Simple doesn't mean easy.SarathW wrote:Can mindfulness be simple as this?
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Right way to practice Right Mindfulness?
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Re: Right way to practice Right Mindfulness?
Buddha save me from new-agers!
Re: Right way to practice Right Mindfulness?
Dear SarathW, thanks for sharing the audio talk given by Bhante Henepola Gunaratana.
From what I’ve heard from Gunaratana, I realized that he advocated the use of mindfulness of breathing to fulfill four establishments of mindfulness. Again, I use the same abbreviation as follows:
1. Connected Discourses=SN
2. Middle-Length Discourses=MN
3. Long Discourses=DN
4. Numerical Discourses=AN
I gave my account on the practice on mindfulness of breathing and four establishments of mindfulness based on suttas found in four Nikayas.
Before getting into discussion of “Mindfulness of Breathing” and “Four Establishments of Mindfulness”, let’s take a look on the exact steps taken when one practices “Mindfulness of Breathing”.
From SN 54.1
“And, how bhikkhus, is mindfulness of breathing, developed and cultivated, so that it is of great fruit and benefit?
Here, bhikkhus, a bhikkhu, having gone to forest, to the foot of a tree, or to an empty hut, sits down. Having folded his leg crosswise, straightened his body, and set up mindfulness in front of him, just mindful he breathes in, mindful he breathes out.
Breathing in long, he knows: ‘I breathe in long’; or breathing out long, he knows: ‘I breathe out long.’ Breathing in short, he knows: ‘I breathe in short’; or breathing out short, he knows: ‘I breathe out short’; he train thus: ‘Experiencing the whole body, I will breathe in’; he train thus: ‘Experiencing the whole body, I will breathe out.’ He train thus: ‘Tranquilizing the bodily formation, I will breathe in’; he train thus: ‘Tranquilizing the bodily formation, I will breathe out.’
He train thus: ‘Experiencing rapture, I will breathe in’; he train thus: ‘Experiencing rapture, I will breathe out.’ He train thus: ‘Experiencing happiness, I will breathe in’; he train thus: ‘Experiencing happiness, I will breathe out.’ He train thus: ‘Experiencing mental formation, I will breathe in’; he train thus: ‘Experiencing mental formation, I will breathe out.’ He train thus: ‘Tranquilizing the mental formation, I will breathe in’; he train thus: ‘Tranquilizing the mental formation, I will breathe out.’
He train thus: ‘Experiencing the mind, I will breathe in’; he train thus: ‘Experiencing the mind, I will breathe out.’ He train thus: ‘Gladdening the mind, I will breathe in’; he train thus: ‘Gladdening the mind, I will breathe out.’ He train thus: ‘Concentrating the mind, I will breathe in’; he train thus: ‘Concentrating the mind, I will breathe out.’ He train thus: ‘Liberating the mind, I will breathe in.’; he train thus: ‘Liberating the mind, I will breathe out.’
He train thus: ‘Contemplating impermanence, I will breathe in’; he train thus: ‘Contemplating impermanence, I will breathe out.’ He train thus: ‘Contemplating fading away, I will breathe in’; he train thus: ‘Contemplating fading away, I will breathe out.’ He train thus: ‘Contemplating cessation, I will breathe in’; he train thus: ‘Contemplating cessation, I will breathe out.’ He train thus: ‘Contemplating relinquishment, I will breathe in’; he train thus: ‘Contemplating relinquishment, I will breathe out.’
It is, bhikkhus, when mindfulness of breathing is developed and cultivated in this way that it is of great fruit of benefit.”
The narration of the practice of “Mindfulness of Breathing” can also be found on MN 118. Recall how one exercises “clear comprehension” on SN 47.2 and SN 47.35.
From SN 47.2
“And how, bhikkhus, does a bhikkhu exercise clear comprehension? Here, bhikkhus, a bhikkhu is one who acts with clear comprehension when going forward and returning; when looking ahead and looking aside; when drawing in and extending the limbs; when wearing his robes and carrying his outer robe and bowl; when eating, drinking, chewing his food, and tasting; when defecating and urinating; when walking, standing, sitting, falling asleep, waking up, speaking, and keeping silent. It is in such a way that a bhikkhu exercises clear comprehension.”
