This is a wonderful summary by Maurice Walsh-
Summary of the Mahasatipatthana Sutta The Four Foundations of Mindfulness
Maurice Walsh–translator (Summary by Richard M. Johnson)
Note:
remarks in parentheses are from Maurice Walshe–his notes as sourced from the Commentaries remarks/changes in italics are from Richard Johnson. Sources for these comments come from
texts by Tarchin Hearn, Analayo, Thich Nhat Hanh and others on the sutta.
Instructions applying to the whole Sutta:
There is, monks, this one way to the purification of beings, for the overcoming of sorrow and distress, for the right path, for the realization of Nibbana;– that is to say the Four Foundations of Mindfulness. What are the four? The monk contemplates the body as body, feelings as feelings, mind as mind and mind-objects as mind objects, ardent, clearly aware and mindful, having put aside hankering and fretting for the world.*
The monk retires to a secluded place (in the forest, at the root of a tree or in an empty place / room, sits cross-legged, holds his body erect and establishes mindfulness before him. (These posture and locale instructions are only mentioned at the beginning of the section on body, but can be applied to all four foundations).
* emphasis in bold is from RMJ. Analayo translates clearly aware as clearly knowing.
Summary of the Mahasatipatthana Sutta The Four Foundations of Mindfulness
Maurice Walsh–translator (Summary by Richard M. Johnson)
Note:
remarks in parentheses are from Maurice Walshe–his notes as sourced from the Commentaries remarks/changes in italics are from Richard Johnson. Sources for these comments come from
texts by Tarchin Hearn, Analayo, Thich Nhat Hanh and others on the sutta.
Instructions applying to the whole Sutta:
There is, monks, this one way to the purification of beings, for the overcoming of sorrow and distress, for the right path, for the realization of Nibbana;– that is to say the Four Foundations of Mindfulness. What are the four? The monk contemplates the body as body, feelings as feelings, mind as mind and mind-objects as mind objects, ardent, clearly aware and mindful, having put aside hankering and fretting for the world.*
The monk retires to a secluded place (in the forest, at the root of a tree or in an empty place / room, sits cross-legged, holds his body erect and establishes mindfulness before him. (These posture and locale instructions are only mentioned at the beginning of the section on body, but can be applied to all four foundations).
* emphasis in bold is from RMJ. Analayo translates clearly aware as clearly knowing.
General Instructions for
Establishing Insight:
Body
The monk abides contemplating body as body internally, externally (applies to other beings and is known telepathically or by inference–per MW note on feelings) and both together. He sees arising phenomena, vanishing phenomena or both together in the body. Or there is mindfulness of the body just to the extent necessary for knowledge and awareness. He abides independent and not clinging.
The monk abides contemplating body as body internally, externally (applies to other beings and is known telepathically or by inference–per MW note on feelings) and both together. He sees arising phenomena, vanishing phenomena or both together in the body. Or there is mindfulness of the body just to the extent necessary for knowledge and awareness. He abides independent and not clinging.
1 Mindfulness of Breathing
Breathing
long or short
in & out conscious of the whole body
in & out calming the whole bodily process
2 The Four Postures
Postures walking
standing sitting lying down
3 Clear Awareness
All activities
Going and looking forward and back;
bending and stretching; carrying robes and bowl; eating, drinking, chewing and savouring; passing excrement and urine; walking, standing, sitting; falling asleep or waking up, speaking or being silent.
Breathing
long or short
in & out conscious of the whole body
in & out calming the whole bodily process
2 The Four Postures
Postures walking
standing sitting lying down
3 Clear Awareness
All activities
Going and looking forward and back;
bending and stretching; carrying robes and bowl; eating, drinking, chewing and savouring; passing excrement and urine; walking, standing, sitting; falling asleep or waking up, speaking or being silent.
Instructions:
The monk establishes mindfulness, knowing
the qualities of the breath, being conscious of the whole body, or calming the body.
Instructions:
In whatever way the body is disposed, the
monk knows that is how it is.
Instructions:
The monk is clearly aware of his actions.
The monk establishes mindfulness, knowing
the qualities of the breath, being conscious of the whole body, or calming the body.
Instructions:
In whatever way the body is disposed, the
monk knows that is how it is.
Instructions:
The monk is clearly aware of his actions.
