Four Mindfulness Foundations Observational Practice Experience
Chapter One: The Theory of Contemplation and Practice of the Four Foundations of Mindfulness
I. How to Practice Contemplation on the Four Foundations of Mindfulness
Contemplation (guan) means to observe, to illuminate, to discover, to become aware. One should immediately know things as they are, without processing them with the thinking mind (consciousness). That is to say, observe whatever happens as it happens. For example, when contemplating the breath, one should strive to observe all aspects related to the breath and disregard everything else. Do not analyze, do not try to understand, do not reason, do not imagine, do not speculate, do not organize, do not summarize, do not generalize. Do not let the thinking mind become busy and active. Simply observe quietly and peacefully, observing things as they truly are, without adding anything extra.
After observation, matters will naturally be faced, investigated, and pondered by the manas (the root mind, the seventh consciousness). The thinking mind cannot replace the manas in awakening to the true nature of dharmas (phenomena). Therefore, let the thinking mind remain pure and simply observe things as they are. Important matters are decided by the manas itself; ignorance (avidya) needs to be eradicated by the manas itself; truth needs to be discovered by the manas itself. If, while observing the breath, the phenomena of breathing cannot be observed, it indicates insufficient meditative concentration power (dhyana power). The mind is still coarse and needs to strengthen the power of awareness and illumination, concentrate attention, and subdue the scattered mind. One needs to observe deeply, subtly, and comprehensively, little by little. Following the original text of the Satipatthana Sutta (Discourse on the Foundations of Mindfulness) for contemplation will improve observational power.
II. How to Observe the Breath (Part 1)
What is contemplation and practice (guanxing)? Contemplation and practice means observation, introspection, examination, and deliberation. For instance, if there is a flower before you, observe its overall form, its parts, its posture, variety, color, petals, charm, freshness, etc. – this is contemplation and practice. Contemplating the Four Foundations of Mindfulness is done similarly. The Four Foundations are: contemplation of the body as impure, contemplation of feelings as suffering, contemplation of the mind as impermanent, and contemplation of dharmas as non-self. The first contemplation is the body as impure, beginning with observing the breath. By following the steps described in the Buddhist scriptures step by step, one can observe the various conditions of the physical body during breathing.
For example, observe that inhalation is occurring. Observe where the breath enters from; upon observation, one finds that breath enters through the nostrils, passes through the nasal cavity, enters the lungs, and then follows the Conception Vessel (Ren Mai) down into the dantian (elixir field). This is the process of breath entering. Observe the various phenomena and sensations that arise in the physical body during this inhalation process: is the inhalation long or short? Is the breath cool or warm? Then observe the various conditions of the physical body during exhalation. Know where the breath is going out from, what places it passes through, what sensations arise, where it goes out to, whether the breath is long or short, cool or warm. Throughout the entire breathing process, observe whether the breath is deep or shallow, smooth or not, where the breath reaches, whether the breath is long or short. One should know all these phenomena. This process is called contemplation and practice.
During the process of contemplation and practice, concentration power will increase because all energy is focused on the breath, without distracting thoughts, making it easy to attain concentration (dhyana). There is an inner knowing (zhi), knowing the object being contemplated, knowing the breath. One should have knowing regarding all dharmas being contemplated; this way, the mind will not scatter. During the process of contemplation and practice, knowing born of ignorance will gradually transition to knowing born of wisdom (mingzhi). Mingzhi is wisdom. Because there is concentration and clear wisdom, when contemplation and practice reaches a certain level, and the causes and conditions are ripe, one will know that the breath is a dharma that is impermanent, arising and ceasing, empty, and suffering – a dharma of non-self. Wisdom will then arise, making it easy to sever the view of self (sakkaya-ditthi). However, knowing is not equivalent to realization.
