1.2. The Four Foundations of Mindfulness (Introduction)

[Full title: The Four Foundations of Mindfulness (cattāro satipaṭṭhānā)—Introduction]

The four foundations of mindfulness (cattaro satipaṭṭhāna) are follows:

(1) Kāyanupassanā-satipaṭṭhāna, (Skt. kayānupasthāna-smṛtyupas-thāna)–the foundation of mindfulness in contemplation of the body. This comprises fourteen subjects of meditation: mindfulness of breathing; contemplation of the four postures; clear comprehension of activities; attention to the unattractive nature of the body (viewed by way of its organs and tissues); attention to the elements; and nine charnel ground contemplations, contemplations based on corpse in different stages of decomposition.

(2) Vedanānupassanā-satipaṭṭhāna, (Skt. vedanānupasthāna-smṛtyupasthāna)–the foundation of mindfulness of contemplation of the feelings. Feeling is differentiated into three primary types–pleasant, painful and neither-painful-nor-pleasant–which are each further distinguished into carnal and spiritual feelings. However, because there are all merely different types of feeling, the contemplation of feeling is considered as one subject.

(3) Cittanupassanā-satipaṭṭhāna, (Skt. cittanupasthāna-smṛtyupas-thāna) -the foundation of mindfulness of contemplation of the consciousness. This is one subject of contemplation–the mind–differentiated into eight pairs of contrasting stage of mind.

(4) Dhammānupassanā-satipaṭṭhāna, (Skt. dharmanupasthāna smṛtyupa-sthāna) -the foundation of mindfulness of contemplation of the mental objects. The word dhammā here probably signifies phenomena, which are classified into five categories governed by the Buddha’s teaching, the Dhamma. Thus dhammānuppasanā has a dual meaning, “dhammas (phenomena) contemplated by way of the Dhamma.” The five categories are: the five hindrances, the five aggregates, the six internal and external sense bases, the seven factors of enlightenment, and the four noble truths.

What are the Four Foundations of Mindfulness (Cattāro Satipaṭṭhānā)?

The Nikāyas answer the question “What are the four foundations of mindfulness (cattāro satipaṭṭhānā)?” with the following basic formula:

Cattāro satipaṭṭhānā. Katame cattāro: idha bhikkhave bhikkhu (i) kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, (ii) vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, (iii) citte cittānupassī viharati ātāpi sampajāno satimā vineyya loke abhijjhàdomanassaṃ, (iv) dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādo-manassaṃ.^[1]

There are the four foundations of mindfulness.

"What are the four? Here, monks, in regard to the body a monk abides contemplating the body, diligent, clearly knowing, and mindful, free from desires and discontent in regard to the world. In regard to feelings he abides contemplating feelings, diligent, clearly knowing, and mindful, free from desires and discontent in regard to the world. In regard to the mind he abides contemplating the mind, diligent, clearly knowing, and mindful, free from desires and discontent in regard to the world. In regard to dhammas he abides contemplating dhammas, diligent, clearly knowing, and mindful, free from desires and discontent in regard to the world."^[2]

It should be known that:

1. The object on which mindfulness concentrates frequently is also called satipaṭṭhāna.

2. The occurrence of overcoming hate and love of the Buddha towards disciples who practice as three classes, is also called satipaṭṭhāna.

3. The mindfulness (sati) is also called satipaṭṭhāna.^[3]

Objects of mindfulness

In Samudaya Sutta, Amata-vagga, Satipaṭṭhāna Saṃyutta, Mahāvagga Saṃyutta, the Buddha preached on kāya-vedanā-cittadhamma which are objects of mindfulness, as satipaṭṭhāna.^[4]

Again in the Paṭisambhidāmagga Pāli, “kayo upatthanaṃ no sati, sati pana upatthānanceva satica”^[5] - kāya-vedanā-citta-dhamma which are objects of foundation of mindfulness for existing upon are called satipaṭṭhāna. In this method-objects which are foundation of mindfulness are called satipaṭṭhāna (patiṭṭhāti asminti paṭṭhāna, satiyā paṭṭhānaṃ satipaṭṭhāna).

