Here is the beginning of his post, which is actually quite long and informative, so go read the whole article.
Read the whole article.The four foundations of mindfulness as a dynamic process
The other day I was preparing for the fifth session of a six-week Introduction to Meditation and Buddhism class I’m teaching at Aryaloka, my local dharma center. I’d been running through the Buddha’s Eightfold Path, which of course is a key teaching, and in glancing over some of the suttas (scriptures) that deal with mindfulness — the seventh aspect of the Eightfold Path — I had a series of thoughts about the Four Foundations of Mindfulness (cattāro satipaṭṭhāna), which are the standard explanation of “Right Mindfulness.”[1]
The Problematic Satipaṭṭhānas
The Four Foundations of Mindfulness are a crucial teaching in the Buddhist tradition. As well as constituting the definition of Right Mindfulness in the Eightfold Path, they feature in the Satipaṭṭhāna Sutta (MN 10) and the Mahā-Satipatthana Sutta (DN 22). The four Satipaṭṭhānas form an important part of the Ānāpānasati Sutta, which is itself a key teaching. Additionally there is whole section on the satipaṭṭhānas in the Saṃyutta Nikāya, containing 104 discourses. The satipaṭṭhānas are of course frequently referred to by many teachers, and entire books have been based around them. Lastly, the practice of the four satipaṭṭhānas is described in the canon as the “direct path” to Nibbāna, emphasizing their importance.
We might expect that such a key teaching would be clearly and consistently understood, but despite their central importance in Buddhist practice, the four satipaṭṭhānas are problematic. One only has to look at the variety of translations of the four terms kāya, vedanā, cittā, and dhammā, in various accounts of this teaching. The following are chosen more-or-less randomly:
- Bhikkhu Thanissaro has Body, Feelings, Mind, and Mental Qualities
- Joseph Goldstein (One Dharma): Body, Feelings, Mind & Mental States, and Dharma
- Bhikkhu Bodhi (Middle Length Discourses): Body, Feeling, Mind, and Mind Objects
- Bhikkhu Bodhi (A Comprehensive Manual of Abhidhamma): Body, Feelings, States of Consciousness, and Mental Objects
- Sangharakshita (Know Your Mind): Body, Feelings & Emotions, Thoughts, and Ultimate Reality
Even one author will not be consistent in their explanations. Bhikkhu Bodhi has two subtly different version above, and Sangharakshita has also parsed the Four Foundations as Body, Feelings, Thoughts, and Objects of the Mind’s Attention.
The only one of the satipaṭṭhānas that is universally straightforward is the first: the body (kāya). While I’ll describe each of the four satipaṭṭhānas in more detail later, we can note that the second, vedanā, is best described as “feeling” and not as “sensation”[2] (as is sometimes seen) or (with the greatest respect to Sangharakshita) “feelings and emotions.” The third satipaṭṭhāna, cittā, means “mind” and of course this involves both thought and emotion. It’s the last term, dhammā, that causes most confusion. For one thing, the word dhammā is famously broad. For example, it can refer to “reality,” or it can refer to the system of paths and practices that lead to the perception of that reality, or it can refer to something more like “things” or “phenomena.” Some interpreters (Goldstein, Sangharakshita) have chosen to go with the interpretation of “dhammā” as meaning “reality.” Others (Thanissaro, Bodhi) have gone with the interpretation of dhammā-s as being mental phenomena. Some writers leave it untranslated, which may or may not be helpful.
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