|Where can I learn to PRACTICE this liberating-wisdom? Dharma Meditation Initiative|
After these introductory words, the question of what the four are, it is said that the meditator dwells contemplating the body, the feelings (sensations), the mind, and mind-objects, "ardent, clearly conscious and mindful, after setting aside greed and grief with regard to the world."
- mindfulness of in-and-out breathing (ānāpānasati)
- minding the four postures (iriyāpatha)
- mindfulness and clear comprehension or clarity of consciousness (sati-sampajañña)
- reflection on the 32 parts of the body (kāyagatāsati and asubha)
- analysis of the Four (physical) Elements (dhātuvavatthāna)
- cemetery meditations (sīvathikā and asubha).
- agreeable and disagreeable (pleasing and displeasing) sensation of body and mind
- sensual and super-sensual sensations
- indifferent (neutral) sensation.
- greedy or nongreedy (generous, letting go, giving)
- hateful or nonhateful (forgiving, loving, friendly)
- deluded or nondeluded (right view, knowing, wise)
- cramped or distracted
- developed or undeveloped
- surpassable or unsurpassable
- concentrated or unconcentrated
- liberated or unliberated.
- One knows whether one of the Five Hindrances (nīvarana) is present or not, knows how it arises, how it is overcome, and how it does not arise in the future.
- One knows the nature of each of the Five Aggregates (khandha), how they arise, and how they are dissolved.
- One knows the 12 bases of all mental activity (āyatana): the eye and the visual object, the ear and the audible object...mind and mind-object
- One knows the bonds/fetters (samyojana) based on them, knows how they arise, how they are overcome, and how they do not arise in the future.
- One knows whether one of the Seven Factors of Enlightenment (bojjhanga) is present or not, knows how it arises, and how it is brought to full development.
- One understand each of the Four Noble Truths (sacca) according to reality.
|When one knows-and-sees, one is free|
The four contemplations cover all of the Five Aggregates (khandha), because mindfulness is meant to encompass the whole personality or "self."
- "Thus, with regard to one's own body, one contemplates the body;
- with regard to the bodies of others, one contemplates the body;
- with regard to both, one contemplates the body.
- One beholds how the body arises and how it passes away;
- one beholds the arising and passing away of the body [simply as],
- "A body is there" (but no living being, no individual, no woman, no man, no self, and nothing that belongs to a self, neither a person, nor anything belonging to a person).
- The Way of Mindfulness, translation of sutra and commentary by Soma Thera (3rd ed, Kandy 1967, BPS.lk)
- The Heart of Buddhist Meditation by Nyanaponika Thera (3rd ed.; London, Rider & Co.)
- The Foundations of Mindfulness (translation of MN 10) by Nyanasatta Thera (Wheel 19, BPS.lk)
- The Satipatthāna Sutta and its Application to Modern Life by V. F. Gunaratna (Wheel 60, BPS.lk)
- The Power of Mindfulness by Nyanaponika Thera (Wheel 121/122)