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4 Reflections on the Repulsive Parts of the Body
Parts of the Body
Thirty one parts are given in the sutta
(head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, pleura, spleen, lungs, mesentery, bowels, stomach, excrement, bile, phlegm, pus, blood, sweat, fat, tears, tallow, saliva, snot, synovial fluid, urine. (With the addition of the brain, this comprises the later traditional meditation on the Thirty Two Parts of the Body).
5 Four Elements
Elements earth
fire water air
6 Nine Charnel-Ground Contemplations
Stages
Thirty one parts are given in the sutta
(head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, pleura, spleen, lungs, mesentery, bowels, stomach, excrement, bile, phlegm, pus, blood, sweat, fat, tears, tallow, saliva, snot, synovial fluid, urine. (With the addition of the brain, this comprises the later traditional meditation on the Thirty Two Parts of the Body).
5 Four Elements
Elements earth
fire water air
6 Nine Charnel-Ground Contemplations
Stages
-
one, two, three days dead–bloated,
discoloured, festering
-
eaten by crows, hawks, dogs, etc.
-
skeleton with flesh and blood, connected by
sinews
-
fleshless skeleton smeared with blood,
connected with sinews
-
skeleton without flesh and blood, connected
with sinews
-
randomly connected bones–scattered
-
bones whitened
-
bones piled up–a year old
-
bones rotted away to powder
Instructions:
The monk reviews this body from the soles
up and the scalp down, knowing the parts clearly as separate identities. The body is seen as enclosed by the skin and full of manifold impurities.
Instructions:
Again, the monk reviews this body in terms
of the elements, knowing the elements clearly as separate entities.
Instructions:
The monk compares his body with the one
contemplated and reflects “this body is of the same nature, will become like that, is not exempt from that fate.” One performs this reflection with bodies in each stage. The body being contemplated is described “as if the monk were to see a corpse...”. Thus this meditation could be done with an actual corpse or done reflectively or imaginatively.
The monk reviews this body from the soles
up and the scalp down, knowing the parts clearly as separate identities. The body is seen as enclosed by the skin and full of manifold impurities.
Instructions:
Again, the monk reviews this body in terms
of the elements, knowing the elements clearly as separate entities.
Instructions:
The monk compares his body with the one
contemplated and reflects “this body is of the same nature, will become like that, is not exempt from that fate.” One performs this reflection with bodies in each stage. The body being contemplated is described “as if the monk were to see a corpse...”. Thus this meditation could be done with an actual corpse or done reflectively or imaginatively.
General Instructions:
(same as for the body,
only feelings are substituted for body)
only feelings are substituted for body)
The monk abides contemplating feelings as feelings internally, externally
(applies to other beings and is known telepathically or by inference–per MW
note on feelings) and both together. He sees arising phenomena, vanishing
phenomena or both together in the feelings. Or there is mindfulness of
feelings just to the extent necessary for knowledge and awareness. He
abides independent and not clinging.
Feelings
pleasant
painful neither pleasant painful neither pleasant painful neither
painful neither pleasant painful neither pleasant painful neither
(bodily or mental) *
(bodily or mental) *
(mental only) *
(sensual-of the householder life) (sensual-of the householder life) (sensual-of the householder life) (non-sensual-of renunciate life) (non-sensual-of renunciate life) (non-sensual-of renunciate life)
(bodily or mental) *
(mental only) *
(sensual-of the householder life) (sensual-of the householder life) (sensual-of the householder life) (non-sensual-of renunciate life) (non-sensual-of renunciate life) (non-sensual-of renunciate life)
Instructions:
The monk abides knowing that he is feeling
a feeling of the types mentioned. When it is `neither’, then one is just aware that a feeling is present. Spiritual pleasures are those of the renunciate life versus those of the householder life (explanation or definition not given in the Sutta or commentaries, however in MN 137 9-15, there is a description of the differences in the types of vedana between a householder and a renunciate, referring to the joy of insight. Elsewhere the Buddha emphasizes the importance of non-sensual joy, which arises from the jhanas.)
The monk abides knowing that he is feeling
a feeling of the types mentioned. When it is `neither’, then one is just aware that a feeling is present. Spiritual pleasures are those of the renunciate life versus those of the householder life (explanation or definition not given in the Sutta or commentaries, however in MN 137 9-15, there is a description of the differences in the types of vedana between a householder and a renunciate, referring to the joy of insight. Elsewhere the Buddha emphasizes the importance of non-sensual joy, which arises from the jhanas.)
Feelings
Vedana or Initial Impressions to Sense Objects
Vedana or Initial Impressions to Sense Objects
(Feelings are not emotions. * per Analayo,
Abhidhamma holds that pleasant/pain vedana
arises only at touch; the other 4 body senses
have only neutral vedana.)
