At Sāvatthi.

"Bhikkhus, a bhikkhu should live mindfully and with full awareness. This is my instruction to you.

And how, bhikkhus, is a bhikkhu mindful? Here, bhikkhus, a bhikkhu dwells observing the body in and of itself, with continuous effort, with full awareness, and mindful, having removed craving and aversion (dissatisfaction) regarding the world; Similarly, he dwells observing feelings and of itself, mind in and of itself, and mental qualities in and of itself, with continuous effort, with full awareness, and mindful, having removed craving and aversion (dissatisfaction) regarding the world. It is in this manner, bhikkhus, that a bhikkhu is mindful.

And how, bhikkhus, is a bhikkhu fully aware? Here, bhikkhus, for a bhikkhu, feelings arise, remain, and disappear with full awareness. Thoughts arise, remain, and disappear with full awareness. Perceptions arise, remain, and disappear with full awareness. Thus, bhikkhus, a bhikkhu is with full awareness. Bhikkhus, a bhikkhu should live mindfully and with full awareness. This is my instruction to you."

The Buddha is sharing the way of practice for dwelling in the four frames of references of mindfulness. An uninstructed ordinary person’s mind dwells with world as their frame of reference, with a belief in the substantial reality of what he is observing and thus staying invested in craving and aversion, having likes and dislikes, and operating from craving/sensual-desire/attachment.

Like forming of a new habit, dwelling in the frame of reference of body requires a continuous observation of any arising sensations: observing them with full awareness after having removed any craving and aversion (dissatisfaction) regarding the world. As one can only abide in one frame of reference at a time, by having craving or aversion, one is not able to build mindfulness, whether it is of body, feeling, mind or mental qualities.

The breathing-mindfulness meditation, where one is observing the breath as an active training session (i.e. with continuous effort) to cut off any arising sensation before it becomes a feeling, a thought, a mental quality is how one practices being in the frame of reference of the body.

The breathing-mindfulness meditation, where one is observing the breath as an active training session (i.e. with continuous effort) to cut off any arising feeling before it becomes a thought with further intentions or a mental quality is also how one practices being in the frame of reference of the feelings. Feelings are: any painful, pleasant, or neither-painful-nor-pleasant feelings, whether belonging to the world, i.e. rooted in craving and/or aversion or rooted in spiritual, e.g. excitement from experiencing the mental quality of joy.

The breathing-mindfulness meditation, where one is observing the breath as an active training session (i.e. with continuous effort) to cut off any mind state before it becomes a mental quality is also how one practices being in the frame of reference of the mind. Mind here anything observable that relates to the mind, such as a thought, a perception or an intention.

The breathing-mindfulness meditation, where one is observing the breath as an active training session (i.e. with continuous effort) to cut off any mental qualities - regardless of it being unwholesome or wholesome is also how one practices being in the frame of reference of the mental qualities. Mental qualities are:

  • The five hindrances of sensual desire, ill-will, doubt, complacency, restless and worry (agitation)

  • The five aggregates that are subject to clinging: form, feeling, perceptions, volitional formations (intentions) and consciousness,

  • The fetters that arise based on sense-contact (e.g. of ignorance, fueled by assumption-making tendencies, of desiring continued existence)

  • The seven factors of awakening: mindfulness, investigation of one’s experiences using the teachings, persistence, joy, tranquility, collectedness, and equanimity.

  • The four noble truths

i.e. the buddha is advising to not let a sensation persist for it to cross into the frame of reference of feelings, or mind, or mental qualities, which would happen if one were muddle-minded. So during the meditation, anytime one notices a bodily sensation, a feeling, an observable mind state, or a mental quality, one cuts it off by having full awareness. Even the wholesome ones such as any of the seven factors of awakening should be cut off and let go.

By practicing in this way for 2x to 3x per day, one is training the mind to naturally dwell in these frame of references even outside of meditation. This takes some amount of time, as one is training the mind to default to this new way of relating that is not regarding the world while interacting in the world.

Translation notes:

  • Full awareness is also sometimes translated as clear comprehension. However, there is no recognition or an intellectual component involved in this, so I find full awareness to represent this aspect well.

  • with continuous effort is sometimes translated as ardency, diligence, or persistence.

  • Mindfulness is also associated with the quality of the mind to recollect what was said and done long ago. This is what is meant when referring to the faculty of mindfulness. However, this is only in service to the goal of abiding in the four frames of mindfulness. In practice, they’re like two sides of the coin. So applying effort to recollect the teachings and committing them to memory leads to one gradually abiding in the four frames. e.g. in Five Faculties and Way of Practice (SN 48.10, SN 48.18)

Related Teachings:

There is That Base (Ud 8.1) - The Buddha is describing the dwelling in Nibbāna is to be free of the frames of references of this world, the other world, of metaphysics (speculative views), of the states of jhānas and formless attainments (which relate to wholesome mental qualities). It is to perfect the way of practice of dwelling in the four frames of mindfulness with full awareness.

The Four Establishments of Mindfulness (MN 10)- The four foundations of mindfulness in details. The Buddha shares other ways of practice besides breathing-mindfulness to abide in these four frames, however, this is the only practice that lets one abide in all four foundations. And one practice is typically sufficient.

Gradual Training, Gradual Practice, and Gradual Progress (MN 107) - Before setting to practice mindfulness and full awareness, one will need to clear the mind of craving and aversion (dissatisfaction) regarding the world. The practices of following the five precepts, applying sense-restraint and practicing moderation in eating serve exactly this purpose, and they should be practiced and well-developed before taking up a practice of breathing-mindfulness meditation.