四念住禪修方法 Meditation method of the four foundations of mindfulness

前言

在DN22中，佛陀教導，‘為了眾生的清淨、超越憂愁、讓痛苦滅去、獲得正確的行為、證得涅槃，只有四念住一條路。’

四念住是什麼呢？就是四個建立念（念=念念分明不忘失、清晰覺知當下目標的特質）的面向

有哪四個呢？就是

1.在身體上觀察或思維身體。先決條件是先壓制貪嗔，即五蓋。 然後保持熱心、正知（字面意思即謹慎明辨。如果要解釋的話就是洞察無常、苦、無我的智慧）

2.在感受上觀察或思維感受。先決條件是先壓制貪嗔，即五蓋。 然後保持熱心、正知

3.在心上觀察或思維心。先決條件是先壓制貪嗔，即五蓋。 然後保持熱心、正知

4.在法上觀察或思維法。先決條件是先壓制貪嗔，即五蓋。 然後保持熱心、正知

修習四念住的先決條件，就是先壓制五蓋。因為佛陀教導， 正精進能夠資助正念的生起（MN117)

如果我們沒有努力去去除煩惱和自私心，反而是去滋長煩惱；正念根本無法提升。

如果我們修習正念是為了‘得到’些什麼、 ‘成為’些什麼，這已經是偏離了。這屬於滋長五蓋中的貪蓋

如果我們修習正念期間是緊繃、 煩躁和苦悶的，這也是偏離了。這屬於滋長五蓋中的嗔蓋

我們修習正念也應該避免或減少心的昏沉懶惰、 散亂、 後悔。也應該避免對以下懷疑--佛陀的覺悟、 核心佛法（四聖諦）、 已體證佛法的聖僧。

因為這些都是屬於五蓋，會阻礙正念增長的。

怎樣去除五蓋？就如Ajahn Brahm 所教導那樣，我們放鬆～到極點～ 放下～到極點～ 那麼散亂混亂的心就會慢慢平靜下來，有助於正念的培育。

【身念住-入出息念】

佛陀教導，禪修者應到森林、 樹下、 空屋等等的僻靜地方。

這是為了避免噪音、 人為的騷擾，讓心更容易平靜下來。

然後坐下、 盤腿、 讓身體端直--盤腿坐下是為了有一個可以長時間維持不動的舒適姿勢，挺直身體為了避免讓心陷入昏沉。

我們建立面前的正念，只是具念（念=念念分明不忘失、清晰覺知當下目標的特質）地留意吸氣、具念地留意呼氣

當吸氣短時，知道：『我吸氣短。』

當呼氣短時，知道：『我呼氣短。』

當吸氣長時，知道：『我吸氣長。』

當呼氣長時，知道：『我呼氣長。』

當培育了一定的正念時，佛陀教導應該留意吸氣的整個過程

也留意呼氣的整個過程

Ajahn Brahm 甚至提到可以留意吸氣和呼氣中間的停頓

當心更加穩定時，佛陀教導要讓呼吸平息，變得更加微細。Ajahn brahm說當一個人舒適地和呼吸在一起，它其實會自動平息的。或者可以在心裡說‘平靜，平靜，平靜’ ，呼吸也會漸漸平息。

就這樣，當內心有一定的平靜和定力時，佛陀教導可以觀察自己的身體或呼吸；也可以觀察別人的身體或呼吸；或可以觀察兩者的身體或呼吸

觀察身體或呼吸的生起，或者觀察身體或呼吸的滅去，或者觀察身體或呼吸的生滅

我們生起『有身體/呼吸』這樣對身體的憶念和注意。但僅僅是為了智慧的目的，例如了知到呼吸或身體是不斷變異（無常）、無法掌控（無我）、 沒有一個自我本體（無我）、 受到無常壓迫 （苦）、 是一個負擔（苦）等等 。

一旦培育到這種智慧，就會對身體產生厭倦，放下身體，也放下世間中的一切事物。

正念修習的目的就是為了放下執著，讓心輕鬆快樂，而不是其他。這樣訓練下去就能生起道果

【身念住-行住坐臥篇】

佛陀再教導另一個正念的修行方法。

當修行人行走時，知道：『（身體在）行走。』

當站立時，知道：『（身體在）站立。』

當坐下時，知道：『（身體在）坐下。』

當躺著時，知道：『（身體在）躺著。』

佛陀教導可以觀察自己的身體；也可以觀察別人的身體；也可以觀察自己和別人的身體

觀察身體的生起（每一刻都是新的身體），或者觀察身體的滅去（在當下，上一剎那的身體已經滅去），或者觀察身體的生滅

我們生起『有身體』這樣對身體的憶念和注意。但僅僅是為了智慧的目的，例如了知到身體是不斷變異（無常）、無法掌控（無我）、 沒有一個自我本體（無我）、 受到無常壓迫 （苦）、 是一個負擔（苦）等等 。

一旦培育到這種智慧，就會對身體產生厭倦，放下自己和別人的身體，也放下世間中的一切事物。

正念修習的目的就是為了放下執著，讓心輕鬆快樂，而不是其他。這樣訓練下去就能生起道果

【身念住-正知】

在巴利文中,正知是sampajañña. 又被翻譯為注意、 考慮、 辨別、 理解、 謹慎慎重

綜合各個翻譯, '謹慎明辨' 可能比較合適來作為'sampajañña'的翻譯

因為義註解釋有四種'謹慎明辨'/正知

1.對於是否有益的'謹慎明辨'

2.對於是否合適的'謹慎明辨'

3.不捨棄業處的'謹慎明辨'

4.無癡的'謹慎明辨';即了解無常、苦、無我的明辨

正知的修習屬於四念住中身念住的其中一個修習方法.(MN10）

就是在前進或後退時 '謹慎明辨' 

在手腳屈伸時 '謹慎明辨' 

在拿著東西時 '謹慎明辨' 

在喝東西 、吃東西時 '謹慎明辨' 

在大小便時'謹慎明辨' 

在行走、站立、坐著、躺臥時'謹慎明辨' 

在清醒時、說話時、沉默時'謹慎明辨' 

就看每一個思想、說話、行為；是否有益？是否合適？是否沒有從業處中跑掉（有些人在修這個正知，但卻完全忘了）？是否在了知到它們的無常、苦、無我、身體的不乾淨等等？

所以其實也是一個促進理智的修習，讓我們為人處事更加理智謹慎，在幫助我們的日常生活。

佛陀說，可以透過這個正知/'謹慎明辨' 的訓練而觀照/思維自身；觀照/思維別人都行

觀照/思維自身和別人兩者一起都行

看見自己身體行為的生、滅、或生滅

我們的憶念被提起『有這個身體』--回到身體這裡；但僅僅是為了培育智慧和正念的目的

訓練自己不要執著任何東西

之所以觀照別人也可以，是因為如果修習正確，一樣能夠達到放下執著的效果

例如看到別人的一切思想、說話、行為；

了知到他們因為無貪、無嗔、無癡而作了有益合適的舉止；

也了知到他們因為貪嗔癡而作了無益、不合適的舉止

看到這一切的無常、苦、無我、身體的不乾淨等等

以此培育對別人身體的厭離，最後放下一切執著

這就是正知的訓練;正念修習的目的就是為了放下執著，讓心輕鬆快樂，而不是其他。這樣訓練下去就能生起道果

【身念住-三十二個身體部分的不淨篇】

佛陀再教導另一個修行方法，就是審視這個身體裡存在的種種不干淨的器官和身體部分。

 髮皮組5個：髮、毛、爪、齒、皮

肉腎組5個：肉、腱、骨、骨髓、腎臟（中醫腎主骨）

胸部組5個：心臟、肝臟、肋膜、脾臟、肺臟

腸胃組5個：腸、腸間膜、胃中物、糞、腦

脂肪組6個：膽汁、痰、膿、血、汗、脂肪

液體組6個·：淚、膏、唾、涕、關節滑液、尿

總共有三十二個

佛陀教導可以如此觀察/思維自己的身體；也可以如此觀察/思維別人的身體；也可以如此觀察/思維自己和別人的身體

純粹覺察到身體的不乾淨已經可以了，可以達到放下執著、 生起道果的效果。

除此之外，佛陀也教導可以如此觀察/思維身體的生起（每一刻都是新的身體），或者觀察身體的滅去（在當下，上一剎那的身體已經滅去），或者觀察身體的生滅

我們生起『有身體』這樣對身體的憶念和注意。但僅僅是為了智慧的目的，例如了知到身體是不斷變異（無常）、無法掌控（無我）、 沒有一個自我本體（無我）、 受到無常壓迫 （苦）、 是一個負擔（苦）等等 。