Page 2 of 5
General Instructions:
(same as for the body,
only mind is substituted for body)
Qualities of Mind
ordinary
lustful
free from lust
hating
free from hating
deluded
undeluded
contracted (by sloth & torpor) distracted (by restlessness & worry)
higher
developed (by the jhanas) (brahma- viharas or kasina extension in meditation)
undeveloped
surpassed (= undeveloped) (need to review meditation experience)
unsurpassed (= developed) (by jhanas or awakening)
concentrated (into jhana) unconcentrated
liberated
(temporarily by insight or by jhanic suppression of the defilements) (by full awakening)
unliberated
only mind is substituted for body)
Qualities of Mind
ordinary
lustful
free from lust
hating
free from hating
deluded
undeluded
contracted (by sloth & torpor) distracted (by restlessness & worry)
higher
developed (by the jhanas) (brahma- viharas or kasina extension in meditation)
undeveloped
surpassed (= undeveloped) (need to review meditation experience)
unsurpassed (= developed) (by jhanas or awakening)
concentrated (into jhana) unconcentrated
liberated
(temporarily by insight or by jhanic suppression of the defilements) (by full awakening)
unliberated
Instructions:
The monk knows the mind of such a quality. The
ordinary qualities start with greed, hatred and delusion and then refer to contracted and distracted, which are part of the 5 hindrances. The higher qualities refer to the need to review our meditations and know what leads to absorption and awakening.
The instructions for the 2nd & 3rd foundations of Vedana & Citta are just to know that the vedana or the state of mind is present. In the 4th foundation of Dhammas, the monk knows the dhamma when present or absent and also knows or investigates what to do about it.
The monk knows the mind of such a quality. The
ordinary qualities start with greed, hatred and delusion and then refer to contracted and distracted, which are part of the 5 hindrances. The higher qualities refer to the need to review our meditations and know what leads to absorption and awakening.
The instructions for the 2nd & 3rd foundations of Vedana & Citta are just to know that the vedana or the state of mind is present. In the 4th foundation of Dhammas, the monk knows the dhamma when present or absent and also knows or investigates what to do about it.
Mind
Citta or Heart-Mind
The monk abides contemplating mind as mind internally, externally (applies to other beings and is known telepathically or by inference–per MW note on feelings) and both together. He sees arising phenomena, vanishing phenomena or both together in the mind. Or there is mindfulness of mind just to the extent necessary for knowledge and awareness. He abides detached and not grasping at anything in the world.
Citta or Heart-Mind
The monk abides contemplating mind as mind internally, externally (applies to other beings and is known telepathically or by inference–per MW note on feelings) and both together. He sees arising phenomena, vanishing phenomena or both together in the mind. Or there is mindfulness of mind just to the extent necessary for knowledge and awareness. He abides detached and not grasping at anything in the world.
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General Instructions:
(same as for the body,
only substitute mind-
objects for body)
The monk abides contemplating mind-objects as mind-objects internally,
externally (applies to other beings and is known telepathically or by
inference–per MW note on feelings) and both together. He sees arising
phenomena, vanishing phenomena or both together in the mind-objects.
Or there is mindfulness of mind-objects just to the extent necessary for
knowledge and awareness. He abides detached and not grasping at
anything in the world.
Aggregates
form
feeling/initial impressions perception
mental formations consciousness
feeling/initial impressions perception
mental formations consciousness
(vedana)
Mind-Objects
Dhammas or Mental Events, Mental Phenomena
Dhammas or Mental Events, Mental Phenomena
1 The Five Hindrances (Nivarana)
Hindrances
sensual desire
ill-will
sloth and torpor
worry and flurry
doubt (includes doubt of Triple Gem and the
inability to distinguish good from bad)
2 The Five Aggregates of Grasping
sensual desire
ill-will
sloth and torpor
worry and flurry
doubt (includes doubt of Triple Gem and the
inability to distinguish good from bad)
2 The Five Aggregates of Grasping
Instructions:
The monk abides contemplating mind-
objects as mind-objects in respect of the five hindrances. The monk knows if the hindrance is present or absent; knows how the unarisen comes to arise; how the abandonment comes about and how the non-arising of the abandoned hindrance in the future will come about.
Instructions:
Again, the monk abides contemplating mind-
objects as mind-objects in respect of the five aggregates of grasping. The monk knows if the aggregate is arising or disappearing. (These are often referred to as the aggregates of grasping, which creates our sense of ego or self).
