|
THE FOUNDATIONS OF MINDFULNESS
Thus have I heard. The Blessed One was once living among the Kurus, at
Kammassadamma, a market town of the Kuru people. There the Blessed One
addressed the bhikkhus and spoke as follows:
This is the direct way, Bhikkhus, for the purification of beings, for
the overcoming of sorrow and lamentation, for the destruction of suffering
and grief, for reaching the right path, for the attainment of Nibbana,
namely the Four Foundations (four forms of Presence) of Mindfulness. What
are the four?
Here a bhikkhu, ardent, clearly comprehending things and mindful, lives
observing (the activities of) the body, having overcome covetousness and
repugnance towards the world (of body); observing feelings, having overcome
covetousness and repugnance towards the world (of feelings);observing
(the activities of) the mind, having overcome covetousness and repugnance
towards the world (of mind); observing mental objects, having overcome
covetousness and repugnance towards the world (of mental objects).
1. BODY - And how does a bhikkhu live observing (the activities
of) the body?
[1. Breathing]
Here Bhikkhus, a bhikkhu having gone to the forest, to the foot of a
tree or to some empty place, sits down, with his legs crossed, keeps his
body straight and his mindfulness alert.
Ever mindful he breathes in, and ever mindful he breathes out. Breathing
in a long breath, he knows “I am breathing in a long breath”; breathing
out a long breath, he knows “I am breathing out a long breath”; breathing
in a short breath, he knows “I am breathing in a short breath”; breathing
out a short breath, he knows “I am breathing out a short breath”.
“Experiencing the whole (breath-)body, I shall breathe in”: thus he trains
himself. “Experiencing the whole (breath-)body, I shall breathe out”:
thus he trains himself. “Calming the activity of the (breath-)body, I
shall breathe in”: thus he trains himself, “Calming the activity of the
(breath-)body, I shall breathe out”: thus he trains himself
Thus he lives observing (the activities of) the body internally, or externally,
or both internally and externally. He lives also observing origination-factors
in the body, or dissolution-factors in the body, or origination- and dissolution-factors
in the body. Or his mindfulness is established to the extent necessary
just for knowledge and awareness that the body exists and he lives unattached,
and clings to naught in the world. In this way Bhikkhus, a bhikkhu lives
observing (the activities of) the body.
[2. Postures of the Body
And further, Bhikkhus, a bhikkhu knows when he is going, “I am going”.
He knows when he is standing, >“I am standing”. He knows when he is sitting,
“I am sitting”. He knows when he is lying down, “I am lying down”. Or
he knows just how his body is disposed.
Thus he lives observing (the activities of) the body internally, or externally.......
[3. Full Attention ]
And further, Bhikkhus, a bhikkhu applies full attention either in going
forward or back; in looking straight on or looking away; in bending or
in stretching; in wearing robes or carrying the bowl; in eating, drinking,
chewing or savouring; in attending to the calls of nature; in walking,
in standing, in sitting; in falling asleep, in waking; in speaking or
keeping silence. In all these he applies full attention.
Thus he lives observing (the activities of) the body.
[4. Repulsiveness of the Body]
And further, Bhikkhus, a bhikkhu reflects on this very body enveloped
by the skin and full of manifold impurity, from the sole up, and from
the top of the hair down, thinking thus: “There are in this body hair
of the head, hair of the body, nails, teeth, skin, flesh, sinews, bones,
marrow, kidneys, heart, liver, midriff, spleen, lungs, intestines, mesentery,
stomach, faeces, bile, phlegm, pus, blood, sweat, fat, tears, grease,
saliva, nasal mucus, synovial fluid, urine”.
