The Four Foundations of Mindfulness (sutra)

Seven (ed.) Wisdom Quarterly, based on Nyanasatta Thera (trans.) of Satipatthana Sutta

Thus have I heard. At one time the Buddha was living among the Kurus, at Kammasadamma, a market town of the Kuru people. There he addressed the monastic practitioners: "Practitioners." They replied, "Venerable sir!" And the Buddha said:

This is the direct way [possibly the only way], practitioners, 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 nirvana, namely, the four foundations of mindfulness. What are the four?

Herein [within this teaching and discipline],

• one lives contemplating the body in the body [Note 1], ardent, clearly comprehending and mindful, having overcome worldly covetousness and grief;
  
• one lives contemplating feelings in feelings...
• one lives contemplating consciousness in consciousness [2]...
• one lives contemplating mental objects in mental objects, ardent, clearly comprehending and mindful, having overcome worldly covetousness and grief.

I. Contemplation of the Body

1. Mindfulness of Breathing

And how does one live contemplating the body in the body? Herein, having gone to the forest, to the foot of a tree, or to an empty place, sits down with legs crossed, keeping body erect and mindfulness alert [3].

Ever mindful one breathes in, mindful one breathes out. Breathing in a long breath, one knows, "I am breathing in a long breath"; breathing out a long breath, one knows, "I am breathing out a long breath"; breathing in a short breath, one knows, "I am breathing in a short breath"; breathing out a short breath, one knows, "I am breathing out a short breath."

"Experiencing the entire body [of the breath], I shall breathe in," thus one trains. "Experiencing the entire body, I shall breathe out," thus one trains. "Calming the activity of the (breath) body, I shall breathe in," thus one trains. "Calming the activity of the (breath) body, I shall breathe out," thus one trains.

Just as a skillful turner or turner's apprentice, making a long turn, knows, "I am making a long turn," or making a short turn, knows, "I am making a short turn," just so one, breathing in a long breath, knows, "I am breathing in a long breath"; breathing out a long breath knows, "I am breathing out a long breath"; breathing in a short breath knows, "I am breathing in a short breath"; breathing out a short breath knows, "I am breathing out a short breath."

"Experiencing the entire (breath) body, I shall breathe in," thus one trains. "Experiencing the entire (breath) body, I shall breathe out," thus one trains. "Calming the activity of the (breath) body, I shall breathe in," thus one trains. "Calming the activity of the (breath) body, I shall breathe out," thus one trains.

Thus one lives contemplating the body in the body internally, or lives contemplating the body in the body externally, or lives contemplating the body in the body internally and externally [4].

One lives contemplating origination factors [5] in the body, or lives contemplating dissolution factors [6] in the body, or lives contemplating origination-and-dissolution factors [7] in the body. Or mindfulness is established with the thought: "The body exists" [8] to the extent necessary for knowledge and mindfulness, living detached [9], clinging to nothing in the world. Thus also one lives contemplating the body in the body.

2. Postures of the Body

Furthermore, one knows when going, "I am going"; knows when standing, "I am standing"; knows when sitting, "I am sitting"; knows when lying down, "I am lying down"; or just as the body is disposed, one knows it.

Thus one lives contemplating the body in the body internally, or lives contemplating the body in the body externally, or lives contemplating the body in the body internally and externally.

One lives contemplating origination factors in the body, or lives contemplating dissolution factors in the body, or lives contemplating origination-and-dissolution factors in the body. [10] Or mindfulness is established with the thought, "The body exists" just to the extent necessary for knowledge and mindfulness, living detached, clinging to nothing in the world. Thus one lives contemplating the body in the body.

3. Mindfulness and Clear Comprehension

Furthermore, in going forward and back, one applies clear comprehension: In looking straight and looking away; in bending and stretching; in wearing robes and carrying bowl; in eating, drinking, chewing, and savoring; in walking, standing, sitting, falling asleep, waking, speaking, and in keeping silence, one applies clear comprehension.

Thus one lives contemplating the body in the body...

4. Reflecting on the Repulsiveness of the Body

Furthermore, one reflects on this very body enveloped by skin and full of manifold impurities, from the soles up, from the top of the head-hairs down, thinking: "There are in this body hair of the head, hair of the body, nails, teeth, skin, flesh, sinews, bones, marrow, kidney, heart, liver, midriff, spleen, lungs, intestines, mesentery, gorge, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucus, synovial fluid, and 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, sesame, and husked rice, and a person with sound eyes, having opened that bag, were to take stock of the contents thus: "This is hill paddy, this is paddy, this is green gram, this is cow-pea, this is sesame, this is husked rice."

Just so, one reflects on this very body enveloped by skin and full of manifold impurities, from the soles up, from the top of the head-hairs down, thinking: "There are in this body hair of the head... urine." Thus one lives contemplating the body in the body...

5. Reflecting on the Material Elements

Furthermore, one reflects on this very body, however it be positioned or disposed, 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." [11]

Just as if a clever cow-butcher or his apprentice, having slaughtered a cow and divided it into portions, should be sitting at the junction of four high roads, in the same way, one reflects on this very body, as it is positioned or disposed, by way of the material elements: "There are in this body the elements of earth, water, fire, and wind." Thus one lives contemplating the body in the body...

6. Nine Charnel Ground Contemplations

(1) Furthermore, as if one sees a body dead one, two, or three days, swollen, blue and festering, thrown in the charnel ground, one applies this perception to one's own body:

"Verily, my own body is also of the same nature; such it will become and will not escape it."

Thus one lives contemplating the body in the body internally, or lives contemplating the body in the body externally, or lives contemplating the body in the body internally and externally.

One lives contemplating origination-factors in the body, or lives contemplating dissolution factors in the body, or lives contemplating origination-and-dissolution-factors in the body. Or mindfulness is established with the thought:

"The body exists" to the extent necessary for knowledge and mindfulness, living detached, clinging to nothing in the world. Thus also one lives contemplating the body in the body.

