using the arrow buttons.
by clicking on the page.
the page around when zoomed in by dragging it.
the zoom using the slider when zoomed-in.
by clicking on the zoomed-in page.
by entering text in the search field, and select "This Issue" or "All Issues"
by clicking on thumbnails to select pages, and then press the print button.
displays sections with thumbnails and descriptions.
displays a slider of thumbnails. Click on a page to jump.
allows you to browse the full archive.
about your subscription?
Lions Roar : September 2016
as panoramic awareness and compassion. It refers to this practice and way of being without it necessarily being part of Buddhism. Mindfulness is now practiced in many contexts where reli- gious teaching is not permitted—schools, hospitals, police stations, companies. It’s often said that in these contexts, people are using a practice “derived from Buddhism.” While this may be accurate, it’s a subtractive way of looking at things. It implies that mindfulness is Buddhism with a lot of other stuff taken away. Mindfulness is a basic human capability that pre- dates and transcends Buddhism. It is indeed the backbone of the wide spectrum of methods used in Buddhist traditions of every stripe. And, yes, the rich and varied cultural and spiritual traditions of Buddhism have been the stewards of this powerful practice, making use of it in myriad ways and calling it by many names in many languages. In the end, though, for any person, Buddhist or not, the meaning of mindfulness will come down to an experience that cannot be communicated adequately in words. In the same way that Buddhism has exploited mindfulness for its many and varied paths, now the secular world is offering people in many different walks of life the opportunity to dis- cover the one-pointed attention and spaciousness that many of us found within Buddhism. If they are taught well and practice with diligence, who knows where it may lead? ♦ BARRY BOYCE is the editor-in-chief of Mindful magazine and editor of the book The Mindfulness Revolution. MORE THAN 2,600 YEARS AGO, the Buddha exhorted his senior bhikkhus, monks with the responsibility of passing his teachings on to others, to train their students in the four foun- dations of mindfulness. “What four?” he was asked. “Come, friends,” the Buddha answered. “Dwell contemplat- ing the body in the body, ardent, clearly comprehending, uni- fied, with concentrated one-pointed mind, in order to know the body as it really is. Dwell contemplating feeling in feelings... in order to know feelings as they really are. Dwell contemplating mind in mind... in order to know mind as it really is. Dwell contemplating dhamma in dhammas [phenomena]... in order to know dhammas as they really are.” By asking us to practice mindfulness of the body, the Buddha is reminding us to see “the body in the body.” We should recog- nize that the body is not a solid unified thing, but rather a collec- tion of parts. Remembering that the body is composed of many parts helps us see “the body as body”—not as my body or as myself, but simply as a physical form like all other physical forms. Like all forms, the body comes into being, remains present for a time, and then passes away. Since it experiences injury, illness, and death, the body is unsatisfactory as a source of lasting happiness. Since it is not myself, the body can also be called “selfless.” When mindfulness helps us recognize that the body is impermanent, unsatisfactory, and selfless, in the Buddha’s words, we “know the body as it really is.” Similarly, by asking us to practice mindfulness of feelings, the Buddha is telling us to contemplate “the feeling in the feelings.” These words remind us that, like the body, feelings can be subdiv- ided. We regard feelings in this way to help us develop a simple nonjudgmental awareness of what we are experiencing. As we watch each emotion or sensation as it arises, remains present, and passes away, we observe that any feeling is impermanent. Since a pleasant feeling does not last and an unpleasant feeling is often painful, we understand that feelings are unsatisfactory. Seeing a feeling as an emotion or sensation rather than as my feeling, we come to know that feelings are selfless. Recognizing these truths, we “know feelings as they really are.” The same process applies to mindfulness of mind. Although we talk about “the mind” as if it were a single thing, actually mind or consciousness is a succession of particular instances of “mind in mind.” Paying attention to the way each thought arises, remains present, and passes away, we learn to stop the runaway train of one unsatisfactory thought leading to another and another and another. We gain a bit of detachment and understand that we are not our thoughts. In the end, we come to know “mind as it really is.” By telling us to practice mindfulness of dhammas, or phe- nomena, the Buddha is not simply saying that we should be mindful of his teachings, though that is one meaning of the word dhamma. He is also reminding us that the dhamma we contemplate is within us. The history of the world is full of truth seekers. The Bud- dha was one of them. Almost all sought the truth outside themselves. Before he attained enlightenment, the Buddha also searched outside himself. He was looking for his maker, the cause of his existence, whom he called the “builder of this house.” But he never found what he was looking for. Instead, he discovered that he himself was subject to birth, growth, decay, death, sickness, sorrow, lamentation, and defile- ment. And when he looked outside himself, he saw that everyone else was suffering from these same problems. This recognition helped him see that no one outside himself could free him from his suffering. Only when he began to search inside did he find the answer. Then he said: The Four Foundations of Mindfulness BHANTE GUNARATANA summarizes the Buddha’s seminal teachings on the practice of mindfulness. PHOTO©JOHNBIGELOWTAYLOR LION’S ROAR | SEPTEMBER 2016 45