Just as if there were a double-mouthed provision-bag full of various
kinds of grain such as hill paddy, paddy, green gram, cow-peas, sesamum
and husked rice, and a man with sound eyes, having opened that bag, were
to reflect thus: This is hill paddy, this is paddy, this is green gram,
this is cow-pea, this is sesamum, this is husked rice. Just so, Bhikkhus,
a bhikkhu reflects on this very body enveloped by the skin and full of
manifold impurity, from the sole up, and from the top of the hair down,
thinking thus: There are in this body hair of the head, hair of the body,
nails, teeth..... synovial fluid, urine.
Thus he lives observing the body.......
[5. Material Elements ]
And further, Bhikkhus, a bhikkhu reflects on this very body, as it is,
and it is constituted, by way of the material elements: “There are in
this body the element of earth, the element of water, the element of fire,
the element of wind”.
Just as if, Bhikkhus, a clever cow-butcher or his apprentice, having
slaughtered a cow and divided it into portions, would be sitting at the
junction of four high roads; in the same way, a bhikkhu reflects on this
very body, as it is, and it is constituted, by way of the material elements:
“There are in this body the elements of earth, water, fire and wind”.
Thus he lives observing the body.......
[ 6. Nine Cemetery Objects ]
(1) And further, Bhikkhus, just as a bhikkhu sees a body dead one, two,
or three days swollen, blue and festering, thrown onto the cemetery, so
he applies this perception to his own body thus: “Verily, my own body,
too, is of the same nature; such it will become and will not escape it”.
Thus he lives observing the body.....
(2) And further, Bhikkhus, just as a bhikkhu sees a body thrown onto
the cemetery, being eaten by crows, hawks, vultures, dogs, jackals or
by different kinds of worms, so he applies this perception to his own
body thus: “Verily, my own body, too, is of the same nature; such it will
become and will not escape it”.
Thus he lives observing the body.....
(3) And further, Bhikkhus, a bhikkhu sees a body thrown onto the cemetery
reduced to a skeleton with some flesh and blood attached to it, held together
by the tendons......
(4) And further, Bhikkhus, a bhikkhu sees a body thrown onto the cemetery
reduced to a skeleton, bloodbesmeared and without flesh, held together
by the tendons......
(5) And further, Bhikkhus, a bhikkhu sees a body thrown onto the cemetery
reduced to a skeleton, without flesh and blood, held together by the tendons......
(6) And further, Bhikkhus, a bhikkhu sees a body thrown onto the cemetery
reduced to disconnected bones, scattered in all directions - here a bone
of the hand, there a bone of the foot, a shin bone, a thigh bone, the
pelvis, spine and skull......
(7) And further, Bhikkhus, a bhikkhu sees a body thrown onto the cemetery
reduced to bleached bones of conch-like colour.....
(8) And further, Bhikkhus, a bhikkhu sees a body thrown onto the cemetery
reduced to bones, more than a year old, lying in a heap......
(9) And further, Bhikkhus, a bhikkhu sees a body thrown onto the cemetery
reduced to bones, rotten and become dust. . . .so he applies this perception
to his own body thus: “Verily, my own body, too, is of the same nature;
such it will become and will not escape it”.
Thus he lives observing the body.......
2. FEELINGS
And how Bhikkhus, does a bhikkhu live observing feelings?
Here, Bhikkhus, a bhikkhu when experiencing a pleasant feeling knows:
“I experience a pleasant feeling”; when experiencing a painful feeling,
he knows: “I experience a painful feeling”; when experiencing a neither-pleasant-nor-painful
feeling, he knows: “I experience a neither-pleasant-nor-painful feeling”.
When experiencing a pleasant worldly feeling, he knows: “I experience
a pleasant worldly feeling”; when experiencing a pleasant spiritual feeling,
he knows: “I experience a pleasant spiritual feeling”; when experiencing
a painful worldly feeling, he knows: “I experience a painful worldly feeling”;
when experiencing a painful spiritual feeling, he knows: “I experience
a painful spiritual feeling”; when experiencing a neither-pleasant-nor-painful
worldly feeling, he knows: “I experience a neither-pleasant-nor-painful
worldly feeling”; when experiencing a neither-pleasant-nor-painful spiritual
feeling, he knows: “I experience a neither-pleasant-nor-painful spiritual
feeling”.