(2) Furthermore, as if one sees a body thrown in the charnel ground, being eaten by crows, hawks, vultures, dogs, jackals, or by different kinds of worms, one applies this perception to one's own body:

"Verily, my own body is also of the same nature; such it will become and will not escape it." Thus one lives contemplating the body in the body...

(3) Furthermore, one sees a body thrown in the charnel ground and reduced to a skeleton with some flesh and blood still attached to it, held together by sinews and tendons...

(4) Furthermore, one sees a body thrown in the charnel ground and reduced to a skeleton blood-besmeared and without flesh, held together by sinews and tendons...

(5) Furthermore, one sees a body thrown in the charnel ground and reduced to a skeleton without flesh and blood, held together by sinews and tendons...

(6) Furthermore, one sees a body thrown in the charnel ground and 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) Furthermore, one sees a body thrown in the charnel ground, reduced to bleached bones of conchlike color...

(8) Furthermore, one sees a body thrown in the charnel ground reduced to bones, more than a year-old, lying in a heap...

(9) Furthermore, one sees a body thrown in the charnel ground, reduced to bones gone rotten and become dust, then one applies this perception to one's own body: "Verily, my own body is also of the same nature; such it will become and will not escape it."

Thus one lives contemplating the body in the body internally, or lives contemplating the body in the body externally, or lives contemplating the body in the body internally and externally.

One lives contemplating origination factors in the body, or lives contemplating dissolution factors in the body, or one lives contemplating origination-and-dissolution factors in the body. Or mindfulness is established with the thought:

"The body exists" just to the extent necessary for knowledge and mindfulness, living detached, clinging to nothing in the world. Thus also one lives contemplating the body in the body.

II. The Contemplation of Feeling

And how does a practitioner live contemplating feelings in feelings?

Herein, when experiencing a pleasant feeling, one knows, "I experience a pleasant feeling"; when experiencing a painful feeling knows, "I experience a painful feeling"; when experiencing a neither-pleasant-nor-painful feeling" knows, "I experience a neither-pleasant-nor-painful feeling."

When experiencing a pleasant worldly [mundane] feeling, one knows, "I experience a pleasant worldly feeling"; when experiencing a pleasant spiritual [supermundane] feeling, one knows, "I experience a pleasant spiritual feeling"; when experiencing a painful worldly feeling knows, "I experience a painful worldly feeling"; when experiencing a painful spiritual feeling knows, "I experience a painful spiritual feeling"; when experiencing a neither-pleasant-nor-painful worldly feeling knows, "I experience a neither-pleasant-nor-painful worldly feeling"; when experiencing a neither-pleasant-nor-painful spiritual feeling knows, "I experience a neither-pleasant-nor-painful spiritual feeling."

Thus one lives contemplating feelings in feelings internally, or lives contemplating feelings in feelings externally, or lives contemplating feelings in feelings internally and externally. One lives contemplating origination factors in feelings, or lives contemplating dissolution factors in feelings, or lives contemplating origination-and-dissolution factors in feelings [12].

Or mindfulness is established with the thought, "Feeling exists" just to the extent necessary for knowledge and mindfulness, living detached, clinging to nothing in the world. Thus one lives contemplating feelings in feelings.

III. Contemplation of Consciousness

And how does a practitioner live contemplating consciousness in consciousness?

Herein, one knows consciousness with lust as with lust; consciousness without lust as without lust; consciousness with hate as with hate; consciousness without hate as without hate; consciousness with ignorance as with ignorance; consciousness without ignorance as without ignorance;

One knows the shrunken state of consciousness as the shrunken state [13]; the distracted state of consciousness as the distracted state [14]; the developed state of consciousness as the developed state [15]; the undeveloped state of consciousness as the undeveloped state [16]; the state of consciousness with some other mental state superior to it as the state with something mentally higher [17]; the state of consciousness with no other mental state superior to it as the state with nothing mentally higher [18];

One knows the concentrated state of consciousness as the concentrated state; the unconcentrated state of consciousness as the unconcentrated state; the freed state of consciousness as the freed state [19]; and the unfreed state of consciousness as the unfreed state.

Thus one lives contemplating consciousness in consciousness internally, or lives contemplating consciousness in consciousness externally, or lives contemplating consciousness in consciousness internally and externally.

One lives contemplating origination factors in consciousness, or lives contemplating dissolution-factors in consciousness, or lives contemplating origination-and-dissolution factors in consciousness [20]. Or mindfulness is established with the thought, "Consciousness exists" just to the extent necessary for knowledge and mindfulness, living detached, clinging to nothing in the world. Thus one lives contemplating consciousness in consciousness.

IV. Contemplation of Mental Objects

1. The Five Hindrances

And how does one live contemplating mental objects in mental objects?

Herein, one lives contemplating mental objects in the mental objects of the Five Hindrances. How?

(1) Herein, when sense-desire is present, one knows, "There is sense-desire in me," or when sense-desire is not present knows, "There is no sense-desire in me." One knows how the arising of the unarisen sense-desire comes to be; knows how the abandoning of the arisen sense-desire comes to be; and knows how the future non-arising of the abandoned sense-desire comes to be.

(2) When anger is present, one knows, "There is anger in me," or when anger is not present, knows, "There is no anger in me." One knows how the arising of the unarisen anger comes to be; knows how the abandoning of the arisen anger comes to be; and knows how the future non-arising of the abandoned anger comes to be.

(3) When sloth and torpor are present, one knows, "There are sloth and torpor in me," or when sloth and torpor are not present one knows, "There are no sloth and torpor in me." One knows how the arising of the unarisen sloth and torpor comes to be; knows how the abandoning of the arisen sloth and torpor comes to be; and knows how the future non-arising of the abandoned sloth and torpor comes to be.

(4) When agitation and remorse are present one knows, "There are agitation and remorse in me," or when agitation and remorse are not present one knows, "There are no agitation and remorse in me." One knows how the arising of unarisen agitation and remorse comes to be; knows how the abandoning of unarisen agitation and remorse comes to be; and knows how the future non-arising of abandoned agitation and remorse comes to be.

