
In order to relieve suffering we need to cultivate two main skills or ways of being: one, awareness, that is, being mindful; and, two, behaving ethically. The word often used in Buddhism for ‘cultivating’ or ‘developing’ is bhavana – a lovely word that is usually used in conjunction with another word, for instance, ‘citta-bhavana’ – ‘cultivating mind.’
The Satipatthana Sutra, is usually considered to be the clearest account of the Buddha’s teaching on how to cultivate mindful awareness. The term, ‘satipatthana’ means: ‘establishment of mindfulness’ – from sati – ‘to be aware, mindful’ and ‘to bear in mind’; patthana – ‘setting forth’ or ‘establishment’. I am basing what I say here on translations and commentaries by Bikkhu Bodhi, Andrew Olendzki, Reb Anderson and other contemporary Buddhist scholars.
Gotama Buddha identifies four ‘establishments’ or ‘foundations’ of mindfulness:
- Contemplation of the body – centred on breathing, and radiating out to include all physical aspects of the body, at rest and in motion – “there is a body”
- Contemplation of feeling – being mindful of feelings as they arise and pass away, in all their subtlety and variety – “there is feeling”
- Contemplation of mind – attending to all aspects of thoughts, imaginings, states, intentions and aspirations that make up our mental activity – “there is mind”
- Contemplation of phenomena (sometimes ‘mental qualities) – including perceptions, forms and appearances – “there are phenomena”
At the end of each of the four sections, a particular refrain is repeated (thirteen times). This refrain includes these four aspects of mindfulness [my precis of Joseph Goldstein translation]: Contemplating our experience; Noticing the nature of impermanence; Realising simply what is unfolding moment-to-moment without mental commentary; and, doing this without clinging to anything. To be mindful, and to practice mindful meditation, is to put into action this advice.
Reb Anderson reminds us of these words of the Buddha’s:
Please train yourselves thus: In the seen, there will be just the seen. In the heard, there will be just the heard…. In the thought, there will be just the thought….. When for you, the seen is just the seen, the heard is just the heard, and so on – then you will not identify with the seen, etc. If you do not identify with them…. there will be the end of suffering.
While this may seem to be an odd way of talking about awareness, it seems to me that there is something very important being said. When paying attention to what is seen or heard or thought nothing needs to be added to what is seen, heard or thought. We are not commenting on or describing what occurs, let alone evaluating each sensation or analysing each thought. We are simply being aware of ‘just the thought’ – nothing more and nothing less. Identifying a thought, is very different to identifying with a thought.
A key term in the Four Foundations of Mindfulness text is the word, ‘Anupassati.’ Andrew Olendzki points out that this is often translated as to ‘contemplate’ or to ‘consider.’ But, he argues, ‘both these words have a meaning in English that suggests a discursive ‘thinking about’ or ‘pondering over’ an object, rather than the sense of direct awareness.’ This tendency to ponder and think about is contrary to what the Buddha is reported to have said – that is, ‘In the thought, there will be just the thought.’ It is this bare attention that is at the heart of mindful meditation. Olendzki describes it as ‘a non-interfering observation or surveillance of what is arising and passing away in experience.’ (Olendzki 2004)
The characteristics I have just described are what distinguish mindful meditation from other forms of meditation. This is not to say that other forms of meditation may not be useful – only that they are different to mindful meditation and may be earlier or later developments. As I understand it, they are not the distinctive approach recommended by Gotama. Loving-kindness meditation, meditation focused on a single-point or a mandala, and forms of analytical or reflective meditation, aren’t what Gotama describes in the Satipatthana Sutra. So, it seems to me that though Zen is a later development in the history of Buddhism, its meditation method, zazen or shikantaza, appears to be very similar to the mindful meditation method advocated by Gotama. It is also quite similar to what Tilopa advocates in his ‘Six Nails.’
Perhaps Gotama realised, having tried so many other rituals, exercises and methods of meditation, that the simplest and most natural practice – just sitting, paying attention and being present – was most effective for him in developing understanding, non-attachment and wellbeing. For Gotama being mindful consisted of bare attention – nothing else seemed necessary.
Of course, we are all different, so a method that alleviates suffering for one person may not be as effective for someone else. As Gotama’s teachings migrated from region to region and culture to culture, other methods, rituals and beliefs were assimilated into the body of Buddhist practice. We are now in a position to be able to access many of these beliefs and practices, while keeping in mind what seems to have been particularly advocated by Gotama. In the end we each have to find our own path and to take responsibility for our own methods, beliefs and values.
BIBLIOGRAPHY
Bikkhu Bodhi, ed. 2005. In the Buddha’s Words: An Anthology of Discourses from the Pali Canon. Masachusetts: Wisdom Publications. See reference to, and translation of, the Satipatthana Sutta – pp. 261-264 & 281-290.
Goldstein reference: https://www.lionsroar.com/the-four-foundations-of-mindfulness-2/ – accessed 21/10/2018
Olendzki, Andrew. 2004. Sutta Study article: The Fourth Foundation of Mindfulness, in Insight Journal, Spring 2004. Online at: https://www.buddhistinquiry.org/article/the-fourth-foundation-of-mindfulness/ – accessed 7 December 2023.
Anderson quote in: John Daido Loori, ed. 2002. The Art of Just Sitting. Massachusetts: Wisdom Publications.