一旦培育到這種智慧，就會對身體產生厭倦，放下自己和別人的身體，也放下世間中的一切事物。

正念修習的目的就是為了放下執著，讓心輕鬆快樂，而不是其他。這樣訓練下去就能生起道果

【身念住-四界篇】

佛陀也教導可以省察或思維這個身體裡，僅僅只是地、 水、 火、 風等元素的聚合而已。

地界的特質：硬、粗、重、軟、滑、輕。

水界的特質：流動、粘。

火界的特質：熱、冷。

風界的特質：支持、推動

根據MN28，四界分別如下

1.       地界（20）

a.       髮皮組5個：髮、毛、爪、齒、皮

b.       肉腎組5個：肉、腱、骨、骨髓、腎臟

                                                               i.      中醫腎主骨

c.       胸部組5個：心臟、肝臟、肋膜、脾臟、肺臟

d.       腸胃組5個：腸、腸間膜、胃中物、糞、腦

2.       水界（12）

a.       脂肪組6個：膽汁、痰、膿、血、汗、脂肪

b.       液體組6個·：淚、膏、唾、涕、關節滑液、尿

3.       火界（4）

a.       發熱之火

b.       衰老之火

c.       燃燒之火

d.       消化之火

4.       風界

a.       「上行風」──是起嘔吐、打呃等的上升的風

b.       「下行風」──是排泄大小便等的下降的風

c.       「腹外風」──是腸外的風

d.       「腹內風」──是腸內的風

e.       「肢體循環風」──是經過靜脈網而循環於全身的肢體及屈伸等而生的風。

f.        「入息」──是入內的鼻風

g.       「出息」──是出外的鼻風

簡單地思維四大，或者如上詳細地思維都是可以的，目的僅僅是為了去除身體是‘我’的錯誤見解、 達到放下執著、 生起道果的效果

佛陀教導可以如此觀察/思維自己的身體；也可以如此觀察/思維別人的身體；也可以如此觀察/思維自己和別人的身體

除此之外，佛陀也教導可以如此觀察/思維身體的生起（每一刻都是新的身體），或者觀察/思維身體的滅去（在當下，上一剎那的身體已經滅去），或者觀察/思維身體的生滅

我們生起『有身體』這樣對身體的憶念和注意。但僅僅是為了智慧的目的，例如了知到身體是不斷變異（無常）、無法掌控（無我）、 沒有一個自我本體（無我）、 受到無常壓迫 （苦）、 是一個負擔（苦）等等 。

一旦培育到這種智慧，就會對身體產生厭倦，放下自己和別人的身體，也放下世間中的一切事物。

正念修習的目的就是為了放下執著，讓心輕鬆快樂，而不是其他。這樣訓練下去就能生起道果

【身念住-遺體分解篇】

佛陀再教導另一些修行方法，就是看到那些被捨棄在墓地的遺體。

看到他們

1.剛死去幾天，腫脹、青瘀、腐爛起來

2.被烏鴉、 禿鷹、 蒼鷺、 狗、 虎、 豹、 豺狼、 許多種生出的蟲啃食著

3.遺體的血肉露出來、骨鎖連著筋

4.遺體無肉卻染血、骨鎖連著筋

5.遺體不再有血肉，只有骨，骨鎖連著筋

6.遺體的骨頭散落一地：手骨一處，腳骨一處，腳踝骨一處，小腿骨一處，大腿骨一處，腰骨一處，肋骨一處，脊椎骨一處，肩骨一處，頸骨一處，顎骨一處，齒骨一處，頭蓋骨一處

7.看見遺體類似螺貝顏色的白骨

8.看見遺體堆積過一年的骨骸

9.看見遺體腐敗變成粉末的骨骸

以上任一角度也可以。禪修者就和自己的身體比較：『我這個身體也有這樣的法，未來也會是這樣，未超越這樣的狀態啊！』

佛陀教導可以如此觀察/思維自己的身體；也可以如此觀察/思維別人的身體；也可以如此觀察/思維自己和別人的身體

除此之外，佛陀也教導可以如此觀察/思維身體的生起（每一刻都是新的身體），或者觀察/思維身體的滅去（在當下，上一剎那的身體已經滅去），或者觀察/思維身體的生滅

我們生起『有身體』這樣對身體的憶念和注意。但僅僅是為了智慧的目的，例如了知到身體是不斷變異（無常）、無法掌控（無我）、 沒有一個自我本體（無我）、 受到無常壓迫 （苦）、 是一個負擔（苦）等等 。

一旦培育到這種智慧，就會對身體產生厭倦，放下自己和別人的身體，也放下世間中的一切事物。

正念修習的目的就是為了放下執著，讓心輕鬆快樂，而不是其他。這樣訓練下去就能生起道果

【受念住】

佛陀再教導另一些修行方法，

就是當感受快樂的感受時，知道：『我感受快樂的感受。』

或當感受痛苦的感受時，知道：『我感受痛苦的感受。』

或當感受不苦不樂的感受（中捨的感受）時，知道：『我感受不苦不樂的感受。』

或當感受肉體的快樂感受時，知道：『我感受肉體的快樂感受。』

或當感受精神的快樂感受時，知道：『我感受快樂感受。』

或當感受肉體的痛苦感受時，知道：『我感受肉體的痛苦感受。』

或當感受精神的痛苦感受時，知道：『我感受精神的痛苦感受。』

或當感受肉體的不苦不樂受時，知道：『我感受肉體的不苦不樂受。』

或當感受精神的不苦不樂受時，知道：『我感受精神的不苦不樂受。』

佛陀教導可以如此觀察/思維自己的感受；也可以如此觀察/思維別人的感受；也可以如此觀察/思維自己和別人的感受

除此之外，佛陀也教導可以如此觀察/思維感受的生起（每一刻都是新的感受），或者觀察/思維感受的滅去（在當下，上一剎那的感受已經滅去），或者觀察/思維感受的生滅

我們生起『有感受』這樣對感受的憶念和注意。但僅僅是為了智慧的目的，例如了知到感受是不斷變異（無常）、無法掌控（無我）、 沒有一個自我本體（無我）、 受到無常壓迫 （苦）、 是一個負擔（苦）等等 。