From SN 47.35
“And how, bhikkhus, does a bhikkhu exercise clear comprehension? Here, bhikkhus, for a bhikkhu feelings are understood as they arise, understood as they remain present, understood as they pass away. Thoughts are understood as they arise, understood as they remain present, understood as understood as they pass away. Perceptions are understood as they arise, understood as they remain present, understood as understood as they pass away. It is in this way, bhikkhus, that a bhikkhu exercises clear comprehension.”
Note that clear comprehension is being exercised while standing, walking, sitting, falling asleep, etc… In short, it is being exercised all the time by the practitioner. On the other hand, the practice of “Mindfulness of breathing” is merely being practiced without speaking, standing, defecating, urinating, etc. Such a practice is a specific example of how “four establishments of mindfulness” can be practiced; that is it does not include all scenarios where “clear comprehension” can be exercised.
In the description of “Mindfulness of Breathing” given in SN 54.1 and MN 118, the practitioner remains in sitting position; he basically restricts his volitional formations to very few. We normally do not need think about breathing to breathe; in biology, breathing, just like the beating of heart, can happen without volition; because its activity actually rested on a nervous system without going through our brain. On the other hand, in the practice of “Mindfulness of Breathing”, “breathing in” and “breathing out” are called bodily formations; that is not without reasons.
From SN 41.6
Venerable Kamabhu spoke to Citta the Householder thus: “In-breathing and out-breathing are bodily formation … these things are dependent on body.”
From MN 44
Bhikkhuni Dhammadinna spoke to lay follower Visakha thus: “In-breathing and out-breathing, friend Visakha, are the bodily formation”
…
The Blessed One (Buddha) told lay follower Visakha thus: “the Bhikkhuni Dhammadinna is wise, Visakha, the Bhikkhuni Dhammadinna has great wisdom. If you had asked me the meaning of this, I would have explained it to you the same way that the Bhikkhuni Dhammadinna has explained it. Such is its meaning, and you should remember it.”
In our day-to-day life, breathing is not usually bodily volitional formation; that is, we do not think about it before we breathe. The same can be said for the beating of heart. However, we can consciously hold our breathe, breathe in long, breathe out long, breathe in short, breathe out short; just as what is being said in SN 54.1 and MN 118. On that occasion, breathing becomes volitional formation; more specifically, the bodily formation.
After sitting down, the practitioner of “Mindfulness of Breathing” basically stops all others bodily formations, or “tranquilizing bodily formations”; doing just “breathe in” and “breathe out”. While doing it, he pays attention to it to be aware of “breathe in” and “breathe out”. That’s right. What he is doing is certainly exercising “clear comprehension”; even though “clear comprehension” can be exercised in other cases as well.
Whether to “breathe in long” or “breathe in short”, the practitioner does so by having the intention or thought of doing it first, then only he can actually do it. When he knows that he wants to breathe in long or breathe in short, he understands the thought of “breathe in long” or “breathe in short” as they arise, as they remain present, as they pass away. While he “breathes in” and “breathes out”, he also pays attention to the arising and passing away of feelings; which is being described as “He train thus: ‘Experiencing rapture, I will breathe in’; he train thus: ‘Experiencing rapture, I will breathe out.’ He train thus: ‘Experiencing happiness, I will breathe in’; he train thus: ‘Experiencing happiness, I will breathe out.’” With the attention given to “breathe in” and “breathe out”, having been contacted through body and mind, he understands the perception as they arise, as they remain present, as they pass away.
While he is practicing “mindfulness of breathing”, he would experience various states of mind. At the beginning, he tranquilizes “mental formation”. Since his volitional formations are being reduced to very few, perception and feeling arise in dependence on contact; as he directs his attention to “breathe in” and breathe out”; contact arises in dependence of mind; on that occasion, perception and feeling are called “mental formation” due to their dependence on mind. He gradually focuses on “breathe in” and “breathe out”.
From SN 41.6
Venerable Kamabhu spoke to Citta the Householder thus: “Perception and feeling are mental, these things are dependent on body.”
In the process of concentrating his mind, he is avoiding eye-contact, ear-contact, nose-contact, tongue-contact, and body-contact.
