Post # 53– Sathara Sathipattana- The Four Foundations of Mindfulness

The Way to Practice – Part 3

It would be necessary to read Post 52 in this blog, before reading this Post.

Continuing Ven. Dr. Analayo Thero’s descriptions from Post # 52....

4.3. The Six Bases

 “Again, bhikkhus, a bhikkhu abides contemplating mind-objects as mind-objects in terms of the six internal and external bases. And how does a bhikkhu abide contemplating mind-objects as mind-objects in terms of the six internal and external bases? Here a bhikkhu understands the eye, he understands forms, and he understands the fetter that arises dependent on both; and he also understands how there comes to be the arising of the un-arisen fetter, and how there comes to be the abandoning of the arisen fetter, and how there comes to be the future non-arising of the abandoned fetter.
“He understands the ear,… he understands sounds … he understands the nose,.. he understands odours … he understands the tongue, …he understands flavours … he understands the body, …he understands tangibles … he understands the mind.., he understands mind-objects, and he understands the fetter that arises dependent on both; and he also understands how there comes to be the arising of the un-arisen fetter, and how there comes to be the abandoning of the arisen fetter, and how there comes to be the future non-arising of the abandoned fetter.
 “In this way he abides contemplating mind-objects as mind-objects internally, externally, and both internally and externally … And he abides independent, not clinging to anything in the world. That is how a bhikkhu abides contemplating mind-objects as mind-objects in terms of the six internal and external bases.

4.4 The Seven Enlightenment Factors

“Again, bhikkhus, a bhikkhu abides contemplating mind-objects as mind-objects in terms of the seven enlightenment factors. And how does a bhikkhu abide contemplating mind-objects as mind-objects in terms of the seven enlightenment factors? Here, there being the mindfulness enlightenment factor in him, a bhikkhu understands: ‘There is the mindfulness enlightenment factor in me’; or there being no mindfulness enlightenment factor in him, he understands: ‘There is no mindfulness enlightenment factor in me’; and he also understands how there comes to be the arising of the un-arisen mindfulness enlightenment factor, and how the arisen mindfulness enlightenment factor comes to fulfillment by development.
 “There being the investigation-of-states enlightenment factor in him … There being the energy enlightenment factor in him … There being the rapture enlightenment factor in him … There being the tranquility enlightenment factor in him … There being the concentration enlightenment factor in him … There being the equanimity enlightenment factor in him, a bhikkhu understands: ‘There is the equanimity enlightenment factor in me’; or there being no equanimity enlightenment factor in him, he understands: ‘There is no equanimity enlightenment factor in me’; and he also understands how there comes to be the arising of the un-arisen equanimity enlightenment factor, and how the arisen equanimity enlightenment factor comes to fulfillment by development.
 “In this way he abides contemplating mind-objects as mind-objects internally, externally, and both internally and externally … And he abides independent, not clinging to anything in the world. That is how a bhikkhu abides contemplating mind-objects as mind-objects in terms of the seven enlightenment factors.

4.5 The Four Noble Truths
 “Again, bhikkhus, a bhikkhu abides contemplating mind-objects as mind-objects in terms of the Four Noble Truths. And how does a bhikkhu abide contemplating mind-objects as mind-objects in terms of the Four Noble Truths? Here a bhikkhu understands as it actually is: ‘This is suffering’; he understands as it actually is: ‘This is the origin of suffering’; he understands as it actually is: ‘This is the cessation of suffering’; he understands as it actually is: ‘This is the way leading to the cessation of suffering.’

Insight - “In this way he abides contemplating mind-objects as mind-objects internally, or he abides contemplating mind-objects as mind-objects externally, or he abides contemplating mind-objects as mind-objects both internally and externally. Or else he abides contemplating in mind-objects their nature of arising, or he abides contemplating in mind-objects their nature of vanishing, or he abides contemplating in mind-objects their nature of both arising and vanishing. Or else mindfulness that ‘there are mind-objects’ is simply established in him to the extent necessary for bare knowledge and mindfulness. And he abides independent, not clinging to anything in the world. That is how a bhikkhu abides contemplating mind-objects as mind-objects in terms of the Four Noble Truths.

5.0 Conclusion

“Bhikkhus, if anyone should develop these four foundations of mindfulness in such a way for seven years, one of two fruits could be expected for him: either final knowledge here and now, or if there is a trace of clinging left, the state of non-return.
“Let alone seven years, bhikkhus. If anyone should develop these four foundations of mindfulness in such a way for six years etc. etc.……

 “So it was with reference to this that it was said: ‘Bhikkhus, this is the direct path for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of pain and grief, for the attainment of the true way, for the realization of Nibbāna—namely, the four foundations of mindfulness.”

That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One’s words.
Proficiency in satipaììhãna, together with delight in seclusion, is indeed the distinguishing qualities of an arahant. Thus satipaììhãna is not only the direct path leading to the goal, but also the perfect expression of having realized the goal.

If for some reason you found that these contemplations on the four factors were too excessive  and you could not relate their purpose to our objective, I will say that it would be a normal attitude for such a person given his/her prevailing mental framework and convictions. I would therefore like to suggest to such visitors to this blog to keep a balanced mind. If we have sufficient trust in Buddha we may want to inquire why such methods were advocated by him. Did Buddha find that the uninitiated follower  was so embroiled in views conditioned by excessive sensual desire, that they would tend to be skeptical of views other than those that they habour? Why do we have to look at the body with such disgust?  It may be that Buddha felt that a very strong reminder was needed to bring out the reality in their minds.  To this end it might be helpful to reflect on the following explanations given by some learned monks.

Ven. Ududumbara Kashapa Thero emphasizes that we should strive to contain our natural traits and tendencies for sensual stimulation by restraining the sense faculties (indriya sanvaraya) and exercising control on the natural prompting for Aswadaya (the experiencing feelings, sensations as enjoyment).

Ven Pitigala Gunarathene Thero explains that the Sathra Sathi Pattana Sutta was intended for the destruction of the four mis-conceptions ( sathara vippalasayo) about phenomena. They are - a concept of Nithya (permanence), of suka (delight), of athama (I/Mine), of  suba (good/pleasurable ). What should we know to begin with?  What we see, hear, smell, taste, bodily contacts and ideas are due to causes. Our perceptions that they are delightful and pleasurable are their effects. These effects are mixed with the causes. What we do by contemplating on the four frames of reference is to realize the true nature of the five aggregates of clinging.  The contemplation of the body (Kaya-nu passana) is to see the form aggregate of clinging in its true nature. Contemplation of feelings (Vedana- nu- passana) is to see the feelings aggregate of clinging for its true nature. Contemplation of mind (Chitta-nu- passana ) is to see the true nature of the Vinnana aggregate of clinging . Contemplation of mind objects ( Dhamma-nu- passana) is to see the true nature of the perception aggregate and metal formations aggregate for their true nature. This true nature is their impermanence, their unsatisfactory nature and their nature of non self.  Thus any clinging or attachment to these aggregates haboured by an uninitiated person can be made to wane and disappear.

My objective of posting this topic in such detail in this Blog was for the purpose of climaxing our Buddhist practices by including this important teaching by the Buddha in our regular routine.

I hope I was able to give you enough inspiration and motivation to engage regularly in Sathipattana meditation. By observing and developing in the practices that are listed in this Blog, a lay householder may now have the confidence that the essential content in Buddhist practice, to the extent that is practicable in lay life is being covered.

Therefore you have the comfort that the benefits and protection that can be had from Buddha Dhamma is being progressively gained.