一旦培育到這種智慧，就會對感受產生厭倦，放下自己和別人的感受，也放下世間中的一切事物。

正念修習的目的就是為了放下執著，讓心輕鬆快樂，而不是其他。這樣訓練下去就能生起道果

【心念住】

佛陀再教導另一個修行方法，

就是知道『有貪的心』為有貪的心，

或知道『離貪的心』為離貪的心，

或知道『有瞋的心』為有瞋的心，

或知道『離瞋的心』為離瞋的心，

或知道『有癡的心』為有癡的心（掉舉和懷疑的心），

或知道『離癡的心』為離癡的心，

或知道『收斂的心』為收斂的心（昏沉睡眠的心），知道『散亂的心』為散亂的心，

或知道『廣大的心』為廣大的心（禪那的色界和無色界心），

或知道『不廣大的心』為不廣大的心（欲界心），

或知道『有更上的心』為有更上的心（欲界的心，因為可以再提升到色界或無色界的心），

或知道『無更上的心』為無更上的心（是指色界或無色界心，它們是已達到世間最高或最妙境界的心） ，

或知道『得定的心』為得定的心（剎那定、 近行定、 禪那的心），

或知道『未得定的心』為未得定的心（散亂的心），

或知道『已解脫的心』為已解脫的心（從煩惱中暫時解脫的心），

或知道『未解脫的心』為未解脫的心（有煩惱的心）

佛陀教導可以如此觀察/思維自己心的狀態；也可以如此觀察/思維別人心的狀態；也可以如此觀察/思維自己和別人心的狀態

除此之外，佛陀也教導可以如此觀察/思維心狀態的生起（每一刻都是新的心），或者觀察/思維心狀態的滅去（在當下，上一剎那心的狀態已經滅去），或者觀察/思維心狀態的生滅

我們生起『有心』這樣對心的憶念和注意。但僅僅是為了智慧的目的，例如了知到心是不斷變異（無常）、無法掌控（無我）、 沒有一個自我本體（無我）、 受到無常壓迫 （苦）、 是一個負擔（苦）等等 。

一旦培育到這種智慧，就會對心產生厭倦，放下自己和別人的心，也放下世間中的一切事物。

正念修習的目的就是為了放下執著，讓心輕鬆快樂，而不是其他。這樣訓練下去就能生起道果

【法念住-五蓋篇】

佛陀再教導另一個修行方法，就是觀察/思維五蓋

當心中有欲貪時，知道：『我心中有欲貪。』

當心中沒有欲貪時，知道：『我心中沒有欲貪。』

如未生起欲貪生起和存在，知道它

如已生起欲貪的被捨斷，知道它

已捨斷的欲貪在未來不再生起和存在，也知道它

當心中有惡意時，知道：『我心中有惡意。』

當心中沒有惡意時，知道：『我心中沒有惡意。』

如未生起的惡意生起和存在，知道它

如已生起惡意的被捨斷，知道它

已捨斷的惡意在未來不再生起和存在，也知道它

當心中有昏沉睡眠時，知道：『我心中有昏沉睡眠。』

當心中沒有昏沉睡眠時，知道：『我心中沒有昏沉睡眠。』

如未生起的昏沉睡眠生起和存在，知道它

如已生起昏沉睡眠的的被捨斷，知道它

已捨斷昏沉睡眠未來不再生起和存在，也知道它

當心中有散亂後悔時，知道：『我心中有散亂後悔。』

當心中沒有散亂後悔時，知道：『我心中沒有散亂後悔。』

如未生起的散亂後悔生起和存在，知道它

如已生起散亂後悔的被捨斷，知道它

已捨斷的散亂後悔未來不再生起和存在，也知道它

當心中有疑惑時，知道：『我心中有疑惑。』

當心中沒有疑惑時，知道：『我心中沒有疑惑。』

如未生起的疑惑生起和存在，知道它

如已生起的疑惑被捨斷，知道它

已捨斷的疑惑未來不再生起和存在，也知道它

佛陀教導可以如此觀察/思維自己的法；也可以如此觀察/思維別人的法；也可以如此觀察/思維自己和別人的法

除此之外，佛陀也教導可以如此觀察/思維法的生起（每一刻都是新的法），或者觀察/思維法的滅去（在當下，上一剎那的法已經滅去），或者觀察/思維法的生滅

我們生起『有法』這樣對法的憶念和注意。但僅僅是為了智慧的目的，例如了知到法是不斷變異（無常）、無法掌控（無我）、 沒有一個自我本體（無我）、 受到無常壓迫 （苦）、 是一個負擔（苦）等等 。

一旦培育到這種智慧，就會對法產生厭倦，放下自己和別人的法，也放下世間中的一切事物。

正念修習的目的就是為了放下執著，讓心輕鬆快樂，而不是其他。這樣訓練下去就能生起道果

【法念住-五蘊篇】

佛陀再教導另一個修行方法，就是觀察/思維五蘊：

這是色（物質），這是色的生起，這是色的滅去

這是受（感受），這是受的生起，這是受的滅去

這是想（記憶），這是想的生起，這是想的滅去

這是行（意志），這是行的生起，這是行的滅去

這是識（覺知），這是識的生起，這是識的滅去

佛陀教導可以如此觀察/思維自己的法；也可以如此觀察/思維別人的法；也可以如此觀察/思維自己和別人的法

除此之外，佛陀也教導可以如此觀察/思維法的生起（每一刻都是新的法），或者觀察/思維法的滅去（在當下，上一剎那的法已經滅去），或者觀察/思維法的生滅

我們生起『有法』這樣對法的憶念和注意。但僅僅是為了智慧的目的，例如了知到法是不斷變異（無常）、無法掌控（無我）、 沒有一個自我本體（無我）、 受到無常壓迫 （苦）、 是一個負擔（苦）等等 。

一旦培育到這種智慧，就會對法產生厭倦，放下自己和別人的法，也放下世間中的一切事物。

正念修習的目的就是為了放下執著，讓心輕鬆快樂，而不是其他。這樣訓練下去就能生起道果

【法念住-六處篇】

佛陀再教導另一個修行方法，就是觀察/思維六內外處：

禪修者知道眼

知道諸色（影像），

以及知道緣於這兩者生起的煩惱，

如未生起煩惱的生起存在，知道它，

如已生起煩惱的捨斷，知道它，

以及已捨斷的煩惱在未來不再生起，知道它。

禪修者知道耳朵

知道諸聲音，

以及知道緣於這兩者生起的煩惱，

如未生起煩惱的生起存在，知道它，

如已生起煩惱的捨斷，知道它，

以及已捨斷的煩惱在未來不再生起，知道它。

禪修者知道鼻子

知道氣味，

以及知道緣於這兩者生起的煩惱，

如未生起煩惱的生起存在，知道它，

如已生起煩惱的捨斷，知道它，

以及已捨斷的煩惱在未來不再生起，知道它。

禪修者知道舌頭

知道味道，

以及知道緣於這兩者生起的煩惱，

如未生起煩惱的生起存在，知道它，

如已生起煩惱的捨斷，知道它，

以及已捨斷的煩惱在未來不再生起，知道它。

禪修者知道身體

知道觸感，

以及知道緣於這兩者生起的煩惱，

如未生起煩惱的生起存在，知道它，

如已生起煩惱的捨斷，知道它，

以及已捨斷的煩惱在未來不再生起，知道它。

禪修者知道心

知道法（心的目標），

以及知道緣於這兩者生起的煩惱，

如未生起煩惱的生起存在，知道它，

如已生起煩惱的捨斷，知道它，

以及已捨斷的煩惱在未來不再生起，知道它。

佛陀教導可以如此觀察/思維自己的法；也可以如此觀察/思維別人的法；也可以如此觀察/思維自己和別人的法

除此之外，佛陀也教導可以如此觀察/思維法的生起（每一刻都是新的法），或者觀察/思維法的滅去（在當下，上一剎那的法已經滅去），或者觀察/思維法的生滅

我們生起『有法』這樣對法的憶念和注意。但僅僅是為了智慧的目的，例如了知到法是不斷變異（無常）、無法掌控（無我）、 沒有一個自我本體（無我）、 受到無常壓迫 （苦）、 是一個負擔（苦）等等 。

