Professional Documents
Culture Documents
By Hugh Byrne
1
Ven. Analayo, 2003, Satipatthana: The Direct Path to Realization (Windhorse Publications)
2
Joseph Goldstein’s talks on the Satipatthana Sutta are available at www.dharmaseed.org (The first parts of this
series are also available for purchase on CD and to download at www.Soundstrue.com)
1
With the second foundation of mindfulness the gateway of investigation is feelings or the ‘feeling tone’
of our experience. The Buddha taught that all mental and physical experiences have a feeling tone—
pleasant, unpleasant, or neutral—and we can open to and investigate these as they arise and pass. In
our example you might be aware of unpleasant bodily sensations (tension, contraction, heat, for
example), unpleasant mental states (judgments, difficult thoughts), unpleasant emotions (anger,
irritation, sadness), perhaps a neutral feeling arises or a pleasant one comes and goes. All can be
experienced without grasping, resisting or judging, using the second foundation—mindfulness of
feelings.
With the third foundation of mindfulness, we take emotions and mind states as the principal gateway of
investigation—in our example, you can experience the anger, sadness, judgments, and difficult
thoughts as they come and go, letting them arise and pass without resistance, allowing yourself a full
internal experience, seeing how they come and go like a storm that is not ‘me’ or ‘mine’.
The fourth foundation of mindfulness—mindfulness of dhammas, or mindfulness of our experience
through the framework of central dharma teachings (e.g. the five hindrances, the aggregates, or the
Four Noble Truths)—invites us to examine our subjective experience using these core teachings as a
gateway. In our example you might investigate your experience using the five hindrances—for
example, opening to the obvious hindrance of aversion. How does aversion feel? Can I allow the
feeling to arise and pass and know its impermanence, its unsatisfactoriness, and its selflessness (the
three characteristics of existence)? Can I use a skillful means, such as cultivating thoughts of loving-
kindness, as an antidote to the aversive states?
Or you might investigate your experience through the framework of the Four Noble Truths—is there
suffering? What is the origin of this suffering? What are you identifying with or resisting that keeps you
tied to suffering? Is there an end to this suffering through seeing its causes clearly and letting go? Are
there skillful means to end this suffering through a willingness to be with your experience as it is?
As Ven. Analayo points out, this teaching of the Buddha allows mindfulness of any experience to
become a direct path to realization of the end of suffering: “Each of them [the four foundations] leads
to realization, like different gateways leading to the same city.” (p. 26) One’s subjective experience
becomes the means for realizing the selflessness and emptiness of all phenomena and makes possible
a radical letting go of clinging to anything as ‘I’ or ‘mine’.
With lucid scholarship Ven. Analayo explores the different meanings and understandings of the original
terms the Buddha used in the Satipatthana Sutta—for example, what it means to practice mindfulness
of the body, “diligent, clearly knowing, and mindful, free from desires and discontent in regard to the
world”; why he repeated thirteen times the “refrain” on the ways in which we should practice
mindfulness in each of the four areas; and why Satipatthana is a “direct” path rather than the “only”
path to realization. But Analayo’s study is never merely an academic treatise as he grounds his
investigation deeply in the practice of meditation and experience in daily life.
In the series of dharma talks given at the Forest Refuge in Barre, Mass, between 2004 and 2009,
Joseph Goldstein builds on Analayo’s study in exploring the Buddha’s teaching on the Four
Foundations of Mindfulness. With stories and humor, grounded in four decades of meditation practice
and teaching, Joseph provides an extraordinarily deep and rich investigation of the Buddha’s core
teaching on mindfulness—that while only a dozen pages long could occupy our practice for a lifetime,
or many.
We are living in challenging times but also in a period where we have access to an unprecedented
array of supports for our practice on- and off-the-cushion. Please join us in the coming months as we
explore the Buddha’s core teachings of mindfulness in meditation and daily life.
Hugh Byrne will be teaching a six-week course on the Four Foundations of Mindfulness from March 15 to April 19,
2010. For information or to register, http://www.imcw.org/dharma-study-and-practice-program-0 or contact Steve
Zappalla at szappi1@hotmail.com
Carl Skooglund is organizing a year-long practice group dedicated to the foundations of mindfulness. For
information, www.imcw.org or cmskooglund@verizon.net