Alexander Hipple<\/p>
‘Venerable sir,’ they replied. The Buddha said this:<\/p>\n
‘Mendicants, the four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.<\/p>\n
What four? It\u2019s when a mendicant meditates by observing an aspect of the body\u2014keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings\u2014keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of the mind\u2014keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of principles\u2014keen, aware, and mindful, rid of covetousness and displeasure for the world.<\/p>\n
1. Observing the Body<\/strong><\/p>\n 1.1. Mindfulness of Breathing<\/strong><\/p>\n And how does a mendicant meditate observing an aspect of the body?<\/p>\n It\u2019s when a mendicant\u2014gone to a wilderness, or to the root of a tree, or to an empty hut\u2014sits down cross-legged, sets their body straight, and establishes mindfulness in their presence. Just mindful, they breathe in. Mindful, they breathe out.<\/p>\n Breathing in heavily they know: \u2018I\u2019m breathing in heavily.\u2019 Breathing out heavily they know: \u2018I\u2019m breathing out heavily.\u2019<\/p>\n When breathing in lightly they know: \u2018I\u2019m breathing in lightly.\u2019 Breathing out lightly they know: \u2018I\u2019m breathing out lightly.\u2019<\/p>\n They practice like this: \u2018I\u2019ll breathe in experiencing the whole body.\u2019 They practice like this: \u2018I\u2019ll breathe out experiencing the whole body.\u2019<\/p>\n They practice like this: \u2018I\u2019ll breathe in stilling the physical process.\u2019 They practice like this: \u2018I\u2019ll breathe out stilling the physical process.\u2019<\/p>\n It\u2019s like a deft carpenter or carpenter\u2019s apprentice. When making a deep cut they know: \u2018I\u2019m making a deep cut,\u2019 and when making a shallow cut they know: \u2018I\u2019m making a shallow cut.\u2019<\/p>\n And so they meditate observing an aspect of the body internally, externally, and both internally and externally. They meditate observing the body as liable to originate, as liable to vanish, and as liable to both originate and vanish. Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.<\/p>\n That\u2019s how a mendicant meditates by observing an aspect of the body.<\/p>\n 1.2. The Postures<\/strong><\/p>\n Furthermore, when a mendicant is walking they know: \u2018I am walking.\u2019 When standing they know: \u2018I am standing.\u2019 When sitting they know: \u2018I am sitting.\u2019 And when lying down they know: \u2018I am lying down.\u2019 Whatever posture their body is in, they know it.<\/p>\n And so they meditate observing an aspect of the body internally, externally, and both internally and externally. They meditate observing the body as liable to originate, as liable to vanish, and as liable to both originate and vanish. Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.<\/p>\n That too is how a mendicant meditates by observing an aspect of the body.<\/p>\n 1.3. Situational Awareness<\/strong><\/p>\n Furthermore, a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.<\/p>\n And so they meditate observing an aspect of the body internally \u2026<\/p>\n That too is how a mendicant meditates by observing an aspect of the body.<\/p>\n 1.4. Focusing on the Repulsive<\/strong><\/p>\n Furthermore, a mendicant examines their own body, up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth. \u2018In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.\u2019<\/p>\n It\u2019s as if there were a bag with openings at both ends, filled with various kinds of grains, such as fine rice, wheat, mung beans, peas, sesame, and ordinary rice. And someone with clear eyes were to open it and examine the contents: \u2018These grains are fine rice, these are wheat, these are mung beans, these are peas, these are sesame, and these are ordinary rice.\u2019<\/p>\n And so they meditate observing an aspect of the body internally \u2026<\/p>\n That too is how a mendicant meditates by observing an aspect of the body.<\/p>\n 1.5. Focusing on the Elements<\/strong><\/p>\n Furthermore, a mendicant examines their own body, whatever its placement or posture, according to the elements: \u2018In this body there is the earth element, the water element, the fire element, and the air element.\u2019<\/p>\n It\u2019s as if a deft butcher or butcher\u2019s apprentice were to kill a cow and sit down at the crossroads with the meat cut into chops.<\/p>\n And so they meditate observing an aspect of the body internally \u2026<\/p>\n That too is how a mendicant meditates by observing an aspect of the body.