(5) When doubt is present one knows, "There is doubt in me," or when it is not present knows, "There is no doubt in me." One knows how the arising of unarisen doubt comes to be; knows how the abandoning of the arisen doubt comes to be; and knows how the future non-arising of abandoned doubt comes to be.

Thus one lives contemplating mental objects in mental objects internally, or lives contemplating mental objects in mental objects externally, or lives contemplating mental objects in mental objects internally and externally.

One lives contemplating origination factors in mental objects, or lives contemplating dissolution factors in mental objects, or lives contemplating origination-and-dissolution factors in mental objects [21]. Or mindfulness is established with the thought, "Mental objects exist" just to the extent necessary for knowledge and mindfulness, living detached, clinging to nothing in the world. Thus also one lives contemplating mental objects in the mental objects of the Five Hindrances.

2. The Five Aggregates of Clinging

Furthermore, one lives contemplating mental objects in the mental objects of the Five Aggregates of Clinging [22]. How?

Herein one thinks, "Such is material form; such is the arising of material form; and such is the disappearance of material form. Such is feeling; such is the arising of feeling; and such is the disappearance of feeling.

"Such is perception; such is the arising of perception; and such is the disappearance of perception. Such are formations; such is the arising of formations; and such is the disappearance of formations.

"Such is consciousness; such is the arising of consciousness; and such is the disappearance of consciousness."

Thus one lives contemplating mental objects in mental objects internally, or lives contemplating mental objects in mental objects externally, or lives contemplating mental objects in mental objects internally and externally. One lives contemplating origination factors in mental objects, or lives contemplating dissolution factors in mental objects, or lives contemplating origination-and-dissolution factors in mental objects [23].

Or mindfulness is established with the thought, "Mental objects exist" just to the extent necessary for knowledge and mindfulness, living detached, clinging to nothing in the world. Thus one lives contemplating mental objects in the mental objects of the Five Aggregates of Clinging.

3. The Six Internal and External Sense Bases

Furthermore, one lives contemplating mental objects in the mental objects of the six internal and the six external sense-bases. How?

Herein, one knows the eye and visual forms and the fetter that arises dependent on them [24]; knows how the arising of the unarisen fetter comes to be; knows how the abandoning of the arisen fetter comes to be; and knows how the future non-arising of the abandoned fetter comes to be.

One knows the ear and sounds... nose and smells... tongue and flavors... body and tactile objects... mind and mental objects, and the fetter that arises dependent on them; knows how the arising of the unarisen fetter comes to be; knows how the abandoning of the arisen fetter comes to be; and knows how the future non-arising of the abandoned fetter comes to be.

Thus one lives contemplating mental objects in mental objects internally, or lives contemplating mental objects in mental objects externally, or lives contemplating mental objects in mental objects internally and externally.

One lives contemplating origination factors in mental objects, or lives contemplating dissolution factors in mental objects, or lives contemplating origination-and-dissolution factors in mental objects [25] .

Or mindfulness is established with the thought, "Mental objects exist" just to the extent necessary for knowledge and mindfulness, living detached, clinging to nothing in the world.

Thus one lives contemplating mental objects in the mental objects of the six internal and the six external sense-bases.

4. The Seven Factors of Enlightenment

Furthermore, one lives contemplating mental objects in the mental objects of the Seven Factors of Enlightenment. How?

(1) Herein, when the enlightenment-factor of mindfulness is present, one knows, "The enlightenment-factor of mindfulness is in me," or when the enlightenment-factor of mindfulness is absent knows, "The enlightenment-factor of mindfulness is not in me"; knows how the arising of the unarisen enlightenment-factor of mindfulness comes to be; and how perfection in the development of the arisen enlightenment-factor of mindfulness comes to be.

(2) When the enlightenment-factor of investigation of mental objects is present one knows, "The enlightenment-factor of investigation of mental objects is in me"; when it is absent knows, "The enlightenment-factor of the investigation of mental objects is not in me"; knows how the arising of the unarisen enlightenment-factor of the investigation of mental objects comes to be, and how perfection in the development of the arisen enlightenment-factor of investigation of mental objects comes to be.

(3) When the enlightenment-factor of energy is present one knows, "The enlightenment-factor of energy is in me"; when it is absent knows, "The enlightenment-factor of energy is not in me"; knows how the arising of the unarisen enlightenment-factor of energy comes to be, and how perfection in the development of the arisen enlightenment-factor of energy comes to be.

(4) When the enlightenment-factor of joy [piti] is present one knows, "The enlightenment-factor of joy is in me"; when it is absent knows, "The enlightenment-factor of joy is not in me"; knows how the arising of the unarisen enlightenment-factor of joy comes to be, and how perfection in the development of the arisen enlightenment-factor of joy comes to be.

(5) When the enlightenment-factor of tranquility is present one knows, "The enlightenment-factor of tranquility is in me"; when it is absent knows, "The enlightenment-factor of tranquility is not in me"; knows how the arising of the unarisen enlightenment-factor of tranquility comes to be, and how perfection in the development of the arisen enlightenment-factor of tranquility comes to be.

(6) When the enlightenment-factor of concentration (samadhi) is present one knows, "The enlightenment-factor of concentration is in me"; when it is absent knows, "The enlightenment-factor of concentration is not in me"; knows how the arising of the unarisen enlightenment-factor of concentration comes to be, 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 one knows, "The enlightenment-factor of equanimity is in me"; when it is absent knows, "The enlightenment-factor of equanimity is not in me"; knows how the arising of the unarisen enlightenment-factor of equanimity comes to be, and how perfection in the development of the arisen enlightenment-factor of equanimity comes to be.

Thus one lives contemplating mental objects in mental objects internally, or lives contemplating mental objects in mental objects externally, or lives contemplating mental objects in mental objects internally and externally.

One lives contemplating origination-factors in mental objects, or lives contemplating dissolution-factors in mental objects, or lives contemplating origination-and-dissolution-factors in mental objects [26]. Or mindfulness is established with the thought, "Mental objects exist" just to the extent necessary for knowledge and mindfulness, living detached, clinging to nothing in the world.