From AN 5.113
“Bhikkhus, possessing five qualities, a bhikkhu is capable of entering and dwelling in right concentration. What five? Here, a bhikkhu can patiently endure forms, sounds, tastes, and tactile objects.”
“Contemplating impermanence”, “Contemplating fading away”, “Contemplating Cessation” and “Contemplating Relinquishment” are referring to the practice of “Contemplation of Dependent Origination” or the “Contemplation of Origination and Passing Away of Four Establishments of Mindfulness”.
Because only when one knows and sees how feeling arises, seeing the conditions as impermanent, suffering, nonself, then “relinquishment of craving” is possible.
From SN 36.8
“Bhikkhus, while a bhikkhu dwell thus, mindful and clearly comprehending, diligent, ardent, and resolute, if there arises in him a pleasant feeling, he understands thus: ‘There has arisen in me a pleasant feeling. Now that is dependent, not independent. Dependent on what? Dependent on just this contact. But this contact is impermanent, conditioned, and dependently arisen. So when a pleasant feeling has arisen in dependence on a contact that is impermanent, conditioned, dependently arisen, how could it be permanent?’ He dwells contemplating impermanence in contact and in pleasant feeling, he dwells contemplating vanishing, contemplating fading away, contemplating cessation, contemplating relinquishment. As he dwells thus, the underlying tendency to lust in regard to contact and in regard to pleasant feeling is abandoned by him.
Bhikkhus, while a bhikkhu dwell thus, mindful and clearly comprehending, diligent, ardent, and resolute, if there arises in him a painful feeling, he understands thus: ‘There has arisen in me a painful feeling. Now that is dependent, not independent. Dependent on what? Dependent on just this contact. But this contact is impermanent, conditioned, and dependently arisen. So when a painful feeling has arisen in dependence on a contact that is impermanent, conditioned, dependently arisen, how could it be permanent?’ He dwells contemplating impermanence in contact and in painful feeling, he dwells contemplating vanishing, contemplating fading away, contemplating cessation, contemplating relinquishment. As he dwells thus, the underlying tendency to aversion in regard to contact and in regard to painful feeling is abandoned by him.
Bhikkhus, while a bhikkhu dwell thus, mindful and clearly comprehending, diligent, ardent, and resolute, if there arises in him a neither-pleasant-nor-painful feeling, he understands thus: ‘There has arisen in me a neither-pleasant-nor-painful feeling. Now that is dependent, not independent. Dependent on what? Dependent on just this contact. But this contact is impermanence, conditioned, and dependently arisen. So when a neither-pleasant-nor-painful feeling has arisen in dependence on a contact that is impermanent, conditioned, dependently arisen, how could it be permanent?’ He dwells contemplating impermanent in contact and in neither-pleasant-nor-painful feeling, he dwells contemplating vanishing, contemplating fading away, contemplating cessation, contemplating relinquishment. As he dwells thus, the underlying tendency to ignorance in regard to contact and in regard to pleasant feeling is abandoned by him.”
“Contemplating impermanence”, “Contemplating fading away”, “Contemplating Cessation” and “Contemplating Relinquishment” are not being elaborated in MN 118 but are elaborated in SN 36.8.
In both MN 118 and SN 54.10, it is stated that the practice of “Mindfulness of Breathing” can fulfill “Four Establishments of Mindfulness”. It is worth noted though, in both suttas, the emphasis is given on the practice of “Mindfulness of Breathing”, rather than “Four Establishments of Mindfulness”. It does not give much explanation on how it can fulfill “Four Establishments of Mindfulness”. But if you actually compare both practices; you can understand why “Mindfulness of Breathing” can be used as a “tool” to fulfill “Four Establishments of Mindfulness”; even though both practices are not identical, strictly speaking.
To avoid causing confusion, I can’t help but point out several fallacies that were spoken by Gunaratana. As I explained, “Mindfulness of Breathing” and “Four Establishments of Mindfulness” are not identical; “Mindfulness of Breathing” is not a component of “Four Establishments of Mindfulness either; it’s just one of the many practices that can fulfill “Four Establishments of Mindfulness”. When we speak of “Mindfulness” in Dhamma, we generally refer to “Four Establishments of Mindfulness” or “Mindfulness and Clear Comprehension”, rather than “Mindfulness of Breathing”.
