Cultivating the Four Foundations of Mindfulness to Cut Off the Fear of Birth and Death
Question: I was diagnosed with hepatitis B when I was in college, and over the years, I have often been overshadowed by the fear of hepatitis B.
I frequently hear doctors talk about the trilogy of hepatitis B – cirrhosis – liver cancer, which often frightens me. Recently, I’ve been feeling discomfort in my ribs.
A series of terrifying stories have followed, and I have done homework on these thoughts, but it hasn’t had much effect. Although I know that birth and death are illusions,
this knowledge cannot withstand the invasion of these terrifying stories. How should I cope?
The most practical, concrete, rapid, and effective method for dealing with the fear of death and all worries is to practice the Four Foundations of Mindfulness.
There is no method more concrete, practical, effective, or powerful than this. The practice of the Four Foundations of Mindfulness is a treasure among practices;
all true liberators from past, present, and future have genuinely practiced this method. If you wish to transcend the suffering and worries of birth and death, practice this method.
1
The practice of the Four Foundations begins with the body. Nothing relates more to a person’s worries and fears than “the body.”
Most of our life’s suffering can be traced back to issues concerning the body. Therefore, if we can resolve our views on self—concerning erroneous perceptions about the body,
many problems in life will also be resolved. Thus, Buddha often places four types of meditation objects at the forefront.
Among all phenomena, the body is truly just an ordinary phenomenon. We need to observe it repeatedly with pure wisdom as it truly is,
contemplating its impermanence, non-self nature, and peacefulness; until we thoroughly accept that the body exists as an impermanent phenomenon;
until we genuinely understand that what we call “body” is not really a body; until we truly comprehend its peaceful nature.
Then without waiting for our actual death to occur, we will already be liberated from this existence called “body.”
Working on liberation from the body should indeed become our primary focus in practice. Once we are truly liberated from it,
we destroy both the foundation and primary cause for suffering’s arising—just like cutting off a snake at its head.
Therefore, practitioners who genuinely wish to liberate themselves from birth and death troubles should first earnestly cultivate Buddha’s first foundation: mindfulness of the body.
2
Before mastering mindfulness of the body completely or reaching proficiency in it—if we are experiencing emotional suffering—such as fear of death or its chain reactions—what should we do?
We should add or concurrently practice Buddha’s second great teaching—the mindfulness of feelings. Once we can genuinely accept or penetrate through feelings,
we can truly distance ourselves from or subdue our suffering subject. Just like cutting a snake in half at its middle.
So when thoughts about death arise leading to great suffering—focus intently on your feelings. Make your feelings your object and subject for meditation at this moment,
observing them closely until you see through them—as if using a sword of wisdom to slay a python—constantly thrusting your insight into its being until it becomes powerless to struggle or dissipates away.
Feelings play an extremely important role in life’s sufferings; therefore practicing awareness around feelings,
just like practicing awareness around bodily sensations is crucial—not something to be underestimated. We should observe feelings’ impermanence and non-self characteristics with pure wisdom,
until we reach nirvana and true tranquility. When any feeling no longer becomes our problem, our practice embarks on a brand-new journey.
3
After fundamentally completing these two steps in practice above—we can transition into focusing on another important object within our life’s suffering and liberation—the mind,
commencing meditation on mindfulness of mind states. Why don’t we emphasize practicing mindfulness right from mind states? Because our mind states are too subtle and fleeting.
When our awareness isn’t clear enough or stable enough—it becomes difficult to grasp them; thus meditation may not yield significant results.
Only after practicing focusing on bodily sensations and feelings for some time does it become more powerful when turning towards mindfulness practices concerning mind states.
If we compare our internal suffering to a tumultuous black dragon (our) bodies represent its head while feelings represent its body,
then mind states would be its heart or source of spirit. During meditation when we’ve severed its head with wisdom sword destroying its body,
now it’s time to strike at its soul or heart center! The mind state serves as a central point where suffering arises; if we’re able to capture it here or dissolve it here,
then there’s no opportunity for suffering even if it arises—it lacks power leading toward producing painful experiences.
Thus practicing mindfulness around mind states addresses issues right at their core making such practices profoundly meaningful.
Practicing mindfulness around mind states involves not only observing thoughts but also penetrating through them; that is—not only seeing them without letting them trigger chain reactions,
but also seeing through their entire illusory nature completely devoid reality! Meditation methods begin by counteracting then conclude by discovering confirming there’s nothing needing counteraction.
When you believe something exists as real—you counteract it; but once you realize it’s not real at all—the counteraction ends.
With counteraction concluded so too does pain cease! This signifies achieving true meaning within one’s practice—the ultimate aim within meditative methods!
4
After clearing out internal environments where “the dragon’s pain” resides—we now begin cleaning up external environments where they exist too.
This step represents practicing mindfulness regarding phenomena (dharma). Practicing dharma involves detailed examination regarding external influences affecting one’s heart—to understand their essence so as not being influenced by them.
The cultivation within Four Foundations ultimately represents dharma cultivation because they all pertain directly back towards dharma itself! The body represents one dharma; feelings represent another dharma; minds along with various thoughts represent yet another dharma;
every single thing constitutes one dharma! When we’ve thoroughly understood one dharma—we’ll be capable understanding all dharmas comprehensively!
Through cultivating mindfulness regarding phenomena—we ultimately perceive only one phenomenon while ceasing distinctions between perceived existing phenomena altogether!
When residing firmly within such recognition—anchored within this worldview/life view liberation becomes inevitable because you perceive there’s neither bondage nor anything binding existing!
In such perception—the act itself concludes! The only remaining task lies stabilizing oneself firmly within such perception!
Cultivating Four Foundations—from Body through Feelings onto Mind then Dharma—is indeed scientific laddering progression! Originating from meditative focus upon bodily sensations arriving finally resting upon recognition concerning Dharma itself!
Living according Dharma represents ultimate goal/state achieved amidst sufferings;
Fear constitutes one form amongst sufferings especially fear surrounding death—a significant form indeed! Come forth practitioners traverse across this oceanic realm via cultivating Four Foundations! </ p >
by- Taiwan Fearless Tathagata Ya Great Completion Meditation Center </ p >
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