Satipaṭṭhānasaṃyutta(Sutta47): Metaphors of Four Establishments of Mindfulness

By Wong Weng Hon

Introduction

The Gotama Buddha early discourse on the Four Foundations or Establishments Mindfulness (Satipaṭṭhāna) can be found in the Dīgha Nikāya, Majjihima Nikāya and Saṃyutta Nikāya of the Theravāda tradition. Its repeated discourse compilations in the Buddhist canonical texts mirror that it is the most important and lofty discourse among all the early discourses of Gotama Buddha. The prime Buddhist practice is found in Satipaṭṭhāna. It is most rapid way to annihilate the illusive superimposed self or ego through right mindfulness and clear comprehension of Insubstantiality or Non-self (Anattā). It is an effective expedient device or skillful means (upāya) to purify the obliterate self or ego and purify the mind.

 The practice of Anattā is the exercise of the non-grasping upon the five aggregates as this is I; this is mine; this belongs to me. It is also the most effective way to develop and cultivate the wisdom (paññā) of insight (vipassanā) leading to the intuitive discernment of the Actuality or Truth of empirical world. Discernment or self-realization of the Truth of Insubstantiality commences with the intuitive comprehension of the five aggregates. This internal or esoteric dimension of five aggregates constitutes the aspect of the microcosm (mico-reality of Man). The intuitive apprehension of microcosm leads to the perfect knowledge of the ultimate or absolute Truth concerning the Actuality of the empirical World or cosmos (macrocosm). In fact, all dissimilar Buddhist meditation techniques must eventually be canalized towards the eventual prime practice of four establishments of mindfulness. The function of mindfulness is to purify the mind through the obliteration of self or ego.

 All tributaries eventually converge to the Ganges river which is orientated towards the ocean of nibbāna. Likewise, all diverge forms of meditational techniques are orientated towards the four foundations of mindfulness. There is only one Ganges River in India flowing towards the Indian Ocean. Hence, Gotama Buddha promulgates that this four-fold mindfulness is the only way (ekāyana) leading to Nibbāna. This only way is known as the intrinsic awareness of Chan or Zen in the Mahāyāna tradition. It means that all diverge Buddhist meditational methods or practices will eventually be consummated and culminate in the perfect execution of four establishments of mindfulness without any formal posture of sitting meditation. Hence, in the ultimate analysis, the four-fold right mindfulness and the Chan or Zen are not distinct.

 Nibbāna is the state of original complete appeasement or peace of the mind. It is the innate supremacy of Man in compassion and wisdom. It is the centre of heart in which self-redemption occurs. The maturity of the four establishments of mindfulness consummates the three-fold training of morality-concentration-wisdom (sīla-samādhi-paññā) leading to the realization of nibbāna. It is developed and cultivated through the development of the Five Spiritual Faculties (Indriyas) of Faith, Energy, Mindfulness, Concentration and Wisdom. The consummation of Five Spiritual Faculties culminates in the seven factors of enlightenment (sambojjhañga), namely:

1. Enlightenment Factor of Discrimination
2. Enlightenment Factor of Energy or Diligence
3. Enlightenment Factor of Joy or Rupture
4. Enlightenment Factor of tranquility
5. Enlightenment Factor of Happiness
6. Enlightenment Factor of Concentration
7. Enlightenment Factor of Equanimity

Buddhist Wisdom, like that of any esoteric religion, is the knowledge of insight into the distinction  between the actions powered by self or ego and actions purified by right mindfulness (sammā sati) and clear comprehension of the illusive self or ego.

 Right knowledge between the former (mundane wisdom) and the latter (supramundane wisdom) is known as enlightenment factor of Discrimination. The enlightenment factor of Discrimination motivates and empowers the enlightenment factor of Energy or Diligence. Energy or Diligence is the continuous right efforts to maintain the courage and determination to safeguard the six sense gates so as to avoid mental corruptions. The intense Energy or Diligence to purify human conduct through body, speech and mind gives rise to the enlightenment factor of Joy. Joy is the pleasant experience of the commission of wholesome actions directed and empowered by wisdom. The enlightenment factor of Joy accompanied by purified ethics produces the enlightenment factor of Tranquillity. The enlightenment factor of Tranquillity results in the enlightenment factor of Happiness owing to the elimination of vexation or cessation of suffering. The enlightenment factor of Tranquillity conditions the arising of the enlightenment factor of Concentration. Concentration based on Tranquility preserves continuous purity of the mind of Equanimity devoid of attachment and aversion. Equanimity is the wisdom of exercising non-attachment and non-aversion when one is impacted by internal and external stimuli.

The Buddha promulgates in the Bojjhaṅṅgasaṃyutta (Sutta 46) that when one develops and cultivates the seven factors of enlightenment, one is orientated towards Nibbāna. The Blessed One utilizes the metaphor of rafters of a peaked house to illustrate thus : Just as all rafters of a peaked house slant, slop and incline towards the roof peak, the seven factors of enlightenment canalize and orientate the Liberated One towards Nibbāna - a pure mind devoid of illusive self or ego.