<\/p>\n 1.6. The Charnel Ground Contemplations<\/strong><\/p>\n Furthermore, suppose a mendicant were to see a corpse discarded in a charnel ground. And it had been dead for one, two, or three days, bloated, livid, and festering. They\u2019d compare it with their own body: \u2018This body is also of that same nature, that same kind, and cannot go beyond that.\u2019 And so they meditate observing an aspect of the body internally \u2026<\/p>\n That too is how a mendicant meditates by observing an aspect of the body.<\/p>\n Furthermore, suppose they were to see a corpse discarded in a charnel ground being devoured by crows, hawks, vultures, herons, dogs, tigers, leopards, jackals, and many kinds of little creatures. They\u2019d compare it with their own body: \u2018This body is also of that same nature, that same kind, and cannot go beyond that.\u2019 And so they meditate observing an aspect of the body internally \u2026<\/p>\n That too is how a mendicant meditates by observing an aspect of the body.<\/p>\n Furthermore, suppose they were to see a corpse discarded in a charnel ground, a skeleton with flesh and blood, held together by sinews \u2026<\/p>\n A skeleton without flesh but smeared with blood, and held together by sinews \u2026<\/p>\n A skeleton rid of flesh and blood, held together by sinews \u2026<\/p>\n Bones rid of sinews scattered in every direction. Here a hand-bone, there a foot-bone, here an ankle bone, there a shin-bone, here a thigh-bone, there a hip-bone, here a rib-bone, there a back-bone, here an arm-bone, there a neck-bone, here a jaw-bone, there a tooth, here the skull. \u2026<\/p>\n White bones, the color of shells \u2026<\/p>\n Decrepit bones, heaped in a pile \u2026<\/p>\n Bones rotted and crumbled to powder. They\u2019d compare it with their own body: \u2018This body is also of that same nature, that same kind, and cannot go beyond that.\u2019<\/p>\n And so they meditate observing an aspect of the body internally, externally, and both internally and externally. They meditate observing the body as liable to originate, as liable to vanish, and as liable to both originate and vanish. Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.<\/p>\n That too is how a mendicant meditates by observing an aspect of the body.<\/p>\n 2. Observing the Feelings<\/strong><\/p>\n And how does a mendicant meditate observing an aspect of feelings?<\/p>\n It\u2019s when a mendicant who feels a pleasant feeling knows: \u2018I feel a pleasant feeling.\u2019<\/p>\n When they feel a painful feeling, they know: \u2018I feel a painful feeling.\u2019<\/p>\n When they feel a neutral feeling, they know: \u2018I feel a neutral feeling.\u2019<\/p>\n When they feel a pleasant feeling of the flesh, they know: \u2018I feel a pleasant feeling of the flesh.\u2019<\/p>\n When they feel a pleasant feeling not of the flesh, they know: \u2018I feel a pleasant feeling not of the flesh.\u2019<\/p>\n When they feel a painful feeling of the flesh, they know: \u2018I feel a painful feeling of the flesh.\u2019<\/p>\n When they feel a painful feeling not of the flesh, they know: \u2018I feel a painful feeling not of the flesh.\u2019<\/p>\n When they feel a neutral feeling of the flesh, they know: \u2018I feel a neutral feeling of the flesh.\u2019<\/p>\n When they feel a neutral feeling not of the flesh, they know: \u2018I feel a neutral feeling not of the flesh.\u2019<\/p>\n And so they meditate observing an aspect of feelings internally, externally, and both internally and externally. They meditate observing feelings as liable to originate, as liable to vanish, and as liable to both originate and vanish. Or mindfulness is established that feelings exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.<\/p>\n That\u2019s how a mendicant meditates by observing an aspect of feelings.<\/p>\n 3. Observing the Mind<\/strong><\/p>\n And how does a mendicant meditate observing an aspect of the mind?<\/p>\n It\u2019s when a mendicant understands mind with greed as \u2018mind with greed,\u2019 and mind without greed as \u2018mind without greed.\u2019 They understand mind with hate as \u2018mind with hate,\u2019 and mind without hate as \u2018mind without hate.\u2019 They understand mind with delusion as \u2018mind with delusion,\u2019 and mind without delusion as \u2018mind without delusion.\u2019 They know constricted mind as \u2018constricted mind,\u2019 and scattered mind as \u2018scattered mind.\u2019 They know expansive mind as \u2018expansive mind,\u2019 and unexpansive mind as \u2018unexpansive mind.\u2019 They know mind that is not supreme as \u2018mind that is not supreme,\u2019 and mind that is supreme as \u2018mind that is supreme.\u2019 They know mind immersed in sam\u0101dhi as \u2018mind immersed in sam\u0101dhi,\u2019 and mind not immersed in sam\u0101dhi as \u2018mind not immersed in sam\u0101dhi.