The Practice Methods of the Four Foundations of Mindfulness

The Satipaṭṭhāna Sūtra is an excellent scripture for cultivating both concentration and wisdom to attain the purification of the Dharma-eye. Since we lack the power of concentration and wisdom, and our minds are coarse and unable to introspect, this sūtra teaches us how to refine the mind to an extremely subtle degree, enabling increasingly clear introspection. We come to recognize the impermanence, change, and unreality of our own existence, thereby eradicating the view of self and attaining the four fruitions of the Hinayana.

The sūtra explains the practice method of observing the Four Foundations of Mindfulness: mindfulness of the body, mindfulness of feelings, mindfulness of the mind, and mindfulness of mental objects. When practicing mindfulness of the body, one first observes one's own breathing, allowing the mind to continuously follow the breath. The mind focuses on this single object, attaining concentration and stillness. Then, contemplation arises, leading to the realization that the physical body arises and ceases without a self. Afterward, one observes the entire physical body until all bodily actions and formations are thoroughly contemplated. One becomes clearly and distinctly aware of what one is currently doing. Finally, only the thought of the body remains. Then, one empties that thought, relinquishes that notion, and internally knows that all phenomena are empty and not the self.

If one intends to practice Chan meditation in the future, one can use the power of concentration to replace this thought with a critical phrase (huatou) for Chan investigation or with a Dharma principle needing resolution. Carrying this investigative thought during walking, standing, sitting, and lying down, one will eventually penetrate the Dharma principle through investigation. Currently, our minds lack sufficient alertness; we do not understand ourselves and cannot introspect. By cultivating concentration and refining the mind to a subtle degree, we can come to know ourselves very well. Only through understanding can we resolve our own problems.

After practicing for a period, one will taste the sweetness of the practice. Although it may feel bitter at the beginning, with the mind unwilling to be restrained and struggling, persisting until it becomes a habit will bring ease. Being able to introspect anytime and anywhere—knowing what the body is doing and what the mind is doing—one gains thorough understanding of one's own bodily, verbal, and mental actions. Knowing oneself and the situation thoroughly, one can overcome all challenges and resolve one's own problems. Using the Dharma to examine oneself, if one's actions do not accord with the Dharma, one must manage oneself well. Only when one can manage oneself will one have the capacity to guide others in the future. If one cannot even manage oneself, one cannot manage others and is unfit to be a Bodhisattva or a leader of sentient beings.

One must understand that one's present actions constitute the view of the body and the view of self. Regarding all these actions and formations as real and grasping them as "I" is attachment. When one has the ability to introspect, one realizes this is self-attachment (ātma-grāha). Clinging to the functions and effects of all phenomena as real is attachment to phenomena (dharma-grāha). Initially, it is sufficient to be able to observe this; do not worry about whether one can accomplish it yet—it will happen eventually. What is to be feared is not knowing now, not being able to observe oneself—that is ignorance (avidyā). If one does not know one's own views are wrong, does not know one has attachments and ignorance, how can one change?

Begin observing the body by observing the breath, cultivating mindfulness of the body. Then cultivate mindfulness of feelings. Sentient beings mostly drive their minds to create various karmic actions for the sake of comfortable sensations. These feelings are all functions of the impermanent six consciousnesses, involving the manas (mind-root) as well—all are impermanent, changing, and unstable. Then observe the mind's impermanence. Initially, one observes the mind of the six consciousnesses, and ultimately, this involves the manas. The content written is not lengthy, but mastering the observation for each small section also requires a considerable amount of time. As for how long, that varies from person to person.

Finally, the Satipaṭṭhāna Sūtra discusses observing phenomena as non-self. This "non-self of phenomena" (dharma-nairātmya) does not refer to the "I" which is the indestructible eighth consciousness (ālaya-vijñāna). Hinayana observation does not proceed in this manner; observing like that cannot lead to realization. The "self" in the Hinayana context refers to that "I" which is capable of disintegration and destruction. In truth, there is no "I" that is permanent and indestructible. All phenomena cannot exist permanently; they will all ultimately perish. Therefore, it is said that phenomena are non-self, not the self.