Metaphor of Island

Before Gotama Buddha passed into parinibbāna, he admonished his disciples to take refuge (saraṇ̣a) in their own island thus :

The island or the refuge is the exercise of the four establishments of mindfulness effected through dynamic mindfulness meditation (satipaṭṭhānabhāvanā). Succinctly put, the Lord does not save us. It is our genuine practice of living mindfulness which liberates us.  The pre-requisite for undertaking the four establishments of mindfulness is the basis for the establishment of ethics. The exercise of four establishments of mindfulness is our island which is our refuge. This metaphor of Island as the Refuge expounded by the Buddha is so unlifting and inspiring that I rejoiced every moment of reading this Sutta.

 In closer scrutiny, the four establishments of mindfulness is the five aggregates of non-grasping (panñca-anupādānakanddhā) as This is not I; This is not Mine ; This does not belong to us. Succintly put, Selflessness or Insubstantiality (Anattā) is discerned and practised to annihilate the illusively superimposed self (attā) or ego (ahaṃkāra) which does not exist in the first place.

Likewise, the four foundations of mindfulness can only be established after self or ego has been eliminated from the mental consciousness (citta). The development of right mindfulness (sammā sati) supported by equanimity (upekkhā) annihilates self or ego.

Metaphor of Quail and Hawk

In the Satipaṭṭhanasaṃyutta, Gotama utilizes the metaphor of quail and hawk to demonstrate the importance of the practice of the four establishments of mindfulness: If the quail does not stay in its own resort and its own ancestral domain, that is, the clods of soil of ploughed field, it can easily become the prey of the hawk. The quail refers to a sentient being and the hawk refers to māra. Māra refers to any evil force or corrupting environmental stimulus which defiles the mind of a sentient being through attachment or aversion. The resort and the ancestral domain refer to the skillful tool of the four establishments of mindfulness which purifies our minds.

From the Mahāyāna’s perspective, the resort and ancentral domain of every human being is the Buddha-nature or Buddha-mind. The Buddha-mind is Chan or Zen wisdom. This metaphor is unveiling and uplifting. It reminds me of my original inborn resort - the centre of my heart. The centre of the heart is the silence of the mind. My deepest homage to the Tathāgata!

The four establishments of mindfulness is the complete awareness of vigilance or careful attention not to develop any grasping upon the five aggregates (pañcakkhandhā). The five aggregates of non-grasping (anupādāna) is the purity of mind (ceto-visuddhi) in which self or ego is totally eliminated by right mindfulness, clear awareness or comprehension and non-grasping. In short, the four establishments of mindfulness protect the six sense gates from being corrupted or defiled.

Metaphor of Cook

Gotama Buddha was indeed adept at utilizing metaphors to expound abstruse doctrinal points. This is the lofty distinction of a Tathāgata which sets him part from all ordinary worldlings. The Exalted One compares the skillful meditator (jhāyi) or practitioner of four establishments of mindfulness to be akin to a wise, competent and skillful cook who is fully aware of and understands the individual taste of his master, such as the King or the Royal minister. If the food prepared always satisfies or agrees to the individual taste the master, the cook will please him. He would possibly gain gifts of clothing, wages, and bonuses ( or any other rewards). Perfect knowledge of the taste of the master refers to the perfect execution of the four establishments of mindfulness so that the practitioner is rewarded with the five spiritual faculties accompanied by the resultant seven factors of enlightenment.

The Liberated One is rewarded with the seven factors of enlightenment for his wise, competent skill of four establishments of mindfulness. A wise Dhamma follower (Dhammānusāri) or mature meditator (jhāyi) is adept at distinguishing the kammic actions of self or ego from the kammaless actions empty of self and ego. This is known as the first enlightenment factor of discrimination. This enlightenment factor consummates the remaining six enlightenment factors.

Nāgārjuna was truly wise when he asserts in his treatise of ‘Root Verses of the Philosophy of the Middle Way’ (Mūlamadhyamakārikā) in which he writes :

Whoever discerns the distinction between the conventional truth and ultimate Truth understands the profound message of the Buddha.

Conclusion

Gotama Buddha declares that the perfect execution of four establishments of mindfulness is a lofty, extolled practice of benefiting oneself and others. The Blessed exerts thus : The fruit of four establishments of mindfulness is :

Protecting oneself, one protects others; protecting others, one protects oneself. When we love ourselves, we love others ; When we are nice to others, we are nice to ourselves.

Thus, it is evident that the four establishments of mindfulness are actually non-sectarian. It is universally applicable (applicable) to purify mind by annihilating self or ego. It is the incessant exercise of right mindfulness and clear comprehension. Clear comprehension is the execution of careful attention so that no notion of self or ego creeps into human perceptions. Perceptions are understood as they arise, understood as they remain present, and understood as they arise. In this way, the practitioner or Dhamma-follower (Dhammānusāri) exercises clear comprehension. The highest fruit of clear comprehension is right concentration. With right concentration, success ensues but not failure.

The Buddhists are liberal and pragmatic in the sense that as long as one can save himself or herself through mental purification (annihilation of Self or Ego), any dissimilar but goal-realizing pedagogical device or expedient device (upāya) or emancipating skill is immaterial. The end is more important than the means.

Editor’s Note:

This Theravāda Sutta on four foundations or establishments of mindfulness is a discourse that must not be missed. In actuality, the Satipaṭṭhāna is chan or zen practice in the Theravāda tradition in the first principle of annihilation of self or ego.