Dhamma Q&A with Buddhadāsa and monks from Wat Pah Nanachat
Photo: Buddhadāsa Indapañño Archives H-540
“In terms of the Four Foundations of Mindfulness, to what degree can they be practiced in ordinary life, and to what degree do they require formal meditation and a strong level of samādhi or concentration?”
~ Response by Buddhadāsa Bhikkhu ~
The Buddha distinguished the Foundations of Mindfulness into four aspects or levels to make it easier for our study and practice of the satipaṭṭhāna, which just means the practice of mindfulness – starting on the lowest level of the body, then the vedanā, then the mind, and then Dhamma. But in practice, the thing is to be mindful of what we need to be mindful of. In some situations we need to be mindful of the body, sometimes the vedanā, sometimes the mind, sometimes Dhamma. The thing is to be mindful of what we need to be mindful of. But in the end we can summarize all of the satipaṭṭhāna to be mindful of the reality that these things are not self, to be mindful that whether it’s the body, feelings, thoughts, mind, or any kind of Dhamma, that there’s no reason to take it as a self, that it shouldn’t be taken as ‘me’ or ‘mine.’ If we have real mindfulness, we can master the vedanā, and then it won’t lead us into the illusion of self anymore.
It’s kind of like modern science where we make distinctions, and then in order to study things in more detail and with greater precision so we can analyze something into its parts and then investigate those parts in more and more detail. But then in the end we have to bring all these parts together to understand it as a whole as well, and then we’re able to use that thing usefully. If we thoroughly understand it by using this means of analysis, then we can understand it. It’s the same with the human being. We analyze the human being into its different functions, into the different subsystems that make up life, in order to understand each of them in great detail, understand them thoroughly. If this knowledge is comprehensive, then we’ll know how to use life beneficially. If we understand all the different aspects of life, then we can live it in the most beneficial way. So this approach of modern science of analyzing things into its parts and subsystems can be useful for a more precise understanding, and then it leads to all kinds of inventions and new techniques and things if we know how to use it properly.
There’s a natural secret to this division of satipaṭṭhāna into four levels that each one makes it easier to study and investigate the next level. It’s like each one supports the next. By practicing contemplation of the body, this makes it easier to contemplate the vedanā. Contemplating the vedanā makes it easier to contemplate the mind. And contemplating the mind makes it easier to contemplate Dhamma. So each level of satipaṭṭhāna supports and promotes a higher level, a deeper contemplation. If we understand this principle and use it wisely, it will make our practice more efficient, and a little easier.
The translator repeats the question, “Is it necessary to practice the satipaṭṭhāna in a formal way, or can it be done informally in ordinary life?” Tan Ajahn said the four levels of satipaṭṭhāna have been distinguished very well already. If one wants to start over and investigate on one’s own, one can do that. But if we use these four levels that the Buddha taught, that will make things easier. All four satipaṭṭhānas need to be investigated in all postures, in all actions while standing, walking, sitting, and lying down. So we need to investigate all four of these while we stand, while we walk, while we sit, while we lie.
We have the principle of practicing the satipaṭṭhāna every time we breathe in and every time we breathe out. So there shouldn’t be any confusion whether we’re standing, walking, sitting, or whatever, we’re breathing. Every time we’re breathing we ought to investigate these satipaṭṭhāna.
(From Dhamma Questions and Answers with Buddhadāsa and monks from Wat Pah Nanachat as translated from the Thai by Santikaro)
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Dhamma Questions & Responses sessions were offered by Buddhadāsa Bhikkhu in 1990-1991 to foreign meditators attending Suan Mokkh International Dharma Hermitage courses.
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