一旦培育到這種智慧，就會對法產生厭倦，放下自己和別人的法，也放下世間中的一切事物。

正念修習的目的就是為了放下執著，讓心輕鬆快樂，而不是其他。這樣訓練下去就能生起道果

【法念住-七覺支篇】

佛陀再教導另一個修行方法，就是觀察/思維七覺支，七覺支就是七個覺悟的要素：

當心中有念覺支時，知道：『心中有念覺支。』

當心中沒有念覺支時，知道：『心中沒有念覺支。』

如未生起的念覺支生起和存在，知道它

如果已生起的念覺支修習圓滿，知道它。

佛陀解釋念覺支為回憶、 思維一些佛法（SN46.3)

當心中有擇法覺支時，知道：『心中有擇法覺支。』

當心中沒有擇法覺支時，知道：『心中沒有擇法覺支。』

如未生起的擇法覺支生起和存在，知道它

如果已生起的擇法覺支修習圓滿，知道它。

佛陀解釋擇法覺支為以智慧考察審慮那些佛法（SN46.3)

當心中有精進覺支時，知道：『心中有精進覺支。』

當心中沒有精進覺支時，知道：『心中沒有精進覺支。』

如未生起的精進覺支生起和存在，知道它

如果已生起的精進覺支修習圓滿，知道它。

佛陀解釋精進覺支為在以智慧考察審慮那些佛法時，生起努力和精進（SN46.3)

當心中有喜覺支時，知道：『心中有喜覺支。』

當心中沒有喜覺支時，知道：『心中沒有喜覺支。』

如未生起的喜覺支生起和存在，知道它

如果已生起的喜覺支修習圓滿，知道它。

佛陀解釋喜覺支為在努力作以上思維時，心會變得喜悅（SN46.3)

當心中有輕安/寧靜覺支時，知道：『心中有輕安覺支。』

當心中沒有輕安覺支時，知道：『心中沒有輕安覺支。』

如未生起的輕安覺支生起和存在，知道它

如果已生起的輕安覺支修習圓滿，知道它。

佛陀解釋輕安覺支為當喜悅時，心會變得輕安寧靜（SN46.3)

當心中有定覺支時，知道：『心中有定覺支。』

當心中沒有定覺支時，知道：『心中沒有定覺支。』

如未生起的定覺支生起和存在，知道它

如果已生起的定覺支修習圓滿，知道它。

佛陀解釋定覺支為當心輕安、 快樂時，心就會變得集中具有禪定（SN46.3)

當心中有捨覺支時，知道：『心中有捨覺支。』

當心中沒有捨覺支時，知道：『心中沒有捨覺支。』

如未生起的捨覺支生起和存在，知道它

如果已生起的捨覺支修習圓滿，知道它。

佛陀解釋捨覺支為當心集中有禪定時，心就會成為旁觀者那樣觀察諸法（SN46.3)

佛陀教導可以如此觀察/思維自己的法；也可以如此觀察/思維別人的法；也可以如此觀察/思維自己和別人的法

除此之外，佛陀也教導可以如此觀察/思維法的生起（每一刻都是新的法），或者觀察/思維法的滅去（在當下，上一剎那的法已經滅去），或者觀察/思維法的生滅

我們生起『有法』這樣對法的憶念和注意。但僅僅是為了智慧的目的，例如了知到法是不斷變異（無常）、無法掌控（無我）、 沒有一個自我本體（無我）、 受到無常壓迫 （苦）、 是一個負擔（苦）等等 。

一旦培育到這種智慧，就會對法產生厭倦，放下自己和別人的法，也放下世間中的一切事物。

正念修習的目的就是為了放下執著，讓心輕鬆快樂，而不是其他。這樣訓練下去就能生起道果

【法念住-四聖諦篇】

佛陀再教導另一個修行方法，就是觀察/思維四聖諦：

禪修者如實知道：『這是苦。』

如實知道：『這是苦的原因。』

如實知道：『這是苦滅。』

如實知道：『這是導向苦滅之道。』

什麼是苦呢？佛陀說生是苦，老也是苦，死也是苦，愁、悲、苦、憂、絕望種種負面情緒也是苦，與碰見不喜愛的也是苦，與所愛的別離也是苦，得不到想欲求的也是苦。

簡而言之，這個五蘊身心是苦。因為它們是很沉重的負擔，由於擁有身心，我們被迫面對一切、 遭受痛苦。而且身心不斷轉變，根本留不住，這個現象是讓人苦惱的

禪修者應知道痛苦確實是痛苦，放下它們，以去除對生命和世間的執著，證得道果

什麼是苦的原因呢？佛陀說那就是導致再生、通常和喜悅和貪一起出現的渴愛。

一旦渴愛得不到滿足，就會痛苦。一旦渴愛存在，還會再生，生起往後一連串的痛苦。

禪修者應知道渴愛是痛苦的原因，斷除渴愛，去除對生命和世間的執著，證得道果

什麼是苦的滅呢？那就是渴愛的完全熄滅

禪修者應知道痛苦的熄滅應該被證悟，讓心傾向於平靜沒有煩惱的狀態（涅槃隨念），去除對生命和世間的執著，證得道果

什麼是導向苦滅之道呢？那就是八聖道

正見：就是在這個四聖諦上的智慧

正思維：離慾的思維、無惡意的思維、不傷害的思維

正語：不說謊、不說離間的話、不說粗惡的話出口傷人、不說無意義不恰當的閒雜語

正業：不殺生、不偷盜、不邪淫

正命：不傷害自他、如法的職業

正精進：努力去除不善，努力培育善

正念：這四念住

正定：初禪、二禪、三禪、四禪

禪修者應時時修習這八聖道，以去除對生命和世間的執著，證得道果

任何人對苦聖諦、苦集聖諦、苦滅聖諦、導向苦滅之道聖諦任一生起正念，只要是導向厭離世間、放下執著的，都有機會生起道果。

佛陀教導可以如此觀察/思維自己的法；也可以如此觀察/思維別人的法；也可以如此觀察/思維自己和別人的法

除此之外，佛陀也教導可以如此觀察/思維法的生起（每一刻都是新的法），或者觀察/思維法的滅去（在當下，上一剎那的法已經滅去），或者觀察/思維法的生滅

我們生起『有法』這樣對法的憶念和注意。但僅僅是為了智慧的目的，例如了知到法是不斷變異（無常）、無法掌控（無我）、 沒有一個自我本體（無我）、 受到無常壓迫 （苦）、 是一個負擔（苦）等等 。

一旦培育到這種智慧，就會對法產生厭倦，放下自己和別人的法，也放下世間中的一切事物。

正念修習的目的就是為了放下執著，讓心輕鬆快樂，而不是其他。這樣訓練下去就能生起道果

結語

佛陀保證，任何人正確地修習這四念住，將能在七年或更短，甚至短至七天的時間內證得阿羅漢果或三果

Introduction

In DN22, the Buddha teaches that "for the purification of beings, the overcoming of sorrow, the cessation of pain, the attainment of right conduct, and the realization of Nibanna, there is only the path of the Four Foundations of Mindfulness."

What are the Four Foundations of Mindfulness? They are four aspects of establishing mindfulness (mindfulness = clear awareness and non-forgetfulness of the present moment).

What are these four? They are:

Body: Observing or contemplating the body. The prerequisite is to suppress greed and hatred, which represent the five hindrances. Then, maintain enthusiasm and clear comprehension (which is careful discernment; in explanation, it refers to the wisdom of insight into impermanence, suffering, and non-self).

Feelings: Observing or contemplating feelings. The prerequisite is the same: suppressing greed and hatred, which represent the five hindrances. . Then, maintain enthusiasm and clear comprehension.

Mind: Observing or contemplating the mind. Again, the prerequisite is to suppress greed and hatred,, which represent the five hindrances. Followed by maintaining enthusiasm and right awareness.

