An introduction to the Four Foundations of Mindfulness

Introduction

As always when listening to a teaching we first of all develop the motivation of bodhicitta, the awakened mind intend on the greatest possible benefit for all sentient beings: enlightenment. In order to realise this and to establish all beings in that state we engage in Dharma study and practice.

The Buddha taught the four foundations of mindfulness as the basis of all meditation practice in the Satipatthana Sutta, the tenth sutra of the middle length collection (Majjhima Nikaya) of the Pali canon. This sutra is the basis for the mindfulness practices of all Buddhist schools. Further explanations are found in the Anapanasati Sutta, where the Buddha talks about mindfulness of breath as a means to develop all four kinds of mindfulness, and in the Kayagatasati Sutta, where he develops the instructions on how to practise mindfulness of body by giving many examples. These three sutras together are the heart of mindfulness practice in the Theravada tradition. Gampopa mentions the four foundations of mindfulness in the Precious Ornament of Liberation as the factors to be developed right from the beginning of one's practice as one is entering the smaller path of accumulation. They constitute the first four of the 37 factors of enlightenment.

Here, in the context of this brief introduction, we will not discuss all aspects of mindfulness but concentrate on what the Buddha called the "Four Foundations". Mindfulness itself would be a still vaster subject as it includes virtually all practices starting with being mindful of the preciousness of our human existence, impermanence, cause and effect, suffering, continuing with a mindfulness of the qualities of refuge, of bodhicitta, of the masters, yidams, and protectors, and finally being mindful of mahamudra, the nature of things itself. Mindfulness is what makes our practice work. Without it, no practice whatsoever will have a profound effect.

When explaining the four foundations of mindfulness the Buddha first talks about the motivation to develop: the wish to obtain complete liberation, nirvana, the complete purification of clinging to a self which means the same as going beyond all suffering, beyond all worries and complaints into true happiness. He then says that in order to practise the four foundations of mindfulness, no matter which one we intend to practise, we should go to a secluded place, sit with crossed legs, and with a very straight upper body first let our mindfulness gather in front of us – not necessarily with the help of an object, but simply through resting with unwavering, steady eyes. Then, through contemplating the nature of samsara, we should relinquish all desire, all wanting, all clinging to the cycle of existence and dissolve all sadness and evil-mindedness. With "sadness" the Buddha meant the sadness which arises in the beginning when we take the resolution to leave samsara behind, an uneasiness due to leaving our beloved attachments. There should be no such sadness in our mind when we are letting go of the causes of suffering (!), but rather the great joy of a firm resolve to go towards liberation and to become able to make it accessible to all others as well. In order to practise mindfulness it is very helpful to have the support of a joyful aspiration.

Mindfulness is the practice of those who are happy to get out of samsara. Our basic attitude of mind should be free of clinging to this world. Having this as our basis we can develop the four foundations of mindfulness. For this we have to practise with diligence and with a clear, precise knowing of what we are doing, with clearly understood instructions on our meditation. Mindfulness means not to be forgetful, not forgetting the object of one's intention. Mindfulness needs to be accompanied by equanimity, a stable mind, not impressed by whatever might appear in mind, and it should be continuous, without interruption; not sometimes mindful and sometimes not. A continuous mindfulness is actually based on a deep letting go, just as Gendun Rinpoche always instructed us. Mindfulness establishes itself naturally when we have no interest for the world and let go of our worldly preoccupation.

But there could also be spiritual preoccupations that create obstacles: a strong wanting to let go, one is struggling to find relaxation with the hope to attain something and the fear not to obtain it. When there is too much wanting we will soon reject mindfulness practice, since we will not be able to enter authentic relaxation. Wanting agitates the mind, and so do hope and fear.

The Buddha taught four foundations of mindfulness which are set out in a progressive order and serve as foundations to discover liberation:

• mindfulness of body
• mindfulness of feelings
• mindfulness of mind
• mindfulness of Dharmas

The mindfulness developed with these practices is always the same: to be aware of what is. But the methods used to develop and keep the mindfulness change and become increasingly more subtle.

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