When one begins to practice mindfulness; that is his training of “four establishments of mindfulness” is incomplete. It is understandable that he still has underlying tendency to lust, hatred, and delusion. He could not possibly pay attention without having his mind being affected by taints. Gunaratana claimed that giving the right attention is to note “breathe in”, “breathe out”, “feelings” without lust, hatred, and delusion.
Later, he gave a contradictory statement, saying that when air was being inhaled; the pleasant feeling would arise because of this action; clinging to this feeling invariably arises; it’s nature; not that the practitioner wants to cling to pleasant feeling.
His statement on the arising of clinging, to say the least, is partially true. While it is true that craving arises in dependence on feeling; but it has other conditions as well. Another notable condition for the arising of craving is ignorance. That is, for one who does not know and see the origination and passing away of phenomena, craving would arise whenever feeling arises; for the one whose taints are destroyed, it also being said of him having completely destroyed craving; that it is not subject to future arising. Without craving as condition, clinging does not arise.
From SN 23.2
“For the destruction of craving, Radha, is Nibbana.”
He also said that it was possible to have good intention without mindfulness, albeit it would bring bad result. That is completely false. The story that he cited as an example did not support it. Given the complexity of topics, I normally did not want to mention it as it would further lengthen the already-lengthy post. So bear with me, please.
Whenever some people spoke of “right mindfulness” of Noble Eightfold Path, that is Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration, they always thought “Four Establishments of Mindfulness” is the only “definition” given in the suttas as “Right Mindfulness”. In fact, “Right Mindfulness” in Noble Eightfold Path can have two related meanings; only one of them refers to “Four Establishments of Mindfulness”.
From SN 40.47
“And, what, bhikkhus, is the way leading to the development of the establishment of mindfulness? It is this Noble Eightfold Path; that is right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is called the way leading to the development of four establishment of mindfulness”
Clearly, in SN 40.47, “right mindfulness” does not refer to “Four Establishments of Mindfulness”. The two-fold meanings of Noble Eightfold Path is being clarified and explained in MN 117. What is being explicitly said is that right view, right intention, right speech, right action and right livelihood are all two-fold. One is affected by taints, partaking of merit, ripening in acquisitions; the other is noble, taintless, and supramundane, a factor of the path. What about right effort, right mindfulness, and right concentration? They are two-fold too, arguably; but their development are tied to the development of the two-fold right view, right intention, right speech, right action and right livelihood are all two-fold; otherwise it wouldn’t be twenty factors on the side of wholesome and twenty factors on the side of unwholesome, which include two-fold right knowledge, and right deliverance.
From MN 117
“And how does right view come first? One understands wrong intention is wrong intention and right intention is right intention: that is one’s right view …
One makes an effort to abandon wrong intention and develop right intention: that’s one’s right effort. Mindfully one abandons wrong intention and enters upon and abides in right intention: this is one’s right mindfulness. Thus these three states run and circle around right intention, that is, right view, right effort, and right mindfulness.”
One would at least needs “right mindfulness” that is affected by taints, partaking of merit, ripening in acquisitions to have right intention. The other important point to be made from MN 117 is that Noble Eightfold Path with the factors of noble, taintless, and supramundane is being fulfilled by the practice of “Four Establishments of Mindfulness”; as such the right mindfulness that is noble, taintless, and supramundane is arguably refer to “Four Establishments of Mindfulness”, even though it’s not being explicitly stated so.
The supramundane right view is said as “Enlightenment Factor of Discrimination of States”, which is one of the seven factors of enlightenment; all seven factors of enlightenment is fulfilled by Four Establishments of Mindfulness. Right Effort is being explained as “Four Right Strivings”. The practice to develop wholesome qualities and abandon unwholesome qualities is done by “Four Establishments of Mindfulness”. All other factors are being developed by when “right view”, “right mindfulness”, and “right effort” are being developed.
What could be said of the one’s intention to observing precept is that his intention is still affected by taints; in some cases, we still call it “right intention”; because it’s a step towards the right direction of suffering less, despite the fact that he has not even begun to strive for the goal of Nibbana.