The Satipatthana Sutta is not only a sutra for cultivating concentration, but also for cultivating wisdom. It teaches the simultaneous operation of śamatha (calm abiding) and vipaśyanā (insight), the equal holding of concentration and wisdom. Concentration carries a knowing. When knowing reaches a certain level, it transitions from ignorant knowing to knowing born of wisdom, knowing that all dharmas you contemplate are impermanent, arising and ceasing, changing, empty, suffering, and non-self. Thus, the wisdom of liberation arises; the mind has both contemplation and knowing. The transition from ignorant unknowing to knowing born of wisdom is a process that does not require too much thinking or analysis. One only needs to maintain a clearly knowing awareness, not using a lot of the thinking mind to deliberate, consider, compare, reason, summarize, or generalize – none of this is needed. One only needs to maintain a knowing that is direct perceptual awareness (pratyakṣa). Just maintain this knowing, and when it reaches a certain level, wisdom will appear. Question to ponder: Why does maintaining a direct perceptual awareness give rise to wisdom, thereby enabling one to sever the view of self and realize the fruit (of enlightenment)?
III. How to Observe the Breath (Part 2)
When observing the breath, one should put all energy into the breath, not concerning oneself with what will happen to the body, whether one will later project a yang spirit (a Daoist concept), etc. The Daoist yang spirit has nothing to do with us. There is no need to understand too many things; it is sufficient to understand the influence of qi channels on the physical body, knowing this theory is enough. Do not concern yourself with the yang spirit; we are not cultivating the yang spirit but cultivating the mind to realize the fruit and sever the view of self. It is sufficient to have a slight understanding of the physical phenomena that may arise; deeper or excessive knowledge about cultivating the body is unrelated to cultivating the mind. Do not expend energy on unnecessary places.
We are studying and practicing the Four Foundations of Mindfulness, currently focusing on observing the breath. Apart from the breath, try to pay minimal attention to other aspects of the physical body. Focus attention solely on the breath. When breath observation reaches a certain level and concentration power strengthens, one will discover the objective truths about the physical body – its emptiness, falsity, impermanence, and non-self, etc. If one pays too much attention to the physical body, attention will be scattered, affecting the observation of the breath.
When observing, try to be as objective and calm as possible, without adding subjective consciousness. Whatever the state of this physical body is, just know it; do not add excessive thoughts, guidance, or concepts. In the initial stage, you can regulate the breath (tiaoxi), but afterwards, do not regulate it anymore; follow the breath (suixi). This way, your mind will naturally jump outside the five aggregates (skandhas) and turn back to observe the five aggregates and the breath, standing at a commanding height to look back and observe the state of the physical body. On one hand, this makes it easy to enter concentration; on the other hand, it makes it easy to give rise to wisdom, and one will discover many truths. Truths previously unknown will now be known. Gradually, one will feel that the physical body is so impermanent, so unreal, so illusory, and slowly the wisdom of non-self will arise.
IV. How to Regulate Body and Mind to Quickly Enter the State of Breath Observation (Part 1)
After sitting down, join palms and recite "Namo Original Teacher Shakyamuni Buddha" three times. Recite slowly, while simultaneously visualizing Buddha's light illuminating your entire body. After reciting, let the mind quiet down, then adjust the breath. Some people's minds are relatively calm after sitting down; at this time, there is no need to adjust the breath, one can directly enter the state of seated meditation (dhyana).
If the mind is scattered at the beginning and one cannot observe the breath, one needs to first recite the Buddha's name or mantras. When reciting the Buddha's name, also use the method of breath recitation. This way of reciting the Buddha's name is actually also regulating the breath, slowly unblocking the qi passages so that the breath can descend to the dantian. Once the breath descends to the dantian, the intention (yinian) will also follow to the dantian. Or, when the intention reaches the dantian, the breath also follows to the dantian. At this time, one will feel warmth or heat in the dantian area. With fewer distracting thoughts, it is easy to attain concentration. When the body becomes quiet, the mind also quiets down.
It is important to note that when reciting the Buddha's name, the speed should be slowed down. Recite slowly; the slower the recitation, the better the breath is adjusted, and the more concentrated and less scattered the mind becomes. This way, the next step of contemplation and practice will be effective. When taking deep breaths and reciting "Amitabha Buddha," because the recitation speed is very slow and energy is very concentrated, concentration (dhyana) can quickly appear. At this time, it is not easy to have distracting thoughts because attention is fully concentrated on reciting and hearing the Buddha's name. This helps reduce distracting thoughts and stop other wandering thoughts. There is only the thought of the Buddha's name. When reciting later, once concentration appears, one can no longer produce sound. At this time, body and mind become still. While still, transfer this mental focus to observing the breath, continuing to contemplate and observe one's own breathing state. This method aids contemplation and practice.