In the next method–Objects which are significant foundations of mindfulness (kāya-vedanā-citta-dhamma) are called satipaṭṭhāna (padhānaṃ thānanti vāpaṭṭhānaṃ, satiyā paṭṭhānaṃsatipaṭṭhānaṃ).^[6]

Overcoming hate and love

The Buddha subsisted on such mindfulness foundations; the Buddha who subsisted on that mindfulness foundation is worth admonishing to Sangha. There are three kinds of mindfulness of foundations.^[7]

In Vibhanga sutta of Majjhama Nikāya explains the occurrence of overcoming on hate or love of the Exalted One (Buddha) toward disciples with three classes, i.e.

a. the disciple who does not follow admonishment of the Exalted One (Buddha),

b. the disciple who do not follow and sometimes follows admonishment of the Exalted One (Buddha);

c. the disciple who follows admonishment of the Exalted One (Buddha), is called satipaṭṭāna.

In this method–the dhamma which deserves to arise by mindfulness is called ‘satipaṭṭānapaṭṭhapīyateti paṭṭhānaṃ, satiyā paṭṭhānaṃ satipaṭṭhānaṃ’. That dhamma which deserves to arise means overcoming on love or hate towards disciples who are practicing above three classes.^[8] It is worth emulating exceedingly; it is worth revering exceed-ingly; it is to keep awareness for every teacher.

The mindfulness which is capable of remembering

Cattāro satipaṭṭhāna bhāvitā bahulīkata satta bojjhange paripūrenti.^[9]

If four kinds of mindfulness foundations are developed, practiced over and over, seven factors of enlightenment can be fulfilled.

In this sutta mindfulness alone is preached as satipaṭṭhāna.

In this method -“paṭṭhātīti paṭṭhānaṃ, satiyeva paṭṭhānam satipaṭṭhānaṃ” -mindfulness which is capable of existing on objects called kāya-vedanā-citta-dhamma, is called fixedly satipaṭṭhāna.

In the next method -“saraṇaṭṭhena sati, upaṭṭhānaṭṭhena paṭṭhānaṃ, sati ca sā paṭṭhānañcāti satipaṭṭhānaṃ, idamidhā dhippetaṃ” -due to presence of remembering on objects called kāya-vedanā-citta-dhamma, it is called mindfulness. Furthermore the mindfulness is capable of remembering on even those objects which had been done, spoken for very long time ago. Due to presence of concentratin on objects called kāya-vedanā-citta-dhamma, it is called satipaṭṭhāna. Therefore it is not only the nature of remembering on objects called kāya-vedanā-citta-dhamma but also the nature of concentrating on objects of kāya-vedanā-citta-dhamma, resulting in designation as sati-paṭṭhāna.

This third kind of meaning is worth desiring in concern with this Mahāsatipaṭṭhāna Sutta.^[10] The essence is as follows:

1. The mindfulness which is capable of remembering, concentrating on objects called kāya-vedanā-citta-dhamma is called satipaṭṭhāna.

2. The mindfulness which is capable of remembering, concentrating on objects of causal dhammas of kāya-vedanā-citta-dhamma is called satipaṭṭhāna.

3. The mindfulness which is capable of remembering, concentrating on the nature of objects as anicca, dukkha, anatta, asubha the causal dhammas and those kāya-vedanā-citta-dhamma is called satipaṭ-ṭhāna. It is mundane mindfulness foundation which must be developed previous to the noble path (pubbabhāgasatipaṭṭhāna-magga).

4. At the noble path (moment) the mindfulness which is capable of remembering, concentrating on unconditioned element, nirodha-saccadhamma, is called right mindfulness or satipaṭṭhāna which is the Supra-mundane satipaṭṭhāna.

The noble path dhamma associating with that right mindfulness eradicates absolutely delusion which conceals both and causal dhammas of kāya-vedanā-citta-dhamma which are the nature of anicca, dukkha, anatta, asubha of kāya-vedanā-citta-dhamma together with their causal dhammas. When the ignorance called avijjā disappears, the Knowledge called vijjā appears. The mind-fulness which associates with that vijjā (noble path-knowledge) is called satipaṭṭhāna, being capable of remembering and concentrating on object of nibbāna. It is the supramundane satipaṭṭhāna.

Footnotes and references:

[1]:

DN II, p. 95; MN I, p. 56; SN IV, p. 211; AN I, p. 295

[2]:

MN I. p. 55

[3]:

DA II, p. 343

[4]:

SN III, p. 161

[5]:

Patis, p. 406

[6]:

DA II, p. 343

[7]:

MN III, p. 263

[8]:

DA II, p. 344

[9]:

MN III, p. 124

[10]:

DA II, p. 344