Thus one lives contemplating mental objects in the mental objects of the Seven Factors of Enlightenment.

5. The Four Noble Truths

Furthermore, one lives contemplating mental objects in the mental objects of the Four Noble Truths. How?

Herein, one knows, "This is suffering [dukkha]" according to reality; knows "This is the origin of suffering" according to reality; knows "This is the cessation of suffering" according to reality; and knows "This is the path leading to the cessation of suffering" according to reality.

Thus one lives contemplating mental objects in mental objects internally, or lives contemplating mental objects in mental objects externally, or lives contemplating mental objects in mental objects internally and externally.

One lives contemplating origination-factors in mental objects, or lives contemplating dissolution-factors in mental objects, or lives contemplating origination-and-dissolution-factors in mental objects [27]. Or mindfulness is established with the thought, "Mental objects exist" just to the extent necessary for knowledge and mindfulness, living detached, clinging to nothing in the world.

Thus one lives contemplating mental objects in the mental objects of the Four Noble Truths.

The Buddha's Assurance

Verily, practitioners, whosoever practices these Four Foundations of Mindfulness in this manner for seven years, one of two fruits may be expected -- highest knowledge (arahantship) here and now or, if some remainder of clinging is yet present, the state of non-returning [28].

O, let alone seven years! Should any person practice in this manner for six years... five years... four years... three years... two years... one year, one of two fruits may be expected -- highest knowledge here and now or, if some remainder of clinging is yet present, the state of non-returning.

O, let alone a year! Should any person practice of mindfulness in this manner for seven months... six months... five months... four months... three months... two months... a month... half a month, one of two fruits may be expected -- highest knowledge here and now or, if some remainder of clinging is yet present, the state of non-returning.

O, let alone half a month! Should any person practice these Four Foundations of Mindfulness in this manner for seven days, one of two fruits may be expected -- highest knowledge here and now or, if some remainder of clinging is yet present, the state of non-returning.

Because of this it was said: "This is the direct [or only] way, practitioners, 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 nirvana, namely the Four Foundations of Mindfulness."

Thus said the Buddha, and satisfied they approved of his words.

Meditating on Inner Light

Wisdom Quarterly
(Sammyundead/Flickr)

The "counterpart sign" (patibagha nimitta) is literally an inner light produced by prolonged attention in meditation. "Where attention goes energy flows" has become a popular slogan of the Law of Attraction movement. Nowhere is it more evident than during sitting practice.

We can worry ourselves sick by focusing on stimuli (thoughts, memories, ideas) that produces alarm. We can lull ourselves into fantasy by reflecting on the pleasant aspects of something. But the way of mindfulness is to take things just as they are without evaluating, judging, or resisting them.

Dispassionate observation leads to detachment and liberation, a temporary release of the heart from the burdens it takes as its own the rest of the time.

Gently, non-judgmentally, serenely bringing the mind back to the meditation object again and again as many times as it wanders will eventually produce a meditation sign. Whether using the breath or a candle flame, an image of the Buddha or a photo (perhaps of oneself) to project loving-kindness (metta) towards are all suitable.

Why does the light not come, and what can be done to invite and encourage it?

First, it is necessary to establish oneself in VIRTUE (five or more precepts) so that the mind/heart are free from reproach. One neither has cause to worry about or regret what one has done or left undone.

Second, it is necessary to focus, collect, and CONCENTRATE the mind on a single object. This means purposely excluding all distractions and other concerns. This is when the light comes as a side effect of purification.

Third, the light itself is not important. But with it one is able to cultivate liberating insight called WISDOM. This is done by applying the mind on four "foundations."

• Tibetan approach to Four Foundations
• BOOK: The Four Foundations of Mindfulness
• Mahayana and the Four Foundations
  

Unraveling Mind and Body (Part I of II)

Ayya Susila and Yogi Seven (Wisdom Quarterly)

It is said that “mind leads the world.” Is it true? We will only really know when we understand how the mind works. Mind seems at times close and at times far away. Mind is both the culprit behind unwholesome deeds and also the director of all heart-soothing behavior.

The study of the Abhidharma (Buddhism's "Higher Teachings" on ultimate reality) helps us gain an understanding of how the mind works, which is essential for leading a happy and blameless life.

According to the Abhidharma, the ultimate realities that make up mind and matter making, which we call "self" or "soul" are revealed. They are actually an impersonal stream of mind-moments (cittas) and infinitesimally small particles (kalapas). Both continuously arise and pass away, utterly dependent on conditions.

The study of the Abhidharma is an antidote to the painful illusion of a permanent self, ego, or “I.”

Most problems in life spring from our ignorance and craving regarding this “I” and the selfishness that is its offspring.

But when we understand that -- ultimately speaking -- there is no “I,” we are finally able to let go of our intense clinging and thereby to let go of all suffering.

The truth sets one free. It is an escape to reality and away from the illusion that wash over us like a great flood. The heart is set free of affliction. Life’s problems suddenly disappear by a change of perception, understanding truth for truth.

How would we ever accomplish this? The Buddha’s gradual instruction guides us through a practical study of Abhidharma and, more importantly, meditative experience. There is no reason to be bogged down by intellectual grasping. Far more important is the application of the principles. For instance, we can debate for a lifetime whether there are four great elements (earth, fire, water, wind), or five (space), or none at all. Or we can practice four elements meditation as the Buddha instructed.

Then whatever we might choose to label the characteristics of matter, the truth about materiality remains the same. But we are changed, and our relationship to it is changed. We no longer regard it as me or mine. And freed from this illusion, we are at peace.

But "who" is at peace. How can the self realize not-self? How can all I regard as me or mine (my form, feelings, perceptions, mental formations, and consciousness) ever see that that is not me, not mine?

The Abhidharma shows the way. While it appears to be an inscrutable paradox, it is in practice very clear. How can what is changing at every moment, what is painful, what is beyond my control be "me" or be considered "mine"? How can it be anything but impersonal?

But whether it is personal or impersonal, me or not me, self or non-self should not be decided in advance. The Buddha advised us to investigate. And we should be fearless, like scientists knowing full well their hypothesis can be disproved (refuted, found to be false or in error).