Another method to regulate body and mind is to do deep breathing. The duration and number of deep breaths should be determined according to individual physical conditions. If the body is in good condition, one or two breaths, or three to five deep breaths may be enough to attain concentration. Some people may need to do ten. After entering the state, begin observing the breath. The breath was already regulated beforehand; at this time, qi and blood flow normally, and the mind can concentrate, so one begins to enter contemplation. The specific method of contemplation should follow the methods and sequence explained in the Buddhist scriptures, deepening the contemplation step by step. For example, directly contemplate that the physical body will be destroyed and cannot last long; that the conscious mind (vijnana) is not the self; that the manas which considers and decides is not the self, etc. At this time, seated meditation will not lead to drowsiness because there is a deep object of focus; the mind can concentrate on contemplation and is not prone to drowsiness.
V. How to Adjust Body and Mind to Quickly Enter the State of Contemplation and Practice (Part 2)
When sitting in meditation for contemplation and practice, to quickly calm the mind, one must first adjust the breath well, allowing qi and blood to flow smoothly. When the body is adjusted, the mind can then calm down, and mental focus can concentrate. At this time, contemplation will be clear and bright. If contemplation still cannot be clear and bright, one should first recite the Buddha's name or mantras to adjust body and mind. When reciting, the speed must be slow. Recite slowly; the slower the recitation, the better the breath is adjusted, and the more concentrated and less scattered the mind becomes. If one can simultaneously visualize the Buddha, visualizing Buddha's light illuminating the whole body, one will receive blessing power, the mind can quickly calm down, and one can directly enter the state of contemplation. Therefore, adjusting the mind and breath before sitting quietly for contemplation is a crucial step.
Adjust the body well; when qi and blood flow well, the mind can then calm down, and contemplation will be effective. When the mind cannot calm down, one can do several deep breaths to adjust, or use the breath recitation method to adjust. Using the breath method to recite the Buddha's name is actually also regulating the breath, slowly unblocking the Conception Vessel in the front of the body, allowing the breath to reach the dantian. When qi enters the dantian, mental focus will concentrate, and other distracting thoughts will disappear. After the intention reaches the dantian, breathing will naturally become smooth, the dantian will feel warm, the whole body will be comfortable and easily attain concentration; when the body quiets down, the mind also quiets down.
The number and duration of deep breaths for breath adjustment should be based on individual physical condition. For those with good physical constitution and few distracting thoughts, one to five deep breaths may be sufficient; ten deep breaths at most are enough. More than that will cause fatigue and be counterproductive. After the mind quiets down, observe the breath and contemplate the body as impure, following the sequence of contemplation step by step. If the previous methods have not been mastered through contemplation, do not contemplate the subsequent methods. Only after the foundation of the previous contemplation is solid should one contemplate the subsequent methods.
When using the breath recitation method to adjust the body, note that one recites the Buddha's name only during exhalation; one cannot recite during inhalation. Recite aloud using the "back of the throat" sound (houtang yin). The vibration of the sound waves can shake open blocked places in the internal organs, allowing the qi flow to descend directly to the dantian, unblocking the Conception Vessel in the front, thus regulating the body well. Because the recitation is very slow, it is not easy to have distracting thoughts, and it also adjusts the breath, making it easiest to attain concentration. Because it is slow, attention is fully concentrated on reciting and hearing the Buddha's name; the mind easily settles down, helping to reduce and stop distracting thoughts. When concentration appears, one can no longer produce sound; at this time, one is still, and with a pure mind, one can clearly observe the breath.
After adjusting the body and mind like this and the qi and blood flow smoothly, when sitting in meditation again, one will not be prone to drowsiness. Drowsiness is mainly caused by obstructed qi and blood flow. Furthermore, with a very deep object of focus, the mind can concentrate and is not prone to drowsiness. If qi and blood are obstructed, the supply of nutrients cannot meet the brain's consumption, making one prone to drowsiness. The cause of drowsiness is that the body's qi and blood were not adjusted well. Once adjusted well, drowsiness will not occur, and one enters the normal state of contemplation and practice.