He lives in this way observing feelings internally,... or externally,
or.... internally and externally. He lives observing origination-factors
in feelings, or dissolution-factors in feelings, or origination- and dissolution-factors
in feelings. Or his mindfulness is established to the extent necessary
just for knowledge and awareness that feeling exists, and he lives unattached,
and clings to naught in the world. In this way, Bhikkhus, a bhikkhu lives
observing feelings.
3. MIND
And how, Bhikkhus, does a bhikkhu live observing mind?
Here, Bhikkhus, a bhikkhu knows the mind with lust, as being with lust;
the mind without lust, as being without lust; the mind with hate, as being
with hate; the mind without hate, as being without hate; the mind with
ignorance, as being with ignorance; the mind without ignorance, as being
without ignorance; the shrunken state of mind as the shrunken state; the
distracted state of mind as the distracted state; the developed state
of mind as the developed state; the undeveloped state of mind as the undeveloped
state; the state of mind with some other mental state superior to it,
as being the state with something mentally superior to it; the state of
mind with no other mental state superior to it, as being the state of
mind with no other mental state superior to it; the concentrated state
of mind as the concentrated state; the unconcentrated state of mind as
the unconcentrated state; the liberated state of mind as the liberated
state; and the unliberated state of mind as the unliberated state.
He lives in this way observing the mind internally, or externally, or
internally and externally.
He lives observing origination-factors in mind, or dissolution-factors
in mind, or origination and dissolution factors in mind. Or his mindfulness
is established to the extent necessary just for knowledge and awareness
that mind exists, and he lives unattached, and clings to naught in the
world. In this way, Bhikkhus, a bhikkhu lives observing mind.
4. MENTAL OBJECTS
And how, Bhikkhus, does a bhikkhu live observing mental objects?
[ Five Hindrances ]
Here, Bhikkhus, a bhikkhu lives observing the Five Hindrances as mental
objects.
And how, Bhikkhus, does a bhikkhu live observing the Five Hindrances as
mental objects?
(1) Here, Bhikkhus, when sense-desire is present, a bhikkhu knows: “Sense-desire
is in me”, or when sensedesire is not present, he knows: “There is no
sensedesire in me”. He knows how the non-arisen sense-desire arises;
he knows how the arisen sense-desire disappears; and he knows how the
non-arising in the future of the abandoned sense-desire comes to be.
(2) When anger is present, he knows: “Anger is in me”....
(3) When torpor and languor are present, he knows: “Torpor and languor
are in me”....
(4) When restlessness and worry are present, he knows: “Restlessness
and worry are in me”....
(5) When doubt is present, he knows: “Doubt is in me”, or when doubt
is not present, he knows: “There is no doubt in me”. He knows how the
non-arisen doubt arises; he knows how the arisen doubt disappears; and
he knows how the non-arising in the future of the abandoned doubt comes
to be.
In this way he lives observing mental objects internally, or externally,
or internally and externally. He lives observing origination-factors in
mental objects, or dissolution-factors in mental objects, or origination-and
dissolution-factors in mental objects. Or his mindfulness is established
to the extent necessary just for knowledge and awareness that mental objects
exist, and he lives unattached, and clings to naught in the world. In
this way, Bhikkhus, a bhikkhu lives observing the five hindrances as mental
objects.
[ Five Aggregates ]
And further, Bhikkhus, a bhikkhu lives observing the five aggregates
of clinging as mental objects.
And how, Bhikkhus, does a bhikkhu live observing the five aggregates
of clinging as mental objects?