I assert that I AM. Now I will test that assertion. By "I" I mean this body. Well, I know I'm not this body. But this body is mine? I can test that, too.

By "I" I actually mean this soul (consciousness, heart, mind, spirit, memory, history, ghost, energetic body, DNA, lineage... software package). Well, I don't know if I am, but I can test it.

The Buddha asserted that all that we typically regard as our "selves" can be summed up in five categories or heaps. He called these heaps the Five Aggregates of Clinging. We cling to them as self, as me or mine. They are familiar to us, though often go misunderstood, via the famous Heart Sutra mantra:

1. form (body, materiality, subtle or tangible)
2. feeling (sensation, pleasant, unpleasant, or neutral)
3. perception (what we apprehend, conceptions, discriminations, cognitions)
   
4. mental formations (such as volitions, intentions, emotions, memories, impulses, likes and dislikes, opinions... in fact, feelings and perceptions are also "mental formations," only they are so important as to be singled out from other formations and fabrications)
5. consciousness (awareness, reflection, the knowing that knows it knows, but what does it know other than sights, sounds, bodily impressions, tastes, odors, and ideas, which we give the fancy name "objects of mind," the sixth sense beyond this body?)
   

According to the Buddha, we see ourselves as these, in these, or apart from these as owners of them. If that is true -- that these are me or mine -- we can test it.

A calm mind is a strong mind. A very calm mind is a very strong mind. If we can clear it of thought and intensify our attention and focus to laser precision, we have something very powerful to work with.

"KNOW THYSELF," all of the ancient traditions say, from India to Greece, from Timbuktu to Nalanda to the Gymnasium to Harvard. So what is this "self"? I don't know. Let's find out!



We can turn the well collected and sharpened mind in on those very things. It is easy enough to examine the mind. And (test it) perception can become so sharp as to directly observe that it is composed of light particles. The Buddha knew this. He was not the first to know it, not the first to speak of it, not the first to show how it is done. But we already know we are not these bodies.

I am my feelings! At least I feel that I am. Of course, by "feeling" is meant sensation not emotion. Emotions are another type of formation (sankhara or samskara). Am I this pleasant, unpleasant, or neutral worldly or otherworldly sensation? The mind can examine each and find out. I see sensations arising with perceptions, born of sense contact with the world. So if I am it, I must also be the body (sense base) and the outside world impinging on the body. Okay, so I might not be the feelings I am experiencing.

Am I what I think about it or how I discriminate it? Am I how I feel about it (happy, sad, up, down, ecstatic, dejected)? I perceive it one way, but it may be another. Or my perception of it can change. I'm probably not that, but I better check back.

Am I my intention? Karma is intention. What I think, speak, or act what determines whether this is profitable, unprofitable, or neutral karma is whether it is rooted in greed, aversion/fear, or delusion or nongreed, nonaversion/nonfear, nondelusion. The first three roots mean that when it ripens it will be unpleasant and unwelcome, but until then it might go either way and make me happy.

The second three roots mean that when it matures and comes to fruition it will be pleasant and welcome, but until then it might go either way and make me unhappy. Being good can feel quite bad, and vice versa, but karma is not deceived. It all balances out in the long run. Am I these intentions, or opinions, or beliefs, or deductions, or what have you? I don't think I am, and I certainly don't feel that I am, but I might be. I better keep examining. Or forget about all that.

I know what I am. I am that I am. I am the Knower, the Watcher, the Soul, the One who has been doing this all along -- consciousness! Aha! Case closed!

Wait, let's not jump to conclusions. The Buddha said investigate. He didn't think he was consciousness. In fact, he saw through consciousness and likened it to a magician's trick (SN 22.95, echoed here). How do I know that I'm the one who knows, the knower? Oops! I see my mistake, I mean the mistake. It is being assumed that there is a knower, but the evidence so far only suggests there is knowing. I've made knowing into a Knower without even realizing it. First principles. Consciousness exists.

But to say someone is conscious is an assumption. Descartes jumped the gun to have said "I think therefore I am." Based on thinking, all that was known was that there was some thinking. Am I the thought? Am I the consciousness itself? That needs investigation. There are six kinds of consciousness, six things to be conscious of -- sights, sounds, savories, smells, touch sensations, and mind objects (extrasensory perceptions, ideas, thoughts, knowings, awareness of being aware, reflections, or whatever is beyond the body's sensory apparatuses).

You know, I'm starting to think the Buddha might have been onto something. But I'm going to investigate because he also said not to go on what others say, or tradition, or scripture, or preferences (Kalama Sutra), which I think is sound advice -- and not because he said it. I'll see for myself.

Hey, I'd better be one of these, or religions teaching me I have a soul and atheists tell me I have a self are going to have a lot to answer for, although I do wonder if I ever understood what they meant. Only Buddhism, on a buddha, teaches the liberating wisdom of nonself (anatta). It is unique to a fully, supremely enlightened teacher. But one can't help but notice how all of them are saying selfishness and self-centeredness, vaulting pride and ego are harmful delusions to be overcome by unselfishness, generosity, charity, and caring.

I really think the Buddha was onto something, but I'm not at all sure I'm up to the task of enlightenment (bodhi) and liberation (nirvana). After all, I didn't actually follow the first step, which was to purify my mind/heart through the effort of virtue (sila) and absorption (zen) in meditation.

So far I have only been intellectualizing and conducting a mental experiment. Buddhism is not about "thinking" and hammering things out by mere reasoning. This is a Wisdom Tradition. This is about real knowing. (The Buddha solved the philosophical tangle of epistemology, the ultimate question of questioners: "How do we know that we know, and how can we be sure?")



So long as we only think, there is no knowing. Knowing comes from direct experience of the truth. Nirvana, for example, is not something that could ever be conceptualized, yet it can be experienced and known here and now. It's not a feeling, so to say it's "women's intuition" if off the mark.

