Satipatthãna | The Four Foundations of Mindfulness

Thus have I heard. On one occasion the Blessed One was living in the Kuru country at a town of the Kurus named Kammãsadhamma. There he addressed the monks thus: “Monks, this is the direct path for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of dukkha and discontent, for acquiring the true method, for the realization of Nibbãna, namely, the four satipaììhãnas.”

BODY

FEELINGS

MIND

DHAMMAS

“Definition”

Here, monks, with regard to the body a monk dwells watching body; is diligent, comprehends clearly, is possessed of mindfulness and overcomes both desire for and discontent with the world.

With regard to feelings a monk dwells watching feelings; is diligent, comprehends clearly, is possessed of mindfulness and overcomes both desire for and discontent with the world.

With regard to the mind a monk dwells watching mind; is diligent, comprehends clearly, is possessed of mindfulness and overcomes both desire for and discontent with the world.

With regard to dhammas a monk dwells watching dhammas; is diligent, comprehends clearly, is possessed of mindfulness and overcomes both desire for and discontent with the world.

  • Diligent (or ardent): A balanced but sustained application of energy dedicated to continuity.
  • Clearly knowing: Combining mindful observation with the intelligent processing of the observed data, one knows what is so.
  • Mindful: An unbiased observation of ones subjective involvement and of the entire situation.
  • Free from desire and discontent: Guarding against craving or attachment to sublime “mind door” experiences by collecting oneself (Samadhi) through composure or unification of mind.

“Refrain”

In this way, in regard to the body (or feelings; mind; dhammas) a monk abides contemplating the body (or feelings; mind; dhammas) internally, or abides contemplating the body (or feelings; mind; dhammas) externally, or abides contemplating the body (or feelings; mind; dhammas) both internally and externally. 

A monk abides contemplating the nature of arising in the body (or feelings; mind; dhammas), or abides contemplating the nature of passing away in the body (or feelings; mind; dhammas), or abides contemplating the nature of both arising and passing away in the body (or feelings; mind; dhammas).

Mindfulness that “there is a body” (or feelings; mind; dhammas) is established to the extent necessary for bare knowledge and continuous mindfulness.

And a monk abides independent, not clinging to anything in the world.

  • Internal & external: A comprehensive vision of phenomena independent of ownership through the lens of: a) oneself; and b) others -or- a) mental feelings; b) sensory feelings.
  • Impermanence: The experience of causality and the relationship of anicca, dukkha and anatta.
  • Bare knowledge: Conceptual labeling kept to the minimum necessary for clear cognizing of the observed phenomena. Avoid thinking to the neglect of practice.
  • Independent without clinging: The goal and act of meditation merge in that awareness and understanding are cultivated to develop more awareness and understanding without craving or speculative views.

BODY

  • Breathing
  • Postures
  • Activities
  • Anatomical parts
  • Elements
  • Corpse in decay

FEELINGS

  • Pleasant
    • Regressive to the 8 fold path (worldly)
    • Progressive to the 8 fold path (unworldly)
  • Unpleasant
    • Regressive to the 8 fold path (worldly)
    • Progressive to the 8 fold path (unworldly)
  • Neutral
    • Regressive to the 8 fold path (worldly)
    • Progressive to the 8 fold path (unworldly)

MIND

  • Ordinary mind states
    • Lustful
    • Angry
    • Deluded
    • Distracted
  • Higher mind states
    • Great – development of absorption
    • Unsurpassable – equanimity and mindfulness
    • Concentrated – both jhana and vipassana
    • Liberated

DHAMMAS

The classificatory schemes, framework or points of reference to be applied during contemplation. Not mental objects themselves, but to be applied to whatever becomes an object during contemplation.

5 aggregates

6 sense-spheres

7 awakening factors

5 hindrances

4 noble truths

The notes are paraphrased from Satipatthana:  The Direct Path to Realization, by Bhikkhu Analayo

Resources:

Reading of the sutta (MN 10) by Sally Clough Armstrong (suttareadings.net)
Mindfulness:  A Practical Guide to Awakening, by Joseph Goldstein
Transformation and Healing:  Sutra on the Four Foundations, by Thich Nhat Hanh
The Four Foundations of Mindfulness is Plain English, by Bhante Gunaratana
Being Bodies:  Buddhist Women on the Paradox of Embodiment, eds. Lenore Friedman and Susan Moon
Satipatthana:  The Direct Path to Realization, by Bhikkhu Analayo