The goals of “precepts” is very different from the goal of “Four Establishments of Mindfulness”. Observing “precepts” alone generally does not lead to Nibbana; but it does lead to better rebirth, or even lays the foundation for the precepts observer to follow the path to Nibbana.
From what I’ve heard from Gunaratana, I realized that he advocated the use of mindfulness of breathing to fulfill four establishments of mindfulness. Again, I use the same abbreviation as follows:
1. Connected Discourses=SN
2. Middle-Length Discourses=MN
3. Long Discourses=DN
4. Numerical Discourses=AN
I gave my account on the practice on mindfulness of breathing and four establishments of mindfulness based on suttas found in four Nikayas.
Before getting into discussion of “Mindfulness of Breathing” and “Four Establishments of Mindfulness”, let’s take a look on the exact steps taken when one practices “Mindfulness of Breathing”.
From SN 54.1
“And, how bhikkhus, is mindfulness of breathing, developed and cultivated, so that it is of great fruit and benefit?
Here, bhikkhus, a bhikkhu, having gone to forest, to the foot of a tree, or to an empty hut, sits down. Having folded his leg crosswise, straightened his body, and set up mindfulness in front of him, just mindful he breathes in, mindful he breathes out.
Breathing in long, he knows: ‘I breathe in long’; or breathing out long, he knows: ‘I breathe out long.’ Breathing in short, he knows: ‘I breathe in short’; or breathing out short, he knows: ‘I breathe out short’; he train thus: ‘Experiencing the whole body, I will breathe in’; he train thus: ‘Experiencing the whole body, I will breathe out.’ He train thus: ‘Tranquilizing the bodily formation, I will breathe in’; he train thus: ‘Tranquilizing the bodily formation, I will breathe out.’
He train thus: ‘Experiencing rapture, I will breathe in’; he train thus: ‘Experiencing rapture, I will breathe out.’ He train thus: ‘Experiencing happiness, I will breathe in’; he train thus: ‘Experiencing happiness, I will breathe out.’ He train thus: ‘Experiencing mental formation, I will breathe in’; he train thus: ‘Experiencing mental formation, I will breathe out.’ He train thus: ‘Tranquilizing the mental formation, I will breathe in’; he train thus: ‘Tranquilizing the mental formation, I will breathe out.’
He train thus: ‘Experiencing the mind, I will breathe in’; he train thus: ‘Experiencing the mind, I will breathe out.’ He train thus: ‘Gladdening the mind, I will breathe in’; he train thus: ‘Gladdening the mind, I will breathe out.’ He train thus: ‘Concentrating the mind, I will breathe in’; he train thus: ‘Concentrating the mind, I will breathe out.’ He train thus: ‘Liberating the mind, I will breathe in.’; he train thus: ‘Liberating the mind, I will breathe out.’
He train thus: ‘Contemplating impermanence, I will breathe in’; he train thus: ‘Contemplating impermanence, I will breathe out.’ He train thus: ‘Contemplating fading away, I will breathe in’; he train thus: ‘Contemplating fading away, I will breathe out.’ He train thus: ‘Contemplating cessation, I will breathe in’; he train thus: ‘Contemplating cessation, I will breathe out.’ He train thus: ‘Contemplating relinquishment, I will breathe in’; he train thus: ‘Contemplating relinquishment, I will breathe out.’
It is, bhikkhus, when mindfulness of breathing is developed and cultivated in this way that it is of great fruit of benefit.”
The narration of the practice of “Mindfulness of Breathing” can also be found on MN 118. Recall how one exercises “clear comprehension” on SN 47.2 and SN 47.35.
From SN 47.2
“And how, bhikkhus, does a bhikkhu exercise clear comprehension? Here, bhikkhus, a bhikkhu is one who acts with clear comprehension when going forward and returning; when looking ahead and looking aside; when drawing in and extending the limbs; when wearing his robes and carrying his outer robe and bowl; when eating, drinking, chewing his food, and tasting; when defecating and urinating; when walking, standing, sitting, falling asleep, waking up, speaking, and keeping silent. It is in such a way that a bhikkhu exercises clear comprehension.”