VI. How to Practice Observing the Breath from Stillness to Movement
After the skill of seated contemplation and practice becomes proficient, one should practice maintaining a still mind during daily activities while continuing to observe the breath. When seated meditation is very tranquil and contemplation is very focused, try slowly getting up and walking mindfully (jingxing) on the ground, walking or strolling fast or slow, observing one's own mind at this time: Can it still focus on the breath? Can it avoid turning the mind according to surrounding sense objects? If the mind cannot be turned away, it shows that the concentration power for breath observation is good. Then one can practice concentrating on observing the breath at any time and in any scene. If one can still observe the breath during activities, restraining the mind at the breath without letting it shift, it shows that this concentration power is very strong, even stronger than during seated meditation. At this point, the skill of breath observation is quite deep, and the practice during walking, standing, sitting, and lying down can become continuous and unified.
VII. Cultivating Concentration in Motion Based on Stillness
Concentration that combines stillness and motion is more conducive to giving rise to wisdom than concentration in stillness alone, because there are more conditions that can promote the arising of wisdom. It is easier to have sudden realizations amidst external conditions. Moreover, since most people are busy with life and cannot remain in seated meditation for long periods, cultivating concentration during activity becomes very important. If the mind can abide in concentration during walking, standing, sitting, and lying down, such concentration is relatively stable. Body, speech, and mind actions can all be pure, bringing more benefits. After the skill of seated contemplation and practice becomes proficient, one should practice maintaining concentration power during bodily activities, making contemplation even more focused.
When contemplation is very focused during seated meditation, try slowly getting up, walking mindfully on the ground, walking, strolling, fast or slow. Then, introspect again whether one's mind can still focus on the breath and not be turned by surrounding sense objects. However, without the foundation of concentration in stillness as a starting point for practice, it is difficult to have meditative concentration (dhyana) during activities involving body, speech, and mind. If the mind can also avoid being turned by sense objects during activity, it shows that concentration power has increased. Concentration power during activity is extremely important; it is used more frequently, and opportunities for realizing the Way are more numerous. If during activity the mind is not scattered and can maintain the concentration power for contemplation, it shows that the skill of breath observation is quite mature, and the practice during walking, standing, sitting, and lying down has become continuous and unified.
VIII. The Difference Between the Two Types of Cessation: One Thought Continuous and No-Thought
Cessation (zhi) means to stop, to cease, to fix – that is, concentration (ding), fixing and not moving. Who stops? Who concentrates? It is the body that stops and fixes, thereby causing the sixth and seventh consciousnesses to stop and fix, mainly causing the sixth and seventh consciousnesses to cease and concentrate. When bodily activities cease, the body consciousness and mind consciousness will gradually cease, but they are not extinguished, because there is still perception at this time, only very subtle. After the sixth consciousness ceases moving, the seventh consciousness (manas) can no longer move, because the sixth consciousness does not follow the seventh consciousness's grasping; the seventh consciousness has no way to continue grasping dharmas and thus has no choice but to stop. However, due to its special position and function, the seventh consciousness must grasp dharmas and the body; it's just that it grasps fewer dharmas and moves more subtly.
If the mind consciousness (sixth consciousness) focuses on one thought without moving – there is still one thought in the mind – this belongs to the scope of contemplation within concentration (dingzhong guan). If the mind consciousness has contemplation, the seventh consciousness manas must grasp the dharma contemplated by the mind consciousness. Over time, the manas also contemplates. Once the manas contemplates with concentration, it is on the right path; sooner or later, it will see the true reality. This state is called "one thought continuous" (yinian xiangxu), which is the state of contemplation and practice.
Whereas "no-thought" (yinian busheng) means the mind consciousness has no thoughts and no contemplation; it has completely ceased and does not move. However, the seventh consciousness manas cannot completely cease and not move; it necessarily has thoughts. What matters is what it thinks about and whether it is focused. If it can focus single-mindedly on one dharma and still has a sense of doubt (yiqing), it is in a state of investigation (canjiu). This can be used as a deep method of Chan (Zen) investigation, but it is more difficult to cultivate; ordinary people generally cannot master it well. It is not as easy to practice contemplation as when the mind consciousness has thoughts. However, the more difficult the method, the more powerful the skill; it is easier to enter the path and realize the Way. Once the Way is realized, the level of wisdom realization will be very high.