Dhamma: Observing or contemplating the Dhamma. The prerequisite is to suppress greed and hatred, , which represent the five hindrances. And then maintain enthusiasm and clear comprehension.

The prerequisite for practicing the Four Foundations of Mindfulness is to first suppress the five hindrances. The Buddha teaches that right effort can support the arising of right mindfulness (MN117). If we do not strive to remove defilements and selfishness, but instead nurture them, then right mindfulness cannot be developed.

If we practice mindfulness to "gain" something or "become" something, this is already a deviation. This falls under the nurturing of the hindrance of greed.

If our practice of mindfulness is tense, agitated, and pain, this is also a deviation. This relates to the nurturing of the hindrance of hatred.

We should also avoid or reduce the laziness, sloth and torpor of the mind, as well as restlessness and regret. We should avoid doubts regarding the Buddha's enlightenment, the core teachings of Buddhism (the Four Noble Truths), and the enlightened monks who have realized these teachings. These are all part of the five hindrances and will obstruct the growth of right mindfulness.

How to remove the five hindrances? As Ajahn Brahm teaches, we just relax~  to the max~

let go~ to the max~

 and then the scattered and confused mind will gradually calm down, aiding the cultivation of right mindfulness.

Body as the Foundation of Mindfulness - Mindfulness of Breathing

The Buddha taught that meditators should go to quiet places such as forests, under trees, or in empty houses. This is to avoid noise and disturbances, making it easier for the mind to settle.

Then, sit down, cross your legs, and keep your body upright. Sitting cross-legged is for maintaining a comfortable posture that can be sustained for a long time, and sitting up straight helps prevent the mind from becoming drowsy.

We establish mindfulness in front of us by attentively observing the inhalation and exhalation.

When the inhalation is short, know: "I have a short inhalation."
When the exhalation is short, know: "I have a short exhalation."

When the inhalation is long, know: "I have a long inhalation."
When the exhalation is long, know: "I have a long exhalation."

As we cultivate a certain level of mindfulness, the Buddha taught that we should pay attention to the entire process of inhalation and the entire process of exhalation. Ajahn Brahm even mentioned that we can observe the pause between inhalation and exhalation.

As the mind becomes more stable, the Buddha taught to let the breath settle and become finer. Ajahn Brahm said that when a person is comfortably with their breath, it will naturally settle. Alternatively, one can silently say "calm, calm, calm," and the breath will gradually become more tranquil.

Thus, when there is a certain level of calmness and stillness in the mind, the Buddha taught that we can observe our own body or breath; we can also observe the body or breath of others; or we can observe both.

We observe the arising of the body or breath, the passing away of the body or breath, or the arising and passing away of both. We generate a mindful awareness of the body/breath, but only for the purpose of wisdom—such as realizing that the breath or body is constantly changing (impermanence), uncontrollable (non-self), lacking a permanent essence (non-self), oppressed by impermanence (suffering), and burdensome (suffering).

Once this wisdom is cultivated, we will develop a sense of dispassion toward the body, letting go of the body and everything in the world. 

The purpose of mindfulness practice is to let go of attachment, allowing the heart to be light,relaxed and joyful, rather than for any other reason. By training in this way, the path and fruits will arise.

Body as the Foundation of Mindfulness - Walking, Standing, Sitting, and Lying Down

The Buddha taught another method of practicing mindfulness. When practitioners are walking, they should know: "The body is walking."

When standing, they should know: "The body is standing."

When sitting, they should know: "The body is sitting."

When lying down, they should know: "The body is lying down."

The Buddha taught that we can observe our own body; we can also observe the bodies of others; and we can observe both our own and others' bodies. We observe the arising of the body (each moment is a new body), or we observe the passing away of the body (in the present moment, the body from the previous instant has already passed away), or we observe the arising and passing away of the body.

We generate a mindful awareness of "having a body," but only for the purpose of wisdom—such as realizing that the body is constantly changing (impermanence), uncontrollable (non-self), lacking a permanent essence (non-self), oppressed by impermanence (suffering), and burdensome (suffering).

Once this wisdom is cultivated, we will develop a sense of dispassion toward the body, letting go of our own body and the bodies of others, as well as everything in the world. 

The purpose of mindfulness practice is to let go of attachment, allowing the heart to be light,relaxed and joyful, rather than for any other reason. By training in this way, the path and fruit will arise.

Body as the Foundation of Mindfulness - Clear comprehension

In Pali,  Clear comprehension is called sampajañña, which is also translated as attention, consideration, discernment, comprehension, circumspection.

Combining these translations, "careful discernment" may be the most suitable translation for sampajañña.

The commentary explains that there are four types of "careful discernment" or right awareness:

1.Careful discernment regarding what is beneficial.

2.Careful discernment regarding what is appropriate.

3.Careful discernment that does not abandon the meditation object

 4.Careful discernment free from ignorance; that is, understanding the impermanence, suffering, and non-self nature.

The practice of clear comprehension is one of the methods within the Four Foundations of Mindfulness, specifically in the body foundation (MN10). It involves being mindful when moving forward or backward, when bending or stretching the limbs, when holding objects, when drinking or eating, when using the restroom, and during walking, standing, sitting, or lying down. It also applies when we are awake, speaking, or silent.

We examine each thought, word, and action: Is it beneficial? Is it appropriate? Are we not forgetting or meditation object (some people practice their meditation object but turn out completely forgetteing it)? Are we recognizing their impermanence, suffering, non-self, and the impurity of the body?

Thus, this practice promotes rationality, enabling us to act more wisely and cautiously in our daily lives.

The Buddha said that through the training of clear comprehension or "careful discernment," we can observe and contemplate ourselves ,  others, or both together, witnessing the arising and passing away of our bodily actions.

Our awareness is raised to "having this body"—returning to the body—but only for the purpose of cultivating wisdom and mindfulness, training ourselves not to cling to anything.

Observing others is also beneficial because if practiced correctly, it can achieve the same effect of letting go of attachment. 

For example, observing all the thoughts, speech, and actions of others; realizing that they perform beneficial and appropriate actions due to the absence of greed, hatred, and ignorance; and recognizing their unbeneficial and inappropriate actions due to greed, hatred, and ignorance.

We observe the impermanence, suffering, non-self, and impurity of all bodies, cultivating a sense of dispassion toward the bodies of ourselves and others, ultimately letting go of all attachments.

This is the training of clear comprehension; the purpose of mindfulness practice is to let go of attachment, allowing the heart to be light,relaxed and joyful, rather than for any other reason. By training in this way, the path and its fruits will arise.

Body as the Foundation of Mindfulness - The Impurity of the Thirty-Two Parts of the Body

The Buddha taught another method of practice, which is to examine the various dirty organs and parts of the body. These include:

• Hair and Skin Group (5): hair, body hair, nails, teeth, skin

• Flesh and Kidney Group (5): flesh, tendons, bones, bone marrow, kidneys (in traditional Chinese medicine, kidneys govern bones)

• Chest Group (5): heart, liver, pleura, spleen, lungs

• Intestine and Stomach Group (5): intestines, mesentery, stomach contents, feces, brain

• Fat Group (6): bile, phlegm, pus, blood, sweat, fat

• Liquid Group (6): tears, mucus, saliva, snot, synovial fluid, urine

In total, there are thirty-two parts.

The Buddha taught that we can observe or contemplate our own body in this way; we can also observe or contemplate the bodies of others; and we can do this for both ourselves and others. 

Simply being aware of the body's impurities can help achieve the letting go of attachment and the arising of the path's fruits.

In addition, the Buddha taught that we can observe or contemplate the arising of the body (each moment is a new body) or the passing away of the body (in the present moment, the body from the previous instant has already passed away), or the arising and passing away of the body.