Instructions:
The monk knows the sense door and its
object and what fetter arises dependent on the two. (The fetters are basically greed, hatred & delusion. Sometimes they are enlarged to the ten fetters. Thich Nhat Hanh in his translation refers not to fetters, but to “formations which arise in dependence on sense organs and sense objects”). He knows how the unarisen fetter comes to arise, how the abandonment comes about and how the non-arising of the abandoned fetter in the future will come about.
The following list given by Maurice Walshe in his commentary differs slightly from Abhidhamma version given in left panel: sensuality, resentment, pride, wrong views, doubt, desire for becoming, attachment to rules and rituals, jealousy, avarice, and ignorance.
Instructions:
The monk knows if the factor is present or
absent, how it comes to arise, and how the complete development of each factor comes about.
The monk abides contemplating mind-
objects as mind-objects in respect of the five hindrances. The monk knows if the hindrance is present or absent; knows how the unarisen comes to arise; how the abandonment comes about and how the non-arising of the abandoned hindrance in the future will come about.
Instructions:
Again, the monk abides contemplating mind-
objects as mind-objects in respect of the five aggregates of grasping. The monk knows if the aggregate is arising or disappearing. (These are often referred to as the aggregates of grasping, which creates our sense of ego or self).
Instructions:
The monk knows the sense door and its
object and what fetter arises dependent on the two. (The fetters are basically greed, hatred & delusion. Sometimes they are enlarged to the ten fetters. Thich Nhat Hanh in his translation refers not to fetters, but to “formations which arise in dependence on sense organs and sense objects”). He knows how the unarisen fetter comes to arise, how the abandonment comes about and how the non-arising of the abandoned fetter in the future will come about.
The following list given by Maurice Walshe in his commentary differs slightly from Abhidhamma version given in left panel: sensuality, resentment, pride, wrong views, doubt, desire for becoming, attachment to rules and rituals, jealousy, avarice, and ignorance.
Instructions:
The monk knows if the factor is present or
absent, how it comes to arise, and how the complete development of each factor comes about.
3 The Six Internal and External Sense-Bases
Sense-Bases
eye and sight-objects ear and sounds
nose and smells tongue and tastes body and tangibles mind and mind-objects
Ten Fetters (this list is based on Abhidhamma, connecting non-arising of fetters to levels of path attainments): attachments to sensuality, to form & to formlessness; hatred; conceit; partial view; blind belief in rule & ritual; sceptical doubt; restlessness; ignorance.
4 The Seven Factors of Enlightenment
Sense-Bases
eye and sight-objects ear and sounds
nose and smells tongue and tastes body and tangibles mind and mind-objects
Ten Fetters (this list is based on Abhidhamma, connecting non-arising of fetters to levels of path attainments): attachments to sensuality, to form & to formlessness; hatred; conceit; partial view; blind belief in rule & ritual; sceptical doubt; restlessness; ignorance.
4 The Seven Factors of Enlightenment
Factors
mindfulness
investigation of states energy / Right Effort delight / joyful interest tranquillity concentration equanimity
investigation of states energy / Right Effort delight / joyful interest tranquillity concentration equanimity
sati
vicaya
viriya
piti
passadhi
samadhi
upekkha
Page 4 of 5
5 The Four Noble Truths
Truths
suffering
origin of suffering
cessation of suffering
the way of practice leading to cessation of
suffering is the....
Noble Eightfold Path
Right View / Understanding
knowledge of suffering, of origin of suffering, of cessation of suffering & of way of practice leading to cessation of suffering
Right Thought / Aim
thoughts of renunciation, non-ill-will & of harmlessness
Right Speech
refraining from lying, slander, harsh speech & frivolous speech
Right Action
refraining from taking life, from taking that which is not given, from sexual misconduct
Right Livelihood
giving up of wrong livelihood & maintaining right livelihood
Right Effort
rouses will, makes an effort, stirs up energy, exerts his mind to the “Four Right Efforts”
Right Mindfulness
contemplates the body as body, feelings as feelings, mind as mind and mind-objects as mind objects, ardent, clearly aware, mindful, having put aside hankering and fretting for the world. These are identical to the sutta’s opening description of the four foundations.
Right Concentration
enters & remains in each of the Four Rupa Jhanas
A moment of mindfulness will develop the path factors of right effort, mindfulness, concentration, view and thought.