IX. Will Practicing Satipatthana Breath Observation Lead to Stagnant Emptiness (Wankong)?
The result of Satipatthana contemplation is to sever the view of self (sakkaya-ditthi) and realize the fruit of Śrāvaka liberation, ultimately eradicating afflictions and attaining liberation. Since everyone has afflictions and the view of self, they are all ordinary people (prithagjana) and need to sever the view of self. Severing the view of self can begin with the breath observation of Satipatthana. The minds of ordinary people all have self, all kinds of minds, all kinds of afflictions; that is why they need to practice non-self and eradicate afflictions. Practice should start from the basics, cultivating step by step, starting from observing the breath, progressing from shallow to deep, to realize non-self and empty the mind of afflictions.
For ordinary people, no matter what kind of emptiness, if one can empty even a little bit, it is quite good. Try to empty as much as possible, to renounce. Do not fear stagnant emptiness (wankong) or annihilating emptiness (duanmiekong), because ordinary people fundamentally cannot achieve stagnant emptiness or annihilating emptiness. Therefore, try to empty as much as possible; the more emptiness, the better. Forget all previous knowledge and understanding; empty the mind, become like an infant, and start learning anew bit by bit. Previous knowledge and understanding are all entanglements (geteng), suspended in the mind, neither here nor there, blocking uncomfortably. Now empty it all out, let the mind be clean and pure, then refill it with pure dharmas. Previous learnings that could not be digested may turn into illnesses. If one can empty them, the illness will be cured; if one cannot empty them, one continues to be ill, or finds a way to cure the illness oneself. Others can only offer suggestions; only oneself can cure the illness.
The more theories one contacts, the harder they are to digest; they all block the mind, so that medicine turns into illness. If the ability to digest and absorb is poor, one should clear away some of the deeper theories and practically practice more easily digestible and absorbable Dharma principles. No matter how good undigestible theories are, one should temporarily put them aside and start practicing from the foundational Dharma principles, not aiming too high beyond one's capacity.
X. How to Make Wandering Thoughts Disappear
All thoughts, ideas, concepts arise from ignorance (avidya). Ignorance has no origin, no destination; it is an illusory dharma. Since wandering thoughts, ideas, and concepts arise from ignorance, which has no source, there is no need to take them as real. See through them, penetrate them, do not follow the rising and falling of wandering thoughts; remain unmoving like thusness (tathata). Gradually, these ignorant thoughts will disappear by themselves; the mind will become pure and tranquil. Then, when contemplating the object of focus, it will be clear and bright; ignorance will lessen. Human thoughts and concepts come and go; one cannot hold onto them even if one tries. They always change incessantly, cannot be fixed. See through them, ignore them, do not move with them; the mind will naturally be cool and clear.
Observing the breath is also like this. Objectively watch and observe the breath without stirring emotions, without actively adding concepts, without matching it against theories. Just blankly, dumbly watch; stand outside observing. Will one gradually be able to see through this matter of the physical body? Then gradually see through this matter of the five aggregates? It's just this matter, nothing big; it feels big only because of attachment.
XI. The Process of Contemplation is the Process of Cultivating Both Concentration and Wisdom Simultaneously
What is contemplation (guan)? Contemplation is the observation and investigation of dharmas, then making a correct judgment, arriving at a rational conclusion. This complete process of contemplation and practice starts with the mind consciousness initiating contemplation, gradually deepening, the mind becoming unified, and concentration appearing. Up to this point, it is only a preliminary contemplation, still relatively shallow and coarse. If a conclusion emerges, it is only a coarse conclusion of the mind consciousness, not detailed enough. There is still doubt within that has not been resolved; this is the doubt of the manas. That is to say, the manas still does not clearly understand or comprehend this conclusion.
Contemplate further; the mind becomes increasingly unified, concentration deepens, the function of the mind consciousness diminishes, and the deliberative function of the manas increases. In the end, when the manas's wisdom is sufficient to make a judgment, it will arrive at a true and rational conclusion. This is the true eradication of doubt and realization of the Dharma. This is the result of the mind consciousness and manas cooperating in contemplation and practice together.