We generate a mindful awareness of "having a body," but this is solely for the purpose of wisdom—such as realizing that the body is constantly changing (impermanence), uncontrollable (non-self), lacking a permanent essence (non-self), oppressed by impermanence (suffering), and burdensome (suffering).

Once this wisdom is cultivated, we develop a sense of dispassion toward the body, letting go of our own body and the bodies of others, as well as everything in the world. The purpose of mindfulness practice is to let go of attachment, allowing the heart to be light, relaxed and joyful, rather than for any other reason. By training in this way, the path and fruit will arise.

Body as the Foundation of Mindfulness - The Four Elements

The Buddha also taught that one can be aware of or contemplate the body as merely a collection of the elements of earth, water, fire, and wind.

Characteristics of the Four Elements:

Earth Element: hard, coarse, heavy, soft, smooth, light.

Water Element: flowing, cohesive.

Fire Element: hot, cold.

Wind Element: supportive, propelling.

According to MN28, the four elements are divided as follows:

Earth Element (20 parts):

Hair and Skin Group (5): hair, body hair, nails, teeth, skin.

Flesh and Kidney Group (5): flesh, tendons, bones, bone marrow, kidneys (in traditional Chinese medicine, kidneys govern bones).

Chest Group (5): heart, liver, pleura, spleen, lungs.

Intestine and Stomach Group (5): intestines, mesentery, stomach contents, feces, brain.

Water Element (12 parts):

Fat Group (6): bile, phlegm, pus, blood, sweat, fat.

Liquid Group (6): tears, mucus, saliva, snot, synovial fluid, urine.

Fire Element (4 parts):

Heat of the Body.

Heat of Aging.

Heat of Digestion.

Heat of Burning.

Wind Element:

Upward Wind: the ascending wind that causes vomiting or belching.

Downward Wind: the descending wind related to excretion.

External Wind: wind outside the intestines.

Internal Wind: wind inside the intestines.

Circulatory Wind: wind that circulates through the body via veins and is generated during movement.

Inhalation: the inward flow of breath through the nose.

Exhalation: the outward flow of breath through the nose.

It is sufficient to simply contemplate the four elements or to reflect on them in detail as described above. The purpose is solely to eliminate the wrong view that the body is "self," leading to the letting go of attachment and the arising of the path and  fruit.

The Buddha taught that we can observe or contemplate our own body in this way; we can also observe or contemplate the bodies of others; and we can do this for both ourselves and others.

Additionally, the Buddha taught that we can observe or contemplate the arising of the body (each moment is a new body) or the passing away of the body (in the present moment, the body from the previous instant has already passed away), or the arising and passing away of the body.

We generate a mindful awareness of "having a body," but this is only for the purpose of wisdom—such as realizing that the body is constantly changing (impermanence), uncontrollable (non-self), lacking a permanent essence (non-self), oppressed by impermanence (suffering), and burdensome (suffering).

Once this wisdom is cultivated, we will develop a sense of dispassion toward the body, letting go of our own body and the bodies of others, as well as everything in the world. The purpose of mindfulness practice is to let go of attachment, allowing the heart to be light , relaxed and joyful, rather than for any other reason. By training in this way, the path and fruit will arise.

Body as the Foundation of Mindfulness - The Decomposition of the Body

The Buddha taught another method of practice, which involves observing the bodies abandoned in graveyards. One can see that the corpse:

1. Just a few days dead, swollen, bruised, and beginning to decay.

2. Being eaten by crows, vultures, herons, dogs, tigers, leopards, jackals, and many types of insects.

3. The flesh and blood of the body exposed, with tendons attached to the bones.

4. The body lacking flesh but stained with blood, with tendons still attached to the bones.

5. The body having no flesh and blood, only bones, with tendons still attached.

6. The bones scattered everywhere: hand bones in one place, foot bones in another, ankle bones in one spot, lower leg bones in another, thigh bones in one area, vertebrae in another, ribs in one location, shoulder bones in another, neck bones in one area, jaw bones in another, teeth bones in one spot, and skull bones in another.

7. Seeing the bones with color resembling white shells.

8. Seeing skeletal remains that have been piled for over a year.

9. Seeing the bones rotting into powder.

Any of these perspectives can be used. The meditator compares with their own body: "My body also has such a nature, and in the future, it will be the same. There is no escaping from this state!"

The Buddha taught that we can observe or contemplate our own body in this way; we can also observe or contemplate the bodies of others; and we can do this for both ourselves and others.

Additionally, the Buddha taught that we can observe or contemplate the arising of the body (each moment is a new body) or the passing away of the body (in the present moment, the body from the previous instant has already passed away), or the arising and passing away of the body.

We generate a mindful awareness of "having a body," but this is solely for the purpose of wisdom—such as realizing that the body is constantly changing (impermanence), uncontrollable (non-self), lacking a permanent essence (non-self), oppressed by impermanence (suffering), and burdensome (suffering).

Once this wisdom is cultivated, we will develop a sense of dispassion toward the body, letting go of our own body and the bodies of others, as well as everything in the world. The purpose of mindfulness practice is to let go of attachment, allowing the heart to be light, relaxed and joyful, rather than for any other reason. By training in this way, the path and fruit will arise.

Foundation of Mindfulness - Feelings

The Buddha also taught another method of practice, which involves recognizing when we experience feelings of pleasure: "I feel a feeling of pleasure."

When we experience feelings of pain: "I feel a feeling of pain."

When we experience neutral feelings (neither pleasurable nor painful): "I feel a neutral feeling."

When we experience physical pleasure: "I feel a physical pleasure."

When we experience mental pleasure: "I feel a feeling of happiness."

When we experience physical pain: "I feel a physical pain."

When we experience mental pain: "I feel a mental pain."

When we experience physical neutral feelings: "I feel a physical neutral feeling."

When we experience mental neutral feelings: "I feel a mental neutral feeling."

The Buddha taught that we can observe or contemplate our own feelings in this way; we can also observe or contemplate the feelings of others; and we can do this for both ourselves and others.

Additionally, the Buddha taught that we can observe or contemplate the arising of feelings (each moment is a new feeling) or the passing away of feelings (in the present moment, the feeling from the previous instant has already passed away), or the arising and passing away of feelings.

We generate a mindful awareness of "having feelings," but this is solely for the purpose of wisdom—such as realizing that feelings are constantly changing (impermanence), uncontrollable (non-self), lacking a permanent essence (non-self), oppressed by impermanence (suffering), and burdensome (suffering).

Once this wisdom is cultivated, we develop a sense of dispassion toward feelings, letting go of our own feelings and the feelings of others, as well as everything in the world. The purpose of mindfulness practice is to let go of attachment, allowing the heart to be light, relaxed and joyful, rather than for any other reason. By training in this way, the path and fruit will arise.

Foundation of Mindfulness - The Mind

The Buddha also taught another method of practice, which involves knowing "the mind that has greed" as the mind with greed, or knowing "the mind free from greed " as the mind free from greed.

Similarly, one can know "the mind that has anger" as the mind with anger, or know "the mind free from anger" as the mind free from anger.

One can know "the mind that has ignorance" as the mind with ignorance (including doubt and restlessness), or know "the mind free from ignorance" as the mind free from ignorance.

One can know "the contracted mind" as the contracted mind (the mind of dullness , sloth or torpor), or know "the scattered mind" (mind with restlessness) as the scattered mind.

One can know "the lofty mind" as the lofty mind (the mind of the form realm and formless realm), or know "the non-lofty mind" as the non-lofty mind (the mind of the desire realm).