From SN 47.35
“And how, bhikkhus, does a bhikkhu exercise clear comprehension? Here, bhikkhus, for a bhikkhu feelings are understood as they arise, understood as they remain present, understood as they pass away. Thoughts are understood as they arise, understood as they remain present, understood as understood as they pass away. Perceptions are understood as they arise, understood as they remain present, understood as understood as they pass away. It is in this way, bhikkhus, that a bhikkhu exercises clear comprehension.”
Note that clear comprehension is being exercised while standing, walking, sitting, falling asleep, etc… In short, it is being exercised all the time by the practitioner. On the other hand, the practice of “Mindfulness of breathing” is merely being practiced without speaking, standing, defecating, urinating, etc. Such a practice is a specific example of how “four establishments of mindfulness” can be practiced; that is it does not include all scenarios where “clear comprehension” can be exercised.
In the description of “Mindfulness of Breathing” given in SN 54.1 and MN 118, the practitioner remains in sitting position; he basically restricts his volitional formations to very few. We normally do not need think about breathing to breathe; in biology, breathing, just like the beating of heart, can happen without volition; because its activity actually rested on a nervous system without going through our brain. On the other hand, in the practice of “Mindfulness of Breathing”, “breathing in” and “breathing out” are called bodily formations; that is not without reasons.
From SN 41.6
Venerable Kamabhu spoke to Citta the Householder thus: “In-breathing and out-breathing are bodily formation … these things are dependent on body.”
From MN 44
Bhikkhuni Dhammadinna spoke to lay follower Visakha thus: “In-breathing and out-breathing, friend Visakha, are the bodily formation”
…
The Blessed One (Buddha) told lay follower Visakha thus: “the Bhikkhuni Dhammadinna is wise, Visakha, the Bhikkhuni Dhammadinna has great wisdom. If you had asked me the meaning of this, I would have explained it to you the same way that the Bhikkhuni Dhammadinna has explained it. Such is its meaning, and you should remember it.”
In our day-to-day life, breathing is not usually bodily volitional formation; that is, we do not think about it before we breathe. The same can be said for the beating of heart. However, we can consciously hold our breathe, breathe in long, breathe out long, breathe in short, breathe out short; just as what is being said in SN 54.1 and MN 118. On that occasion, breathing becomes volitional formation; more specifically, the bodily formation.
After sitting down, the practitioner of “Mindfulness of Breathing” basically stops all others bodily formations, or “tranquilizing bodily formations”; doing just “breathe in” and “breathe out”. While doing it, he pays attention to it to be aware of “breathe in” and “breathe out”. That’s right. What he is doing is certainly exercising “clear comprehension”; even though “clear comprehension” can be exercised in other cases as well.
Whether to “breathe in long” or “breathe in short”, the practitioner does so by having the intention or thought of doing it first, then only he can actually do it. When he knows that he wants to breathe in long or breathe in short, he understands the thought of “breathe in long” or “breathe in short” as they arise, as they remain present, as they pass away. While he “breathes in” and “breathes out”, he also pays attention to the arising and passing away of feelings; which is being described as “He train thus: ‘Experiencing rapture, I will breathe in’; he train thus: ‘Experiencing rapture, I will breathe out.’ He train thus: ‘Experiencing happiness, I will breathe in’; he train thus: ‘Experiencing happiness, I will breathe out.’” With the attention given to “breathe in” and “breathe out”, having been contacted through body and mind, he understands the perception as they arise, as they remain present, as they pass away.
While he is practicing “mindfulness of breathing”, he would experience various states of mind. At the beginning, he tranquilizes “mental formation”. Since his volitional formations are being reduced to very few, perception and feeling arise in dependence on contact; as he directs his attention to “breathe in” and breathe out”; contact arises in dependence of mind; on that occasion, perception and feeling are called “mental formation” due to their dependence on mind. He gradually focuses on “breathe in” and “breathe out”.
From SN 41.6
Venerable Kamabhu spoke to Citta the Householder thus: “Perception and feeling are mental, these things are dependent on body.”
In the process of concentrating his mind, he is avoiding eye-contact, ear-contact, nose-contact, tongue-contact, and body-contact.
From AN 5.113
“Bhikkhus, possessing five qualities, a bhikkhu is capable of entering and dwelling in right concentration. What five? Here, a bhikkhu can patiently endure forms, sounds, tastes, and tactile objects.”