There is a certainty that surpasses all understanding. There is knowing. And mere thinking is not the way to it. I have a heart and a head, and this head is capable of far more than rationalism. It's capable of insight, wisdom, and enlightenment.

When I know, I'll know that I know. And the only way to that is practice with a well purified instrument of knowing. I may be thinking now, but in meditation I will be investigating.

What is the Abhidharma?

Buddhism is divided into three collections or divisions -- conventional discourses (sutras), disciplinary code (Vinaya), and the Higher Teachings (Abhidharma).

Abhidharma is a combination of abhi (means higher, special, or sublime) and Dharma, which means teaching or universal truth. Abhidharma is therefore the higher or ultimate teaching of the Buddha. It is grounded in the reality of experiential truth.

It is not metaphysical theory, as some portray it, but a description of what is possible for meditators to directly know, and it leads to enlightenment.

The Abhidharma system classifies and fully explains mental and material phenomena. This is why the oldest existing Buddhist tradition -- the Theravada or "Teaching of the Elders," who were the immediate disciples of the historical Buddha -- regards Abhidharma as the best exposition of the true nature of existence as realized by the penetrative wisdom of the Supremely-Enlightened One and those who successfully practice the path.

According to Buddhism ,as elaborated in the Abhidharma system, there are two types of truth (sacca), conventional (sammuti) and ultimate (paramattha).

Conventional truth refers to ordinary concepts such as “tree,” “house,” “person,” “body,” “being.” Such concepts are linked to language, culture, and conditioning. We may think these concepts are objective realities that actually exist. After all, there are words and concepts for them. But while they seem to exist, closer examination reveals that they in no way exist as irreducible realities.

Instead, incredibly, they break down into smaller and smaller components. For example, if we discern the four elements (or characteristics of matter) in this body, the "body" breaks down into innumerable, infinitesimally tiny particles. If the analysis continues, these particles break down further. Each contains... TO BE CONTINUED

But the mind or mentality is more relevant than the body or materiality. And that is what the Abhidharma teaches. And it teaches it to reveal the path to enlightenment in this very life.

Remember, this is all directly knowable, directly visible to the mind/heart purified by intense and prolonged concentration (absorption, jhana) and trained in insight (vipassana). This is the Buddha's Middle Path that avoids extremes in views.

Insight Meditation in Business

(dhamma.org)

Learn how senior business leaders in India across various industries and sectors cope with uncertainty and change in a challenging market environment. In a series of candid interviews, senior executives discuss how the practice of insight meditation (vipassana) enables them to more effectively:

• manage their stress
• increase employee engagement of competition
• make decisions from a base of personal wisdom and authenticity

Vipassana Meditation as Taught by S.N. Goenka
in the tradition of Sayagyi U Ba Khin

There is a special Website related to meditation courses conducted from time to time by S.N. Goenka and his assistant teachers specially for business executives and government officials. For most of his life Goenka worked as a prominent international businessman based in Burma and India. He was a keynote speaker on the subject of spirituality in business at the World Economic Forum in Davos, Switzerland. It was held on January, 2000. He also addressed the World Peace Summit held at the United Nations in August, 2000 and was the keynote speaker at the Spirit in Business Conference (SiB) held in New York City in April 2002. More

• Download the eBook
  

Teach Yourself Walking Meditation (video)

Carole Fogarty (thehealthylivinglounge.com) and Wisdom Quarterly

“Make the effort to let go of your worries” - Thay (Zen Master Thich Nhat Hanh, Walking Meditation DVD/CD-ROM).

Walking meditation is the perfect alternative if body and mind are too restless to sit and rest in stillness. Its also a lovely change from the usual, less active meditation practices. No great skill or understanding is required. Simply give attention to (just knowing, not evaluating or thinking about) the breath, foot steps, or the ground. Adjust to a slow, gentle pace. Wherever one can walk, one can meditate along the way.

Healing

• Body and mind become one (united by breath).
• Calm strong emotions by living in the present moment(rather than reflecting on the past or worrying about possible futures).
• Focus on the internal world in the senses of the body rather than the outer.
• Draw excess energy and emotions (stray thoughts upsetting the heart/mind) out of the head down into the body.

“Live your daily life in a way that you never lose yourself. When you are carried away with your worries, fears, cravings, anger, and desire, you run away from yourself and you lose yourself. The practice is always to go back to oneself.” - Thay

(SoundsTrueVideos) Free weekly wisdom. From Walking Meditation: What if every step taken deepened our connection with all life and imprinted peace, joy, and serenity on Earth?

Deepen the practice with the highly recommend book Walking Meditation by Zen Master Thich Nhat Hanh and his student Nguyen Anh-Huong. It is short, simple, and very easy to read with super clear instructions and an added bonus -- an instructional DVD and a CD that includes 5 walking meditations. Remember, there is no goal to walking meditation. The destination is here and now...one breath at a time.

“Walking meditation is meditation while walking.” - Thay

4 Key Steps

1. Breathing - stay aware of what is happening now. What is happening? Breathing. Breathe using a gentle, full belly (not a full chest) to calm thoughts, relaxing the hips, elbows, muscles, legs, face, eyes, ears, and brain. Maybe place hands on the belly to feel the rise and fall (optional). Breath in “resting,” breath out “softening.”
2. Walking - with soft eyes, moving slowly and gently. Feel the sensation of each foot as it presses down on the earth. Notice it as it lifts up, touches the ground, and is lifted up again. Follow every foot step with mind and breath.
3. Counting - if staying focused on each step is a struggle, count the number of steps to each inhale and each exhale. This encourages attention (discourages distraction).
4. Smiling - smiles, half smiles, upside down frowns, grins... It is said a smile brings lightness to the feet, inviting the body to relax, helping us settle more easily into walking meditation.
   

“Don’t bring anxiety and stress to the ground with your feet.” - Thay

(Ven. Yuttadhammo) This is the third in a series of six videos on how to practice meditation without religious dogma or spiritual mumbo-jumbo.