Here, Bhikkhus, a bhikkhu thinks: Thus is material form; it arises in
this way; and it disappears in this way. Thus is feeling; it arises in
this way; and it disappears in this way. Thus is perception; it arises
in this way; and it disappears in this way. Thus are mental formations;
they arise in this way; and they disappear in this way. Thus is consciousness;
it arises in this way; and it disappears in this way.
Thus he lives contemplating mental objects internally, etc. In this way,
Bhikkhus, a bhikkhu lives contemplating the five aggregates of clinging
as mental objects.
[ Six Sense-Bases
And further, Bhikkhus, a bhikkhu lives contemplating the six internal
and the six external sense-bases as mental objects.
How, Bhikkhus, does a bhikkhu live contemplating the six internal and
the six external sense-bases as mental objects?
Here, Bhikkhus, a bhikkhu knows the eye and visual forms, and the fetter
that arises dependent on both (the eye and forms); he knows how the non-arisen
fetter arises; he knows how the arisen fetter disappears; and he knows
how the non-arising in the future of the abandoned fetter comes to be.
He knows the ear and sounds......the nose and smells...... the tongue
and flavours...... the body and tangible objects....the mind and mental
objects, and the fetter that arises dependent on both; he knows how the
non-arisen fetter arises; he knows how the arisen fetter disappears; and
he knows how the non-arising in the future of the abandoned fetter comes
to be.
In this way, Bhikkhus, a bhikkhu lives contemplating mental objects internally,
etc...... In this way, Bhikkhus, a bhikkhu lives contemplating the six
internal and six external sense-bases as mental objects.
[ Seven Factors of Enlightenment ]
And further, Bhikkhus, a bhikkhus lives observing the Seven Factors of
Enlightenment as mental objects.
How, Bhikkhus, does a bhikkhu live observing the Seven Factors of Enlightenment
as mental objects?
(1) Here, Bhikkhus, when the Enlightenment-factor of Mindfulness is present,
the bhikkhu knows:
“The Enlightenment-factor of Mindfulness is in me”; or when the Enlightenment-factor
of Mindfulness is absent, he knows: “The Enlightenment-factor of Mindfulness
is not in me”; and he knows how the non-arisen Enlightenment-factor of
Mindfulness arises; and how the perfection in the development of the arisen
Enlightenment-factor of Mindfulness comes to be.
(2) When the Enlightenment-factor of the Investigation of mental objects
is present, the bhikkhu knows: “The Enlightenment-factor of the Investigation
of mental objects is in me”; when the Enlightenment-factor of the Investigation
of mental objects is absent, he knows: “The Enlightenment-factor of the
Investigation of mental objects is not in me”; and he knows how the non-arisen
Enlightenment-factor of the Investigation of mental objects arises and
how perfection in the development of the arisen Enlightenment-factor of
the Investigation of mental objects comes to be.
(3) When the Enlightenment-factor of Energy is present, he knows: “The
Enlightenment-factor of Energy is in me”; when the Enlightenment-factor
of Energy is absent, he knows: “The Enlightenment-factor of Energy is
not in me”; and he knows how the non-arisen Enlightenment-factor of Energy
arises, and how perfection in the development of the arisen Enlightenment-factor
of Energy comes to be.
(4) When the Enlightenment-factor of Joy is present, he knows: “The Enlightenment-factor
of Joy is in me”; when the Enlightenment-factor of Joy is absent, he knows:
“The Enlightenment-factor of Joy is not in me”; and he knows how the non-arisen
Enlightenment-factor of Joy arises, and how perfection in the development
of the arisen Enlightenment-factor of Joy comes to be.
(5) When the Enlightenment-factor of Relaxation (of body and mind) is
present, he knows: “The Enlightenment-factor of Relaxation is in me”;
when the Enlightenment-factor of Relaxation is absent, he knows: “The
Enlightenment-factor of Relaxation is not in me”; and he knows how the
non-arisen Enlightenment-factor of Relaxation arises, and how perfection
in the development of the arisen Enlightenment-factor of Relaxation comes
to be.