Contemplating the Four Foundations of Mindfulness, first practice contemplating the body as impure. Contemplating the body needs to start with observing the breath. How to observe specifically is explained in the Buddhist scriptures. As long as one practices diligently and solidly step by step according to those contemplation steps, one can truly observe the condition of the breath and the body sense faculty. For example, one is currently inhaling; know where the breath enters from during inhalation, the route it passes through, the sensations during it. The mind should clearly know that the air enters through the nostrils, passes through the nasal cavity into the lungs, then enters the dantian. Inhalation is roughly such a process. The quieter the mind, the clearer the details, the more distinct the sensations.
During exhalation, observe where the breath is going out from, where it is flowing to, whether the breath is long or short, cool or warm, what the bodily sensations are – observe all this clearly. When the mind is clear and bright, one will know whether the breath is deep or shallow, long or short, where the breath reaches, which places are blocked and obstructed, how the breath is exhaled. This is contemplation – the preliminary stage primarily involving the mind consciousness.
During the process of contemplation, when the mind is unified, there is concentration. Because all energy is focused on observing the breath, one no longer pays attention to or thinks about other issues; there are no distracting thoughts in the mind, so the mind settles into concentration. After attaining concentration, one should also maintain a contemplation; the inner mind maintains knowing of the breath. Regarding the dharma currently being contemplated, the inner mind should have knowing. If one cannot know clearly, it means the mind is scattered or drowsy. Knowing represents clear, wise knowing. With this knowing, one can gradually give rise to the wisdom of the non-self nature of the physical body.
Simultaneous with clearly knowing the breath, there is concentration. When the inner mind is clear and bright, there is wisdom. With concentration and wisdom held equally, the wisdom of emptiness will gradually arise. When contemplation reaches a certain level, one can recognize that the breath is impermanent, arising and ceasing; the body is impermanent, arising and ceasing. The wisdom of emptiness then arises. This is the wisdom of the manas. The mind consciousness knew long ago, during the study of Dharma, that the breath and body are impermanent, arising and ceasing, but that knowing does not play a decisive role. Only the knowing of the manas at the end of contemplation can play a decisive role; this is true wisdom. As long as the inner mind maintains knowing, with time and deep skill, wisdom arises, and one can perceive the true nature of dharmas. This knowing transitions from ignorant knowing to knowing born of wisdom.
XII. Contemplation of the Body as Impure
Where do all the waste and wastewater produced by all sentient beings on Earth throughout their lifetime finally go? According to the law of conservation of matter or mass, where do these wastes and wastewater come from? If one is reborn on Earth in a future life, where do all the material things one enjoys come from? After enjoyment is completed, they all turn into waste, wastewater, and garbage. Where does this garbage go?
Many people have mysophobia (fear of dirt), loving cleanliness very much. But where does the water they drink daily come from? What kind of water is it? Where does the food they eat daily come from? What are its components? Where do the kitchen waste leftovers go after eating? Every country has sewage treatment plants and waste recycling stations. Water and garbage processed by factories are recycled and reused; what are they used for? For example, if a basin of sewage is poured onto the ground, how does this water disappear from the ground? Where does it disappear to? Industrial wastewater and domestic sewage can only be partially evaporated; another part remains on Earth, recycled and reused by humans, even drunk into the stomach. The evaporated part, when it rains, returns to Earth and is used again. In short, these four great elements (earth, water, fire, wind) are reused by humans in various forms, entering the physical body.
Therefore, it is easy to observe that the body is impure – impure inside and out. Although many people have mysophobia, no one's body, inside or out, is clean. Sentient beings all crave their own bodies and the bodies of other sentient beings, even eating the flesh of sentient beings. There is really no reason for it; the physical body is too filthy. How much garbage does one produce in this lifetime? If one returns to Earth in a future life, one will have to enjoy this garbage again, even letting descendants enjoy it together. Sentient beings all love life, very fond of the physical body and the six sense objects (sights, sounds, smells, tastes, touches, dharmas). But these are all very filthy and undesirable; what is there to crave? Or, liking a certain mind; the mind is also defiled, full of afflictions – what is there to cling to?