• The Zens (jhanas) of Buddhist meditation
• The Benefits of Walking Meditation (Ven. U Silananda)
• Cankama: Walking Meditation (Buddha Space Blog)

Going for Guidance to the Three Gems

Wisdom Quarterly edit of "Three Jewels" (en.wikipedia.org)

Buddhist nuns, monks, and lay followers all go for guidance to the Three Jewels.

The Three Jewels, also the Triple Gem, is the center of one of the major practices of mindfulness, recollection, contemplation, and reflection in Buddhism. The qualities of the three are frequently repeated in the ancient texts, where they are called the "Mirror of the Dhamma" (Dhamma Adassa).

• Buddhists do not go for "refuge"; sarana is guidance.
  

I go for guidance to the Buddha, the Greatest in the world, the Guru of devas and human beings, who gained enlightenment to teach freedom from suffering to beings. The Cambodian (Khmer) formulation, in Theravada Buddhist tradition, runs as follows.

ចង្អុលឲ្យដើរផ្លូវកណ្តាល មាគ៌ាត្រកាលអាចកំចាត់​ ទុក្ខភ័យចង្រៃអោយខ្ចាយបាត់ អាចកាត់សង្សារទុក្ខបាន។​
Guiding the right Middle Path, the way that can eliminate all suffering.
២.សាសនាព្រះអង្គនៅសព្វថ្ងៃ សត្វមាននិស្ស័យពីបុរាណ​ ប្រឹងរៀនប្រឹងស្តាប់ចេះចាំបាន កាន់តាមលំអានបានក្តីសុខ។
Such teachings now beings have through karmic-destiny accrued in the past by trying to listen, learn, and practice for happiness.
ឥតមានសុខណាស្មើក្តីស្ងប់ បញ្ចប់ត្រឹមសុខឃ្លាតចាកទុក្ខ​ តាំងពីលោកនេះតទៅមុខ ក្តីសុខនឹងមានព្រោះធម៌ស្ងប់។​
There is no happiness as genuine as one free of all suffering from this world and beyond, where happiness prevails because of Dharma.
៣.ខ្ញុំសូមបង្គំឆ្ពោះព្រះធម៌ ព្រះសង្ឃបវរទាំងសព្វគ្រប់ រួមជាត្រៃរ័ត្នគួរគោរព ជាម្លប់ត្រជាក់នៃលោកា
I go for guidance to the Dharma and the Sangha, all combined as the Three Jewels, the cool shade of the world.
ព្រះរូបព្រះធាតុនៃព្រះពុទ្ធ វិសុទ្ធតាងអង្គព្រះសាស្តា​ សូមគុណត្រៃរត័្នជួយខេមរា ឲ្យបានសុខាតរៀងទៅ ៕
May the Triple Gem guide [this country and its people] to happiness forever.

The Mirror of the Dharma
This contemplative practice (anussati) -- often replacing formal sitting meditation -- refers to reflecting on the true qualities of the teacher, teaching, and the taught -- the Buddha, Dharma and Sangha.

These qualities are called the "Mirror of the Dharma" in the Discourse on the Buddha's Last Days. They help practitioners attain a "mind like a mirror" -- a possible reference to the "mind-door" (mind-door cognitive processes) near the physical heart that reflect the contents of consciousness.

In the commentary on the Crossing the Wilderness Rebirth-Tale, the Buddha declares:

Disciples, nowhere between the lowest of the hells below or the highest heavens above, nowhere in all the countless worlds that stretch to the right and left is there the equal, much less one superior, to a buddha. Incalculable is the excellence that springs from keeping the precepts and from other virtuous conduct.

By taking refuge in the Triple Gem, one escapes from rebirth in unfortunate states of suffering. By forsaking such guidance as this, one hase certainly erred. In the past, too, humans who foolishly mistook what was no guide for a true guide met with disaster.

Amaravati Three Gems (triratna) symbols

The Buddha

"The Blessed One is an arhat, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One."

In early traditions the Buddha as a worthy guide is taken to refer to the historical Buddha. Later traditions expanded this to include buddhahood or "the full development of mind." In other words, the full development of one's highest potential came to mean our intrinsic buddha nature or ability to reach buddhahood, full enlightenment.

This later interpretation recognizes the possibility of completion, perfection, full development of one's own inherent qualities. Mind in Buddhism does not mean the head; it means the heart. They are one and the same, both involved in consciousness. So the metaphorical head/heart allows for the full development of wisdom and compassion in equal measure.

The Dharma

"The Dharma is well expounded by the Blessed One, directly visible, immediate [timeless], inviting one to come and see, applicable, to be personally experienced by the wise."

Going for guidance to the Dharma, in the Vajrayana tradition, includes reference not only to the words of the Buddha, but to the living experience of realization and the teachings of fully realized practitioners.

In Tibetan Buddhism, it includes both the Kangyur (the teaching of the Buddha) and the Tengyur (the commentaries written by realized practitioners). In an intangible way, it may also include the living "transmission" of those masters, which can be very inspiring.

The Sangha

"The Sangha of the Blessed One's disciples is practicing the good way, practicing the straight way, practicing the true way, practicing the proper way; that is, the four pairs of persons, the eight types of individuals: This Sangha of the Blessed One's disciples is worthy of gifts [a statement which makes it certain that we are not talking about just anyone with a shaved head wearing a saffron robe but instead those ], worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world." (Bhikkhu Bodhi, 2000, The Collected Discourses of the Buddha: A New Translation of the Samyutta Nikaya, Somerville: Wisdom Publications, p. 319–321).

A more liberal definition of "Sangha" may include all practitioners actively following the Buddha's teachings to benefit themselves and others. But it is more strictly defined as the "Realized Sangha" (Arya-Sangha). In other words, it really means those practitioners and historical students of the Buddha who realized the true nature of mind.

The ordinary Sangha means practitioners and students of the Buddha who are using the same methods and working towards the goal of enlightenment and benefiting others by making the Dharma known that brings about the end of suffering (here and now and in the ultimate sense of their own attainment).

Tibetan Buddhism

In Tibetan Buddhism there are three guidance formulations: the Outer, Inner, and Secret forms of the Three Jewels.