\u2019 They know freed mind as \u2018freed mind,\u2019 and unfreed mind as \u2018unfreed mind.\u2019<\/p>\n And so they meditate observing an aspect of the mind internally, externally, and both internally and externally. They meditate observing the mind as liable to originate, as liable to vanish, and as liable to both originate and vanish. Or mindfulness is established that the mind exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.<\/p>\n That\u2019s how a mendicant meditates by observing an aspect of the mind.<\/p>\n 4. Observing Principles<\/strong><\/p>\n 4.1. The Hindrances<\/strong><\/p>\n And how does a mendicant meditate observing an aspect of principles?<\/p>\n It\u2019s when a mendicant meditates by observing an aspect of principles with respect to the five hindrances. And how does a mendicant meditate observing an aspect of principles with respect to the five hindrances?<\/p>\n It\u2019s when a mendicant who has sensual desire in them understands: \u2018I have sensual desire in me.\u2019 When they don\u2019t have sensual desire in them, they understand: \u2018I don\u2019t have sensual desire in me.\u2019 They understand how sensual desire arises; how, when it\u2019s already arisen, it\u2019s given up; and how, once it\u2019s given up, it doesn\u2019t arise again in the future.<\/p>\n When they have ill will in them, they understand: \u2018I have ill will in me.\u2019 When they don\u2019t have ill will in them, they understand: \u2018I don\u2019t have ill will in me.\u2019 They understand how ill will arises; how, when it\u2019s already arisen, it\u2019s given up; and how, once it\u2019s given up, it doesn\u2019t arise again in the future.<\/p>\n When they have dullness and drowsiness in them, they understand: \u2018I have dullness and drowsiness in me.\u2019 When they don\u2019t have dullness and drowsiness in them, they understand: \u2018I don\u2019t have dullness and drowsiness in me.\u2019 They understand how dullness and drowsiness arise; how, when they\u2019ve already arisen, they\u2019re given up; and how, once they\u2019re given up, they don\u2019t arise again in the future.<\/p>\n When they have restlessness and remorse in them, they understand: \u2018I have restlessness and remorse in me.\u2019 When they don\u2019t have restlessness and remorse in them, they understand: \u2018I don\u2019t have restlessness and remorse in me.\u2019 They understand how restlessness and remorse arise; how, when they\u2019ve already arisen, they\u2019re given up; and how, once they\u2019re given up, they don\u2019t arise again in the future.<\/p>\n When they have doubt in them, they understand: \u2018I have doubt in me.\u2019 When they don\u2019t have doubt in them, they understand: \u2018I don\u2019t have doubt in me.\u2019 They understand how doubt arises; how, when it\u2019s already arisen, it\u2019s given up; and how, once it\u2019s given up, it doesn\u2019t arise again in the future.<\/p>\n And so they meditate observing an aspect of principles internally, externally, and both internally and externally. They meditate observing the principles as liable to originate, as liable to vanish, and as liable to both originate and vanish. Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.<\/p>\n That\u2019s how a mendicant meditates by observing an aspect of principles with respect to the five hindrances.<\/p>\n 4.2. The Aggregates<\/strong><\/p>\n Furthermore, a mendicant meditates by observing an aspect of principles with respect to the five grasping aggregates. And how does a mendicant meditate observing an aspect of principles with respect to the five grasping aggregates? It\u2019s when a mendicant contemplates: \u2018Such is form, such is the origin of form, such is the ending of form. Such is feeling, such is the origin of feeling, such is the ending of feeling. Such is perception, such is the origin of perception, such is the ending of perception. Such are choices, such is the origin of choices, such is the ending of choices. Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.\u2019<\/p>\n And so they meditate observing an aspect of principles internally \u2026<\/p>\n That\u2019s how a mendicant meditates by observing an aspect of principles with respect to the five grasping aggregates.<\/p>\n 4.3. The Sense Fields<\/strong><\/p>\n Furthermore, a mendicant meditates by observing an aspect of principles with respect to the six interior and exterior sense fields. And how does a mendicant meditate observing an aspect of principles with respect to the six interior and exterior sense fields?