One can know "the yet-to-be-higher mind" as the yet-to-be-higher mind (the mind of the desire realm, which can advance to the mind of form or formless realms), or know "the higher mind" as the higher mind (referring to the mind of the form or formless realms, which have already reached the highest or most exquisite states).

One can know "the mind that is still" as the concentrated mind (momentary stillness, access stillness, the mind in jhana), or know "the mind that is not still" as the non-still mind (the scattered mind).

One can know "the liberated mind" as the liberated mind (the mind temporarily freed from defilements), or know "the unliberated mind" as the unliberated mind (the mind that has defilements).

The Buddha taught that we can observe or contemplate the state of our own mind in this way; we can also observe or contemplate the states of others' minds; and we can do this for both ourselves and others.

Additionally, the Buddha taught that we can observe or contemplate the arising of mental states (each moment is a new mind), or the passing away of mental states (in the present moment, the state of the mind from the previous instant has already passed away), or the arising and passing away of mental states.

We generate a mindful awareness of "having a mind," but this is solely for the purpose of wisdom—such as realizing that the mind is constantly changing (impermanence), uncontrollable (non-self), lacking a permanent essence (non-self), oppressed by impermanence (suffering), and burdensome (suffering).

Once this wisdom is cultivated, we will develop a sense of dispassion toward the mind, letting go of our own mind and the minds of others, as well as everything in the world. 

The purpose of mindfulness practice is to let go of attachment, allowing the heart to be light, relaxed and joyful, rather than for any other reason. By training in this way, the path and its fruits will arise.

Foundation of Mindfulness (Dhamma)- The Five Hindrances

The Buddha also taught another method of practice, which involves observing or contemplating the five hindrances.

When there is greed  in the mind, know: "There is greed  in my mind."

When there is no greed  in the mind, know: "There is no greed  in my mind."

When unarisen greed  arises and exists, know it.

When arisen greed  is abandoned, know it.

When greed  that has been abandoned will not arise and exist in the future, know it.

When there is ill will in the mind, know: "There is ill will in my mind."

When there is no ill will in the mind, know: "There is no ill will in my mind."

When unarisen ill will arises and exists, know it.

When arisen ill will is abandoned, know it.

When ill will that has been abandoned will not arise and exist in the future, know it.

When there is sloth and torpor in the mind, know: "There is sloth and torpor in my mind."

When there is no sloth and torpor in the mind, know: "There is no sloth and torpor in my mind."

When unarisen sloth and torpor arise and exist, know it.

When arisen sloth and torpor are abandoned, know it.

When sloth and torpor that have been abandoned will not arise and exist in the future, know it.

When there is restlessness and remorse in the mind, know: "There is restlessness and remorse in my mind."

When there is no restlessness and remorse in the mind, know: "There is no restlessness and remorse in my mind."

When unarisen restlessness and remorse arise and exist, know it.

When arisen restlessness and remorse are abandoned, know it.

When restlessness and remorse that have been abandoned will not arise and exist in the future, know it.

When there is doubt in the mind, know: "There is doubt in my mind."

When there is no doubt in the mind, know: "There is no doubt in my mind."

When unarisen doubt arises and exists, know it.

When arisen doubt is abandoned, know it.

When doubt that has been abandoned will not arise and exist in the future, know it.

The Buddha taught that we can observe or contemplate our own Phenomenon (Dhamma) in this way; we can also observe or contemplate the Dhamma of others; and we can do this for both ourselves and others.

Additionally, the Buddha taught that we can observe or contemplate the arising of phenomena (each moment is a new phenomenon), or the passing away of phenomena (in the present moment, the phenomenon from the previous instant has already passed away), or the arising and passing away of phenomena.

We generate a mindful awareness of "having phenomena," but this is solely for the purpose of wisdom—such as realizing that phenomena are constantly changing (impermanence), uncontrollable (non-self), lacking a permanent essence (non-self), oppressed by impermanence (suffering), and burdensome (suffering).

Once this wisdom is cultivated, we will develop a sense of dispassion toward phenomena, letting go of our own phenomena and the phenomena of others, as well as everything in the world. 

The purpose of mindfulness practice is to let go of attachment, allowing the heart to be light, relaxed and joyful, rather than for any other reason. By training in this way, the path and fruit will arise.

Foundation of Mindfulness (Dhamma) - The Five Aggregates

The Buddha also taught another method of practice, which involves observing or contemplating the five aggregates:

This is form (matter); this is the arising of form; this is the passing away of form.

This is feeling; this is the arising of feeling; this is the passing away of feeling.

This is perception; this is the arising of perception; this is the passing away of perception.

This is mental formations (volition); this is the arising of mental formations; this is the passing away of mental formations.

This is consciousness; this is the arising of consciousness; this is the passing away of consciousness.

The Buddha taught that we can observe or contemplate our own phenomena (Dhamma) in this way; we can also observe or contemplate the phenomena of others; and we can do this for both ourselves and others.

Additionally, the Buddha taught that we can observe or contemplate the arising of phenomena (each moment is a new phenomenon), or the passing away of phenomena (in the present moment, the phenomenon from the previous instant has already passed away), or the arising and passing away of phenomena.

We generate a mindful awareness of "having phenomena," but this is solely for the purpose of wisdom—such as realizing that phenomena are constantly changing (impermanence), uncontrollable (non-self), lacking a permanent essence (non-self), oppressed by impermanence (suffering), and burdensome (suffering).

Once this wisdom is cultivated, we will develop a sense of dispassion toward phenomena, letting go of our own phenomena and the phenomena of others, as well as everything in the world. 

The purpose of mindfulness practice is to let go of attachment, allowing the heart to be light, relaxed and joyful, rather than for any other reason. By training in this way, the path and fruit will arise.

Foundation of Mindfulness (Dhamma)  - The Six internal and external Sense Bases 

The Buddha also taught another method of practice, which involves observing or contemplating the six internal and external sense bases:

The meditator knows the eye,

knows forms (images),

and knows the defilements arising from these two.

When unarisen defilements arise and exist, know it.

When arisen defilements  are abandoned, know it.

When defilements that have been abandoned will not arise in the future, know it.

The meditator knows the ear,

knows sounds,

and knows the defilements arising from these two.

When unarisen defilements arise and exist, know it.

When arisen defilements are abandoned, know it.

When defilements that have been abandoned will not arise in the future, know it.

The meditator knows the nose,

knows smells,

and knows the defilements arising from these two.

When unarisen defilements arise and exist, know it.

When arisen defilements are abandoned, know it.

When defilements that have been abandoned will not arise in the future, know it.

The meditator knows the tongue,

knows tastes,

and knows the defilements  arising from these two.

When unarisen defilements arise and exist, know it.

When arisen defilements are abandoned, know it.

When defilements that have been abandoned will not arise in the future, know it.

The meditator knows the body,

knows tactile sensations,

and knows the defilements arising from these two.

When unarisen defilements arise and exist, know it.

When arisen defilements are abandoned, know it.

When afflicdefilements tions that have been abandoned will not arise in the future, know it.

The meditator knows the mind,

knows phenomena (the objects of the mind),

and knows the defilements arising from these two.

When unarisen defilements arise and exist, know it.

When arisen defilements are abandoned, know it.

When defilements that have been abandoned will not arise in the future, know it.

The Buddha taught that we can observe or contemplate our own phenomena in this way; we can also observe or contemplate the phenomena of others; and we can do this for both ourselves and others.

Additionally, the Buddha taught that we can observe or contemplate the arising of phenomena (each moment is a new phenomenon), or the passing away of phenomena (in the present moment, the phenomenon from the previous instant has already passed away), or the arising and passing away of phenomena.

We generate a mindful awareness of "having phenomena," but this is solely for the purpose of wisdom—such as realizing that phenomena are constantly changing (impermanence), uncontrollable (non-self), lacking a permanent essence (non-self), oppressed by impermanence (suffering), and burdensome (suffering).