“Contemplating impermanence”, “Contemplating fading away”, “Contemplating Cessation” and “Contemplating Relinquishment” are referring to the practice of “Contemplation of Dependent Origination” or the “Contemplation of Origination and Passing Away of Four Establishments of Mindfulness”.
Because only when one knows and sees how feeling arises, seeing the conditions as impermanent, suffering, nonself, then “relinquishment of craving” is possible.
From SN 36.8
“Bhikkhus, while a bhikkhu dwell thus, mindful and clearly comprehending, diligent, ardent, and resolute, if there arises in him a pleasant feeling, he understands thus: ‘There has arisen in me a pleasant feeling. Now that is dependent, not independent. Dependent on what? Dependent on just this contact. But this contact is impermanent, conditioned, and dependently arisen. So when a pleasant feeling has arisen in dependence on a contact that is impermanent, conditioned, dependently arisen, how could it be permanent?’ He dwells contemplating impermanence in contact and in pleasant feeling, he dwells contemplating vanishing, contemplating fading away, contemplating cessation, contemplating relinquishment. As he dwells thus, the underlying tendency to lust in regard to contact and in regard to pleasant feeling is abandoned by him.
Bhikkhus, while a bhikkhu dwell thus, mindful and clearly comprehending, diligent, ardent, and resolute, if there arises in him a painful feeling, he understands thus: ‘There has arisen in me a painful feeling. Now that is dependent, not independent. Dependent on what? Dependent on just this contact. But this contact is impermanent, conditioned, and dependently arisen. So when a painful feeling has arisen in dependence on a contact that is impermanent, conditioned, dependently arisen, how could it be permanent?’ He dwells contemplating impermanence in contact and in painful feeling, he dwells contemplating vanishing, contemplating fading away, contemplating cessation, contemplating relinquishment. As he dwells thus, the underlying tendency to aversion in regard to contact and in regard to painful feeling is abandoned by him.
Bhikkhus, while a bhikkhu dwell thus, mindful and clearly comprehending, diligent, ardent, and resolute, if there arises in him a neither-pleasant-nor-painful feeling, he understands thus: ‘There has arisen in me a neither-pleasant-nor-painful feeling. Now that is dependent, not independent. Dependent on what? Dependent on just this contact. But this contact is impermanence, conditioned, and dependently arisen. So when a neither-pleasant-nor-painful feeling has arisen in dependence on a contact that is impermanent, conditioned, dependently arisen, how could it be permanent?’ He dwells contemplating impermanent in contact and in neither-pleasant-nor-painful feeling, he dwells contemplating vanishing, contemplating fading away, contemplating cessation, contemplating relinquishment. As he dwells thus, the underlying tendency to ignorance in regard to contact and in regard to pleasant feeling is abandoned by him.”
“Contemplating impermanence”, “Contemplating fading away”, “Contemplating Cessation” and “Contemplating Relinquishment” are not being elaborated in MN 118 but are elaborated in SN 36.8.
In both MN 118 and SN 54.10, it is stated that the practice of “Mindfulness of Breathing” can fulfill “Four Establishments of Mindfulness”. It is worth noted though, in both suttas, the emphasis is given on the practice of “Mindfulness of Breathing”, rather than “Four Establishments of Mindfulness”. It does not give much explanation on how it can fulfill “Four Establishments of Mindfulness”. But if you actually compare both practices; you can understand why “Mindfulness of Breathing” can be used as a “tool” to fulfill “Four Establishments of Mindfulness”; even though both practices are not identical, strictly speaking.
To avoid causing confusion, I can’t help but point out several fallacies that were spoken by Gunaratana. As I explained, “Mindfulness of Breathing” and “Four Establishments of Mindfulness” are not identical; “Mindfulness of Breathing” is not a component of “Four Establishments of Mindfulness either; it’s just one of the many practices that can fulfill “Four Establishments of Mindfulness”. When we speak of “Mindfulness” in Dhamma, we generally refer to “Four Establishments of Mindfulness” or “Mindfulness and Clear Comprehension”, rather than “Mindfulness of Breathing”.