<\/p>\n It\u2019s when a mendicant understands the eye, sights, and the fetter that arises dependent on both of these. They understand how the fetter that has not arisen comes to arise; how the arisen fetter comes to be abandoned; and how the abandoned fetter comes to not rise again in the future.<\/p>\n They understand the ear, sounds, and the fetter \u2026<\/p>\n They understand the nose, smells, and the fetter \u2026<\/p>\n They understand the tongue, tastes, and the fetter \u2026<\/p>\n They understand the body, touches, and the fetter \u2026<\/p>\n They understand the mind, ideas, and the fetter that arises dependent on both of these. They understand how the fetter that has not arisen comes to arise; how the arisen fetter comes to be abandoned; and how the abandoned fetter comes to not rise again in the future.<\/p>\n And so they meditate observing an aspect of principles internally \u2026<\/p>\n That\u2019s how a mendicant meditates by observing an aspect of principles with respect to the six internal and external sense fields.<\/p>\n 4.4. The Awakening Factors<\/strong><\/p>\n Furthermore, a mendicant meditates by observing an aspect of principles with respect to the seven awakening factors. And how does a mendicant meditate observing an aspect of principles with respect to the seven awakening factors?<\/p>\n It\u2019s when a mendicant who has the awakening factor of mindfulness in them understands: \u2018I have the awakening factor of mindfulness in me.\u2019 When they don\u2019t have the awakening factor of mindfulness in them, they understand: \u2018I don\u2019t have the awakening factor of mindfulness in me.\u2019 They understand how the awakening factor of mindfulness that has not arisen comes to arise; and how the awakening factor of mindfulness that has arisen becomes fulfilled by development.<\/p>\n When they have the awakening factor of investigation of principles \u2026 energy \u2026 rapture \u2026 tranquility \u2026 immersion \u2026 equanimity in them, they understand: \u2018I have the awakening factor of equanimity in me.\u2019 When they don\u2019t have the awakening factor of equanimity in them, they understand: \u2018I don\u2019t have the awakening factor of equanimity in me.\u2019 They understand how the awakening factor of equanimity that has not arisen comes to arise; and how the awakening factor of equanimity that has arisen becomes fulfilled by development.<\/p>\n And so they meditate observing an aspect of principles internally, externally, and both internally and externally. They meditate observing the principles as liable to originate, as liable to vanish, and as liable to both originate and vanish. Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.<\/p>\n That\u2019s how a mendicant meditates by observing an aspect of principles with respect to the seven awakening factors.<\/p>\n 4.5. The Truths<\/strong><\/p>\n Furthermore, a mendicant meditates by observing an aspect of principles with respect to the four noble truths.<\/p>\n And how does a mendicant meditate observing an aspect of principles with respect to the four noble truths? It\u2019s when a mendicant truly understands: \u2018This is suffering\u2019 \u2026 \u2018This is the origin of suffering\u2019 \u2026 \u2018This is the cessation of suffering\u2019 \u2026 \u2018This is the practice that leads to the cessation of suffering.\u2019<\/p>\n And so they meditate observing an aspect of principles internally, externally, and both internally and externally. They meditate observing the principles as liable to originate, as liable to vanish, and as liable to both originate and vanish. Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.<\/p>\n That\u2019s how a mendicant meditates by observing an aspect of principles with respect to the four noble truths.<\/p>\n Anyone who develops these four kinds of mindfulness meditation in this way for seven years can expect one of two results: enlightenment in the present life, or if there\u2019s something left over, non-return.<\/p>\n Let alone seven years, anyone who develops these four kinds of mindfulness meditation in this way for six years \u2026 five years \u2026 four years \u2026 three years \u2026 two years \u2026 one year \u2026 seven months \u2026 six months \u2026 five months \u2026 four months \u2026 three months \u2026 two months \u2026 one month \u2026 a fortnight \u2026 Let alone a fortnight, anyone who develops these four kinds of mindfulness meditation in this way for seven days can expect one of two results: enlightenment in the present life, or if there\u2019s something left over, non-return.<\/p>\n \u2018The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.\u2019 That\u2019s what I said, and this is why I said it.’<\/p>\n That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.”<\/p>\n \u2014MN 10<\/h6>\n