2.3: (a) The Four Foundations of Mindfulness (introduction)

The most important discourse ever given by the Buddha on mental development (‘meditation’) is called the Satipatthāna-sutta (Majjhimanikāya I, No. 10, the Foundation of Mindfulness) or Māhasatipatthānasutta (Dīgha II, No. 22, Setting-up of Mindfulness).

The method of the practice of Mindfulness or the Four Foundations of Mindfulness was discovered by the Buddha. He practised it himself and got the best results from this practice and then for forty-five years he taught the Four Foundations of Mindfulness many times. After his death these methods were collected and recorded in what is known as the Pāli Canon.

This discourse is so highly venerated in tradition that it is regularly recited not only in Buddhist monasteries, but also in Buddhist homes with members of the family sitting round and listening with deep devotion.

Very often bhikkhus recite this sutta by the bed-side of a dying man to purify his last thoughts.

The ways of ‘meditation’ given in this discourse are not cut off from life, nor do they avoid life; on the contrary, they are all connected with our life, our daily activities, our sorrows and joys, our words and thoughts, our moral and intellectual occupations.

The discourse is divided into four main sections:

1. the first section deals with our body (kāya),
2. the second with our feelings and sensation (vedanā),
3. the third with the mind (citta), and
4. the fourth with various moral and intellectual subjects (dhamma).

The Buddha taught:

There are, monks, this only way to the purification of beings, for the overcoming of sorrow and distress, for the disappearance of pain and sadness, for the gaining of the right path, for the realization of Nibbāna: that is to say the four foundations of mindfulness.^[1]

People may argue here because the word used here is “ekaayano,” one way. But in another place–in the Dhammapada–Buddha said clearly, “This alone is the way and there is no other way for the purity of wisdom.” So we cannot argue that Buddha said there is any other way. He expressly said that this alone is the way and there is no other way. So author thinks we must accept that this is the only way for the purification of beings. If we consider it with reference to the practice it becomes clear.

But being with the practice of it–meaning the practice of Four Foundations of Mindfulness, cattāro satipatthana is the real meaning of a significant life to live: it is the way of return oneself for taking refuge in oneself but not in any other man or superpower; it is the way to be an island for oneself.

During His last days before parinibbāna, Lord Buddha solicitously taught Ānanda, his closest disciple, thus:

Therefore, Ānanda, you should live as islands unto yourselves, being your own refuge, with no one else as your refuge, with the Dhamma as an island, with the Dhamma as your refuge, with no other refuge? Here, Ānanda, a monk abides contemplating the body as body, earnestly, clearly aware, mindful and having put away all hankering and fretting for the world, and likewise with regard to feelings, mind and mind–objects. That, Ānanda, is how a monk lives as an island unto himself... with no other refuge. And those who now in my time or afterwards live thus, they will become the highest, if they are desirous of learning. ^[2]

This is the only way for everybody; when this way is put into practice, many different results will come to different practicians because of their different tempreraments, capcities, validations, efforts, determinations, etc.

Here also we have the words “foundation” and “mindfulness.” First, let us understand what mindfulness is. All of us have been practising mindfulness for, may be, years but sometimes when we are asked, “What is mindfulness?” we may not be able to give a satisfactory answer.

“Mindfulness” is the translation of the Pāli word “sati”. So, this discourse is called, “Satipatthāna.” This “sati” is translated as mindfulness. May be there is no better word for it. “Sati” literally means remembering, but it covers more than remembering actually. Etymologically, “sati” means remembering but in normal usage “sati” means more than that. Sati is defined in the Commentaries as remembering and its characteristic is said to be “non-wobbling,” that means “not floating on the surface.” If it is sati, it must not be superficial; it must go deep into the object. Sati is said to have the function of not losing the object. As long as there is sati, or mindfulness, we do not lose that object; we do not forget that object. Mindfulness has the function of not losing or forgetting the object. It is like a guard at the gate. So, that is what we call mindfulness. Mindfulness is not superficial awareness; it is a deep and thorough awareness of the object.

“Foundations of Mindfulness” means actually, “setting up” of mindfulness or “firmly established in mindfulness” or “mindfulness firmly established”. The Pāli word “satipatthāna” is translated as foundations of mindfulness but we must understand that it means setting up of a firm mindfulness or establishing a firm mindfulness. So, the practice of establishing firm mindfulness is called the “foundations of mindfulness.”

Footnotes and references:

[1]:

Dīgha-Nikāya II. p. 290.

[2]:

Dīgha-Nikāya II. p. 100.