When one begins to practice mindfulness; that is his training of “four establishments of mindfulness” is incomplete. It is understandable that he still has underlying tendency to lust, hatred, and delusion. He could not possibly pay attention without having his mind being affected by taints. Gunaratana claimed that giving the right attention is to note “breathe in”, “breathe out”, “feelings” without lust, hatred, and delusion.
Later, he gave a contradictory statement, saying that when air was being inhaled; the pleasant feeling would arise because of this action; clinging to this feeling invariably arises; it’s nature; not that the practitioner wants to cling to pleasant feeling.
His statement on the arising of clinging, to say the least, is partially true. While it is true that craving arises in dependence on feeling; but it has other conditions as well. Another notable condition for the arising of craving is ignorance. That is, for one who does not know and see the origination and passing away of phenomena, craving would arise whenever feeling arises; for the one whose taints are destroyed, it also being said of him having completely destroyed craving; that it is not subject to future arising. Without craving as condition, clinging does not arise.
From SN 23.2
“For the destruction of craving, Radha, is Nibbana.”
He also said that it was possible to have good intention without mindfulness, albeit it would bring bad result. That is completely false. The story that he cited as an example did not support it. Given the complexity of topics, I normally did not want to mention it as it would further lengthen the already-lengthy post. So bear with me, please.
Whenever some people spoke of “right mindfulness” of Noble Eightfold Path, that is Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration, they always thought “Four Establishments of Mindfulness” is the only “definition” given in the suttas as “Right Mindfulness”. In fact, “Right Mindfulness” in Noble Eightfold Path can have two related meanings; only one of them refers to “Four Establishments of Mindfulness”.
From SN 40.47
“And, what, bhikkhus, is the way leading to the development of the establishment of mindfulness? It is this Noble Eightfold Path; that is right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is called the way leading to the development of four establishment of mindfulness”
Clearly, in SN 40.47, “right mindfulness” does not refer to “Four Establishments of Mindfulness”. The two-fold meanings of Noble Eightfold Path is being clarified and explained in MN 117. What is being explicitly said is that right view, right intention, right speech, right action and right livelihood are all two-fold. One is affected by taints, partaking of merit, ripening in acquisitions; the other is noble, taintless, and supramundane, a factor of the path. What about right effort, right mindfulness, and right concentration? They are two-fold too, arguably; but their development are tied to the development of the two-fold right view, right intention, right speech, right action and right livelihood are all two-fold; otherwise it wouldn’t be twenty factors on the side of wholesome and twenty factors on the side of unwholesome, which include two-fold right knowledge, and right deliverance.
From MN 117
“And how does right view come first? One understands wrong intention is wrong intention and right intention is right intention: that is one’s right view …
One makes an effort to abandon wrong intention and develop right intention: that’s one’s right effort. Mindfully one abandons wrong intention and enters upon and abides in right intention: this is one’s right mindfulness. Thus these three states run and circle around right intention, that is, right view, right effort, and right mindfulness.”
One would at least needs “right mindfulness” that is affected by taints, partaking of merit, ripening in acquisitions to have right intention. The other important point to be made from MN 117 is that Noble Eightfold Path with the factors of noble, taintless, and supramundane is being fulfilled by the practice of “Four Establishments of Mindfulness”; as such the right mindfulness that is noble, taintless, and supramundane is arguably refer to “Four Establishments of Mindfulness”, even though it’s not being explicitly stated so.
The supramundane right view is said as “Enlightenment Factor of Discrimination of States”, which is one of the seven factors of enlightenment; all seven factors of enlightenment is fulfilled by Four Establishments of Mindfulness. Right Effort is being explained as “Four Right Strivings”. The practice to develop wholesome qualities and abandon unwholesome qualities is done by “Four Establishments of Mindfulness”. All other factors are being developed by when “right view”, “right mindfulness”, and “right effort” are being developed.
What could be said of the one’s intention to observing precept is that his intention is still affected by taints; in some cases, we still call it “right intention”; because it’s a step towards the right direction of suffering less, despite the fact that he has not even begun to strive for the goal of Nibbana.
The goals of “precepts” is very different from the goal of “Four Establishments of Mindfulness”. Observing “precepts” alone generally does not lead to Nibbana; but it does lead to better rebirth, or even lays the foundation for the precepts observer to follow the path to Nibbana.