Truths
suffering
origin of suffering
cessation of suffering
the way of practice leading to cessation of
suffering is the....
Noble Eightfold Path
Right View / Understanding
knowledge of suffering, of origin of suffering, of cessation of suffering & of way of practice leading to cessation of suffering
Right Thought / Aim
thoughts of renunciation, non-ill-will & of harmlessness
Right Speech
refraining from lying, slander, harsh speech & frivolous speech
Right Action
refraining from taking life, from taking that which is not given, from sexual misconduct
Right Livelihood
giving up of wrong livelihood & maintaining right livelihood
Right Effort
rouses will, makes an effort, stirs up energy, exerts his mind to the “Four Right Efforts”
Right Mindfulness
contemplates the body as body, feelings as feelings, mind as mind and mind-objects as mind objects, ardent, clearly aware, mindful, having put aside hankering and fretting for the world. These are identical to the sutta’s opening description of the four foundations.
Right Concentration
enters & remains in each of the Four Rupa Jhanas
A moment of mindfulness will develop the path factors of right effort, mindfulness, concentration, view and thought.
Instructions:
The monk abides contemplating mind-
objects as mind-objects in respect of the Four Noble Truths. Here the monk knows each truth as it really is.
Dukkha
Birth, ageing and death are suffering, as is sorrow, lamentation, pain, sadness and distress. Attachment to the unloved; separation from the loved; and not getting what one wants are suffering. The five aggregates are suffering. Tanha
Craving is the origin of suffering and gives rise to rebirth; is bound up with pleasure and lust; finds fresh delight now here, now there. It is sensual craving, craving for existence and craving for non-existence.
Craving arises and establishes itself where there is anything pleasurable or agreeable.
Pleasure is found in the six sense doors and its objects. As well, pleasure is found through each of the sense doors in the arising of sense consciousness, contact, feeling, perception, volition, craving itself, vitakha (initial application of attention) and vicara (sustained application of attention). As pleasure arises, craving arises and establishes itself.
Nibbana:
Cessation of suffering is in relationship to craving: the complete fading away and extinction of craving; its forsaking and abandonment; and its liberation and detachment are the ending of suffering.
The way out is the practice of the Noble Eightfold Path.
Four Right Efforts
To make an arisen, unwholesome state of mind cease
To make an unarisen, unwholesome state of mind not arise
To make an unarisen, wholesome state of mind arise
To make an arisen, wholesome state of mind continue, not to fade away, to grow & to come to full perfection of development.
The monk abides contemplating mind-
objects as mind-objects in respect of the Four Noble Truths. Here the monk knows each truth as it really is.
Dukkha
Birth, ageing and death are suffering, as is sorrow, lamentation, pain, sadness and distress. Attachment to the unloved; separation from the loved; and not getting what one wants are suffering. The five aggregates are suffering. Tanha
Craving is the origin of suffering and gives rise to rebirth; is bound up with pleasure and lust; finds fresh delight now here, now there. It is sensual craving, craving for existence and craving for non-existence.
Craving arises and establishes itself where there is anything pleasurable or agreeable.
Pleasure is found in the six sense doors and its objects. As well, pleasure is found through each of the sense doors in the arising of sense consciousness, contact, feeling, perception, volition, craving itself, vitakha (initial application of attention) and vicara (sustained application of attention). As pleasure arises, craving arises and establishes itself.
Nibbana:
Cessation of suffering is in relationship to craving: the complete fading away and extinction of craving; its forsaking and abandonment; and its liberation and detachment are the ending of suffering.
The way out is the practice of the Noble Eightfold Path.
Four Right Efforts
To make an arisen, unwholesome state of mind cease
To make an unarisen, unwholesome state of mind not arise
To make an unarisen, wholesome state of mind arise
To make an arisen, wholesome state of mind continue, not to fade away, to grow & to come to full perfection of development.
Conclusion
Practice of these four foundations will bring one of two results: Arahantship in this life, or state of Non-Returner. The results will come in 7 years, 6 years, 5 years, 4 years, 3 years, 2 years, 1 year, 7 months, 6 months, 5 months, 4 months, 3 months, 2 months, 1 month, 1⁄2 month or 1 week.
Practice of these four foundations will bring one of two results: Arahantship in this life, or state of Non-Returner. The results will come in 7 years, 6 years, 5 years, 4 years, 3 years, 2 years, 1 year, 7 months, 6 months, 5 months, 4 months, 3 months, 2 months, 1 month, 1⁄2 month or 1 week.
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