Once this wisdom is cultivated, we will develop a sense of dispassion toward phenomena, letting go of our own phenomena and the phenomena of others, as well as everything in the world. 

The purpose of mindfulness practice is to let go of attachment, allowing the heart to be light, relaxed and joyful, rather than for any other reason. By training in this way, the path and its fruits will arise.

Foundation of Mindfulness (Dhamma)- The Seven Factors of Enlightenment

The Buddha also taught another method of practice, which involves observing or contemplating the seven factors of enlightenment:

When there is mindfulness in the mind, know: "There is mindfulness in my mind."

When there is no mindfulness in the mind, know: "There is no mindfulness in my mind."

When unarisen mindfulness arises and exists, know it.

When arisen mindfulness is fully developed, know it.

The Buddha explains mindfulness as the recollection and contemplation of certain Dhamma teachings (SN 46.3).

When there is investigation of phenomena in the mind, know: "There is investigation of phenomena in my mind."

When there is no investigation of phenomena in the mind, know: "There is no investigation of phenomena in my mind."

When unarisen investigation arises and exists, know it.

When arisen investigation is fully developed, know it.

The Buddha explains investigation of phenomena as examining and reflecting on those teachings with wisdom (SN 46.3).

When there is energy in the mind, know: "There is effort in my mind."

When there is no effort in the mind, know: "There is no effort in my mind."

When unarisen effort arises and exists, know it.

When arisen effort is fully developed, know it.

The Buddha explains effort  as the effort and diligence that arise when examining and reflecting on those teachings with wisdom (SN 46.3).

When there is joy in the mind, know: "There is joy in my mind."

When there is no joy in the mind, know: "There is no joy in my mind."

When unarisen joy arises and exists, know it.

When arisen joy is fully developed, know it.

The Buddha explains joy as the delight that arises when making the above contemplations with effort (SN 46.3).

When there is tranquility in the mind, know: "There is tranquility in my mind."

When there is no tranquility in the mind, know: "There is no tranquility in my mind."

When unarisen tranquility arises and exists, know it.

When arisen tranquility is fully developed, know it.

The Buddha explains tranquility as the state of the mind becoming calm and peaceful when joy arises (SN 46.3).

When there is stillness in the mind, know: "There is stillness in my mind."

When there is no stillness in the mind, know: "There is no stillness in my mind."

When unarisen stillness arises and exists, know it.

When arisen stillness is fully developed, know it.

The Buddha explains stillness as the focused state of the mind that occurs when it is calm and joyful (SN 46.3).

When there is equanimity in the mind, know: "There is equanimity in my mind."

When there is no equanimity in the mind, know: "There is no equanimity in my mind."

When unarisen equanimity arises and exists, know it.

When arisen equanimity is fully developed, know it.

The Buddha explains equanimity as the observation of phenomena with a detached perspective when the mind is still and concentrated (SN 46.3).

The Buddha taught that we can observe or contemplate our own phenomena in this way; we can also observe or contemplate the phenomena of others; and we can do this for both ourselves and others.

Additionally, the Buddha taught that we can observe or contemplate the arising of phenomena (each moment is a new phenomenon), or the passing away of phenomena (in the present moment, the phenomenon from the previous instant has already passed away), or the arising and passing away of phenomena.

We generate a mindful awareness of "having phenomena," but this is solely for the purpose of wisdom—such as realizing that phenomena are constantly changing (impermanence), uncontrollable (non-self), lacking a permanent essence (non-self), oppressed by impermanence (suffering), and burdensome (suffering).

Once this wisdom is cultivated, we will develop a sense of dispassion toward phenomena, letting go of our own phenomena and the phenomena of others, as well as everything in the world. The purpose of mindfulness practice is to let go of attachment, allowing the heart to be light, relaxed and joyful, rather than for any other reason. By training in this way, the path and fruit will arise.

Foundation of Mindfulness (Dhamma) - The Four Noble Truths

The Buddha also taught another method of practice, which involves observing or contemplating the Four Noble Truths:

The meditator knows as it is: "This is suffering."

Rightly knows as it is: "This is the cause of suffering."

Rightly knows as it is: "This is the cessation of suffering."

Rightly knows as it is: "This is the path leading to the cessation of suffering."

What is suffering? The Buddha said that birth is suffering, aging is suffering, and death is suffering. Various negative emotions such as sorrow, grief, pain, despair, and encountering the unpleasant are also suffering. Separating from what is loved is suffering, and not getting what one desires is suffering.

In short, this five-aggregate, namely this body and mind is suffering. It is a heavy burden, and because we possess this body and mind, we are forced to face everything and endure pain. Moreover, the body and mind are constantly changing and cannot be held onto, which is a kind of distress.

The meditator should know that suffering is indeed suffering; let go of it, and remove attachment to life and the world to attain enlightenment.

What is the cause of suffering? The Buddha said it is craving, which leads to rebirth and usually arises with joy and desire.

When craving is not satisfied, there is suffering. As long as craving exists, rebirth will occur, leading to a continuous cycle of suffering.

The meditator should know that craving is the cause of suffering, abandon craving, and remove attachment to life and the world to attain enlightenment.

What is the cessation of suffering? It is the complete extinguishing of craving.

The meditator should realize that the cessation of suffering should be attained, allowing the mind to incline toward a state of complete tranquility and freedom from defilements (the peace of nibanna), and remove attachment to life and the world to attain enlightenment.

What is the path leading to the cessation of suffering? It is the Noble Eightfold Path:

Right view: Wisdom regarding the Four Noble Truths.

Right Thought: Thoughts free from desire, ill will, and harm.

Right Speech: Not lying, not speaking divisively, not using harsh words that hurt others, and not engaging in meaningless chatter.

Right Action: Not killing, not stealing, and not engaging in sexual misconduct.

Right Livelihood: Not harming oneself or others, and engaging in occupations in line with Dhamma.

Right Effort: Diligently abandoning unwholesomeness and cultivating wholesomeness.

Right Mindfulness: The Four Foundations of Mindfulness.

Right Concentration: The first jhana, second jhana, third jhana, and fourth jhana.

The meditator should consistently practice this Noble Eightfold Path to remove attachment to life and the world and attain enlightenment.

Anyone who generates right mindfulness regarding the truths of suffering, the origin of suffering, the cessation of suffering, or the path leading to the cessation of suffering may have the opportunity to attain enlightenment, as these lead to detachment from the world and letting go of attachment.

The Buddha taught that we can observe or contemplate our own phenomena (Dhamma) in this way; we can also observe or contemplate the phenomena of others; and we can do this for both ourselves and others.

Additionally, the Buddha taught that we can observe or contemplate the arising of phenomena (each moment is a new phenomenon), or the passing away of phenomena (in the present moment, the phenomenon from the previous instant has already passed away), or the arising and passing away of phenomena.

We generate a mindful awareness of "having phenomena," but this is solely for the purpose of wisdom—such as realizing that phenomena are constantly changing (impermanence), uncontrollable (non-self), lacking a permanent essence (non-self), oppressed by impermanence (suffering), and burdensome (suffering).

Once this wisdom is cultivated, we will develop a sense of dispassion toward phenomena, letting go of our own phenomena and the phenomena of others, as well as everything in the world. 

The purpose of mindfulness practice is to let go of attachment, allowing the heart to be light, relaxed and joyful, rather than for any other reason. By training in this way, the path and its fruits will arise.

Conclusion

The Buddha assured that anyone who correctly practices these Four Foundations of Mindfulness will attain the fruit of arahantship or non-returner within seven years, or even as short as less than seven days.

For more on the practices of the Four Foundations of Mindfulness:

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