(6) When the Enlightenment-factor of Concentration is present, he knows:
“The Enlightenmentfactor of Concentration is in me”; when the Enlightenment-factor
of Concentration is absent, he knows: “The Enlightenment-factor of Concentration
is not in me”; and he knows how the non-arisen Enlightenment-factor of
Concentration arises, and how perfection in the development of the arisen
Enlightenment-factor of Concentration comes to be.
(7) When the Enlightenment-factor of Equanimity is present, he knows:
“The Enlightenment-factor of Equanimity is in me”; when the Enlightenment-factor
of Equanimity is absent, he knows: “The Enlightenment-factor of Equanimity
is not in me”; and he knows how the non-arisen Enlightenment-factor of
Equanimity arises, and how perfection in the development of the arisen
Enlightenment-factor of Equanimity comes to be.
Thus he lives observing mental objects internally, etc...... Thus, Bhikkhus,
a bhikkhu lives observing the Seven Factors of Enlightenment as mental
objects.
[ Four Noble Truths ]
And further Bhikkhus, a bhikkhu lives contemplating the Four Noble Truths
as mental objects.
How, Bhikkhus, does a bhikkhu live contemplating the Four Noble Truths
as mental objects?
Here, Bhikkhus, a bhikkhu knows, “This is Dukkha(suffering)”,
according to reality; he knows, “This is the origin of Dukkha” according to reality; he knows, “This is the Cessation of Dukkha” , according to reality; he knows, “This is the Path leading to the Cessation
of Dukkha”,according to reality.
Thus he lives contemplating mental objects internally, etc...... In this
way, Bhikkhus, a bhikkhu lives contemplating the Four Noble Truths as
mental objects.
Bhikkhus, whosoever practises these four Foundations of Mindfulness in
this manner for seven years, then one of these two fruits may be expected
by him: Highest Knowledge (Arahantship), here and now, or if some remainder
of clinging is yet present, the state of Non-returning.
Bhikkhus, let alone seven years. Should any person practise these four
Foundations of Mindfulness in this manner for six years....for five years....
four years..... three years.....two years...... one year, then one of
these two fruits may be expected by him: Highest Knowledge, here and now,
or if some remainder of clinging is yet present, the state of Non-returning.
Bhikkhus, let alone a year. Should any person practise these four Foundations
of Mindfulness in this manner for seven months… for six months… five months…
four months… three months… two months…. a month…half a month, then one
of these two fruits may be expected by him: Highest Knowledge, here and
now, or if some remainder of clinging is yet present, the state of Non-returning.
Bhikkhus, let alone half a month. Should any person practise these four
Foundations of Mindfulness, in this manner, for a week, then one of these
two fruits may be expected by him: Highest Knowledge, here and now, or
if some remainder of clinging is yet present, the state of Non-returning.
Because of this was it said: “This is the direct way, Bhikkhus, for the
purification of beings, for the overcoming of sorrow and lamentation,
for the destruction of suffering and grief, for reaching the right path,
for the attainment of Nibbana, namely the Four Foundations of Mindfulness.”
This the Blessed One said. Satisfied, the Bhikkhus rejoiced at his words.
(Majjhima Nikaya, Sutta no.10)
ACKNOWLEDGEMENTS
I would like to express my deepest appreciation and sincere
gratitude to Joe Upton and Richard Jones for their valuable suggestions
and for editing my notes.
Also my acknowledgements and thanks are due to Venerable
Bodagama Chandima Thera and The Corporal Body of The Buddha Educational
Foundation, Taipei for printing the book.
M.Vajiragnana
London Buddhist Vihara,
Dharmapala Building
The Avenue
Chiswick
London W4 1UD.
September, 1995
Most Ven Dr M Vajiragnana was the former head of the London buddhist Vihara.
He passed away on 15 December 2006.
Note: This booklet is available from
the London Buddhist Vihara
|