The outer form is the "Triple Gem" (Sanskrit, Triratna). The inner is the Three Roots. And the secret form is the "Three Bodies" (trikaya of a buddha). These alternative guide formulations are employed by those undertaking Deity Yoga and other tantric practices in the Vajrayana tradition as a means of recognizing Buddha Nature.

History

The Three Gems are so called because of their treasured value to Buddhists, as well as their indestructible and unchanging nature.

The Three Gems when used in the process of going for guidance become the Three Guides. In this form, metaphors occur very frequently in ancient Pali texts (of Theravada Buddhism). Sangha always really means those persons (ordained or not) who have reached at least the first stage of enlightenment, which is very hard to know about others. So for practical purposes most use the term to refer to the Sangha of Buddhist monks and Buddhist nuns.

I go to the Buddha for guidance and to the Dharma and to the Sangha.

9/11 Day Meditation SIT-A-THON

Wisdom Quarterly



Against the Stream Buddhist Meditation Society, Los Angeles

Sign up now and be a part of Against the Stream's Second Annual Sit-a-Thon. Join them for a lovely day of mindful practice dedicated to helping others. Commemorating a fateful day, this fundraiser for ATS's scholarship program is targeted specifically for the October retreat at Joshua Tree. Sitters are encouraged to raise funds by having friends and family sponsor them. They can support practitioners via an online donation, or sitters can bring cash, checks, or credit cards to the sit. All are welcome to come sit just for the sake of good practice -- allowing this to be a day of remembrance. Read about ATS's intention for the weekend.

• Trillion Dollar Conspiracy
• 911Truth.org

9/11 FEMA search filmed underground (cbsnews.com)



The Decades' Biggest Scam

Glenn Greenwald (Salon.com)

The Los Angeles Times examines the staggering sums of money expended on patently absurd domestic "homeland security" projects: $75 billion per year for things such as a Zodiac boat with side-scan sonar to respond to a potential attack on a lake in tiny Keith County, Nebraska, and hundreds of "9-ton BearCat armored vehicles, complete with turret" to guard against things like an attack on DreamWorks in Los Angeles. All of that -- which is independent of the exponentially greater sums spent on foreign wars, occupations, bombings, and the vast array of weaponry and private contractors to support it all -- is in response to this mammoth, existential, the-single-greatest-challenge-of-our-generation threat:

• "The number of people worldwide who are killed by Muslim-type terrorists, Al Qaeda wannabes, is maybe a few hundred outside of war zones. It's basically the same number of people who die drowning in the bathtub each year," said John Mueller, an Ohio State University professor who has written extensively about the balance between threat and expenditures in fighting terrorism. More

Seeking a Path: Dependent Origination

P.A. Payutto (trans. from Thai by Bruce Evans), intro. edited by Wisdom Quarterly Himalayan path along Phoksundo Lake (lasochres.se)

The Buddhist Law of Conditionality
The teaching of causal interdependence is the most important of Buddhist principles.

It describes a law of nature that exists as the natural course of things. The Buddha was not an emissary of heavenly "commandments." He was a discoverer of this liberating-principle of the natural order, and he proclaimed its truth to the world.

The progression of causes and conditions is the reality that applies to all things: from the natural environment, which is an external and physical condition, to the events of human society, ethics, life events, and the happiness and suffering that manifest in our minds.

Causal relationships are part of one natural truth. Our happiness within this natural system depends on having some knowledge of how it works and practicing correctly within it. With knowledge we are able to address problems on personal, social, and environmental levels.

Given that all things are interconnected, all affecting one another, success in dealing with the world lies in creating harmony within it.

(Kevin-McGuiness/Flickr.com)

The sciences, which have evolved with human civilization and are influencing our lives so profoundly, are said to be based on reason and rationality. Their storehouse of knowledge has been amassed through interacting with these natural laws of conditionality. ...

But the human search for knowledge in modern scientific fields has three notable features...

• Underneath it all, we tend to interpret concepts like happiness, freedom, human rights, liberty, and peace in ways that preserve the interests of some and encroach on others. Even when controlling other people comes to be seen as a blameworthy act, this aggressive tendency is then turned in other directions, such as the natural environment. Now that we are beginning to realize that it is impossible to really control other people or other things, the only meaning left in life is to preserve self interests and protect territorial rights. Living as we do with this faulty knowledge and these mistaken beliefs, the natural environment is thrown out of skew, society is in turmoil, and human life, both physically and mentally, is disoriented. The world seems to be full of conflict and suffering.

All facets of the natural order -- the physical world and the human world, the world of conditions (dharma) and the world of actions (karma), the material world and the mental world -- are connected and interrelated; they cannot be separated. Disorder and aberration in one sector will affect other sectors. If we want to live in peace, we must learn how to live in harmony with all spheres of the natural environment, both the internal and the external, the individual and the social, the physical and the mental, the material and the immaterial.

...This is why, of all the systems of causal relationship based on the following law "Because there is this, that arises; when this ceases, that ceases," the teachings of Buddhism begin with, and stress throughout, the factors involved in the creation of suffering in individual awareness.

"Because there is ignorance, there are volitional formations..." is the first link of the Dependent Origination formula. Once this system is understood on the inner level, liberating us from suffering, we are then in a position to see the connections between inner factors and the causal relationships in the external environment. This is the approach adopted in this book. More

1. An Overview of Dependent Origination
Types of Dependent Origination found in the texts
1. The general principle
2. The principle in effect

2. Interpreting Dependent Origination
The essential meaning

3. Man and Nature

4. The Standard Format
The main factors
1. Ignorance and craving-clinging
2. Volitional impulses and becoming
3. Consciousness to feeling, and birth, aging and death

5. Other Interpretations
Preliminary definition
How the links connect
Examples
An example of Dependent Origination in everyday life

6. The Nature of Defilements

7. Dependent Origination in Society

8. The Middle Teaching

9. Breaking the Cycle

Appendix
A note on interpreting the principle of Dependent Origination
Birth and death in the present moment
Dependent Origination in the Abhidhamma
A problem with the word "nirodha"