ourselves this question: “What constitutes good mindfulness teaching? And how to recognise or become a good mindfulness-based program (MBP) teacher?
When Dr. Jon Kabat-Zinn founded the Mindfulness Based Stress Reduction (MBSR) program in 1979, it initiated the meeting and convergence of ancient Asian healing and wisdom teachings with that of modern evidence-based science. Since then, the world has witnessed the development and proliferation of non-dogmatic, non-religious, evidence-based contemporary Mindfulness Based Programs (MBPs). As such, MBP has become one of the mainstream intervention modalities in mind-body medicine, wellness and health arena. Nowadays, close to 40 years after the founding of MBSR, we are witnessing the rapid adoption of contemporary MBPs (in terms of conceptual framework, techniques, and application) in mainland China, from where much of the ancient teachings and wisdom of MBPs originated.
As Dr. Kabat-Zinn returned to mainland China again this spring, his workshops and talks have been very warmly and enthusiastically received by professional circle and general public in all the places that he has visited. Therefore, it can be foreseen that there will be ever more people benefiting from the proliferation of MBPs and practices in the days and years to come. As such, there will be a need and a trend for more people to enter into the MBP teaching arena/profession.
Since Dr. Kabat-Zinn’s visit in 2011 to introduce MBSR to mainland China for the first time, close to 50 people in mainland China have completed the UMASS CFM’s MBSR basic teacher trainings. By the end of May this year, around 70 people in mainland China will have completed the Oxford Mindfulness Centre (OMC)’s MBCT teaching training module 1 –4. In the same time, there are rapidly increasing number of people in mainland embarking on or completing various mindfulness teacher trainings for school, corporate or other discipline. As such, in order to bring mindfulness practice and teaching to all areas and strata of society, we will need good and competent mindfulness teachers. However, “it is up to us, individually and collectively, to recognize what that might mean”.
“What makes a ‘good enough’ mindfulness teacher is something of a lifetime koan.” 
What kind of knowledge and level of experience should a “good enough” mindfulness teacher have? What kind of training should s/he have gone through before start teaching others? How should s/he convey the teaching in terms of ‘teaching language’ used. i.e. technical, traditional, or colloquial, everyday parlance? How does s/he conduct daily personal practice and deepening retreat practice? How to balance between traditional teaching and contemporary application, or between innovative delivery and respect to linage?
Through recent decades of teaching, application, discussion and reflection, contemporary western mindfulness teachers, educators, scholars and researchers have developed relatively comprehensive standards and methodologies to evaluate mindfulness teaching and teachers. Here in the mainland, some of us, as fellow mindfulness teachers, have reflected on some of these standards, methodologies and guidelines together with our own mindfulness teaching experiences and personal practice and drafted a non-exhaustive proposal (see Appendix 1 below) as a discussion paper to look at what might contribute to good quality mindfulness teaching as well as what might help the continuing growth of a mindfulness teacher. (Along with this letter, we have included the reference documents that have inspired some of the guidelines in this proposal in Appendix section below. 4 5 6 7 8 )
We are very aware that this initial proposal has undoubtedly been influenced and perhaps limited by the personal experience and background of the drafting authors. However, the aim of this letter and proposal is just “a beginning, a means rather than an end.” It is meant to be “exploratory, tentative, and invitational, clay on the wheel. The invitation is to enter into a conversation, to share approaches and perspectives, to reflect together.” We hope this initiative can be “a collective inquiry, dialogue, and investigation within the community of mindfulness teachers.”
It is our wish that by initiating and continuing the discussion on this topic, it will help to foster the growth and development of mindfulness teacher and their teaching competence and quality. With the collective interest and contribution from our colleagues in the mindfulness teaching community as well as the interest from the general public, we trust that mindfulness-based programs (MBP) will continue to flourish in mainland China, thereby bringing health, peace and blessing to humanity.
静观/正念教学资源 (支援) 小组
Chinese Mindfulness Teaching Support Group – CMTSG
May 2018 • Beijing
 乔·卡巴金为《正念减压教学者手册：给临床工作者与教育家的实务指引》所做的序。唐·麦科恩等著，温宗堃等译。法鼓文化2016年，初版。 Kabat-Zinn, J. (2010). Foreword. D. McCown, D. Reibel & M. S. Micozzi. Teaching mindfulness: a practical guide for clinicians and educators (p. 5-19). NY: Springer.
 同注解1 Same as footnote 1 above
 同注解1 Same as footnote 1 above
 正念减压师资培养：原则与标准（美国麻省大学医学院静观/正念中心）Jon Kabat-Zinn et al. : Training Teachers to Deliver Mindfulness-Based Stress Reduction – Principles and Standards （https://www.umassmed.edu/cfm/training/principles–standards/）
 英国静观/正念师资网络 教授静观/正念课程 优良操守行为指南UK Network for Mindfulness-Based Teachers – Good practice guidelines for teaching mindfulness-based courses
 基于静观/正念的干预方法 教学评估标准（2016版）摘编（英国班戈大学、艾克斯特大学和牛津大学）The Bangor, Exeter and Oxford Mindfulness-Based Interventions: Teaching Assessment Criteria (MBI – TAC)
 完成MBSR实践教学强化课程（PTI）后您可以说的（前称：教师发展密集课程 TDI）What You May Say After Successful Completion of the Practice Teaching Intensive (fka Teacher Development Intensive TDI)
 完成MBSR师资基础课程（MBSR Fundamentals）后您可以说的（前称MBSR 师资实习课程 MBSR Practicum） Guidelines for Representing MBSR Fundamentals: What You May Say After You Have Completed the MBSR™ Fundamentals in Mindfulness-Based Stress Reduction (fka MBSR Practicum)
 同注解1 Same as footnote 1 above