The Fourfold Foundation of Mindfulness

In the cultivation for enlightenment, one of the fundamental teachings of the Buddha is aimed at awakening the practitioner's awareness or mindfulness, which is essential for attaining proper understanding.

As recorded in the Mahasmrtyupasthana Sutra (the Sutra of Great Mindfulness), the Fourfold Foundation of Mindfulness is a way to help practitioners cultivate awareness and understanding primarily of oneself and ultimately of all things. To quote from the Sutra, this practice can "lead sentient beings to reach a state of clarity and purity, to overcome vexations and afflictions, to dissolve pain and sorrow, to attain the right path, and to realise nirvana." It is therefore considered indispensable as one of the basic methods of cultivation on the Buddhist path.

The Fourfold Foundation of Mindfulness is the practice of concentrating the mind on one's body, feelings (sensations), mind, and objects of the mind (phenomena), such that one would be in a contemplative state of acute awareness. Abidance in this state is conducive to insight into the interrelationship of these four areas of focus and awakening to the true reality of impermanence, interdependent arising and no self.

 

Content of Practice

I. Mindful Contemplation of the Body

II. Mindful Contemplation of Feelings or Sensations

III. Mindful Contemplation of the Mind

IV. Mindful Contemplation of Objects of the Mind (Phenomena)

 

By being mindful in the above ways, one can progressively achieve insight into the true nature of all phenomena (objects that arise in the mind).

As stated in the Mahasmrtyupasthana Sutra, the Buddha told his disciples that it would only take seven years or even seven days for anyone who ardently practises the Fourfold Foundation of Mindfulness to attain the fruit of Arhat. Those who still have minor traces of defilement would attain the third level of the saintly fruit, i.e. that of Anagami. This teaching is therefore of crucial importance and immense benefit to Buddhist practitioners in their cultivation for enlightenment.

I. Mindful Contemplation of the Body

There are three aspects of practice:
  1. The breathing - while sitting upright or in the lotus position within a calm and quiet environment, focus on each breath of inhalation and exhalation such that there is acute awareness of each breath, be it long or short. Further focus on the interactive process between the whole body and each breath while remaining in peaceful abidance throughout.
  2. The four postures - while in the state of walking, standing, sitting or lying down, be totally aware at each moment that one is walking, standing, sitting or lying down.
  3. Presence of mind - while in everyday living, be clearly aware of one's every move and state of being such as going forwards or backwards, looking forwards or backwards, bending down or straightening up, lowering or lifting the head, eating, drinking, chewing, swallowing, tasting, as well as the states of being awake, asleep, in silence or in conversation etc.

If constant abidance in proper concentration is attained through the above practice, the arising and cessation of every activity of the body and mind could be more clearly observed and understood.

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II. Mindful Contemplation of Feelings or Sensations

While experiencing pain, sorrow, joy, happiness etc, or none of these, one must be acutely aware of every different sensation or feeling that arises. One must try to trace the source of each of these feelings or sensations to see if they originate directly from the sense organs (such as eyes, ears, nose, tongue, body etc) or if they are caused by external conditions. Being properly focussed on these feelings or sensations would allow the practitioner to observe and contemplate on the very nature of feelings and sensations.

 

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III. Mindful Contemplation of the Mind

While in the state of craving, resentment or delusion, one needs to have full awareness of the craving, resentment or delusion in the mind. When removed from craving, resentment or delusion, one also needs to be fully aware that the mind is no longer in a state of craving, resentment or delusion. Similarly, when the mind is being concentrated, dull, scattered, confused, assertive or stagnant, one should know that the mind is in such a state or has such tendencies. By observing and contemplating on the inclinations and states of the mind, the practitioner would be able to see more clearly the nature of mind.

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IV. Mindful Contemplation of Objects of the Mind (Phenomena)

There are two aspects of practising mindfulness of all phenomena: one is in observing the five kinds of obscurations within the mind, and the other is through contemplation on our attachment to the five aggregates (skhandas).

1. The Five Obscurations - sensual desires; unwholesome intentions, hatred and anger; sloth and torpor; depression and excitement; hesitation and agitation. The practitioner has to be aware of the emergence and subsidence of each of the above in the mind. A practitioner must further contemplate on their causes and the way to eradicate them.
2. The Five Aggregates - the physical body; feelings and sensations; perception; volition; consciousness. The practitioner has to penetrate directly into these spheres and observe them as they are, i.e. to know that as such they arise and as such they dissipate, hence perceiving their illusionary and impermanent nature.

 

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