The Quiet Art of Seeing Things As They Are; A Grounded Guide to the Four Foundations of Mindfulness

(Zen in Ten - part 2)

Last week we explored the Five Hindrances - the things that pull us out of mindfulness and out of balance: desire, aversion, restlessness, dullness and doubt. These are the patterns that make our life feel heavy, messy or unsatisfying. They’re normal, human and very familiar. But they can also create problems when we get caught up in them.

This week, we step back and look at the bigger picture: Zen teaches us that suffering or dissatisfaction is part of life - it’s inevitable. Things are always shifting and changing and this can cause dissatisfaction in the form of: discomfort, instability, unease, stress, restlessness, tension, frustration. It can be understood as the inherent “not-quite-rightness” of life. We call this reality dukkha. It's traditionally translated as "suffering' but I don't love that word. Dukkha refers to the unsatisfactory, uneasy, or unstable quality of life, so I prefer to use the word 'dissatisfaction'. But dukkha is not a grim fact we have to live with. Mindfulness teaches us there's a way through it.

The teaching for this is The Four Noble Truths. Very simply it tells us:

1.) Dissatisfaction exists: Life isn’t always smooth and challenges are part of life.

2.) It has causes: Our patterns of craving, clinging and aversion / pushing away create unnecessary stress and dissatisfaction.

3.) Freedom is possible: Awareness and choice allow us to respond differently.

4.) The way is through Mindfulness: attention and being present helps us move through life with steadiness and clarity.

The Four Foundations of Mindfulness (Satipaṭṭhāna) teaches us how to practice being present in this way. It’s the “how-to” map of paying attention. A set of practical tools for staying present and noticing what’s happening while avoiding that which causes us stress, frustration, etc.

We use quite a lot of Pali and Sanskrit words in Zen and Yoga. Sometimes there is no direct English translation, but It can get a bit boring for some ;) so if you feel that way about it, just ignore them and skip it.

Mindfulness or Satipaṭṭhāna : 'Sati-' means 'remembering to be present' and 'Paṭṭhāna' means 'establishment or placement'. In other words mindfulness means “to set up” or “to place our attention firmly” So we start by practicing to place our awareness on different aspects of our experience as it's happening to us: body, feelings, mind, phenomena, etc. Sometimes people call this practice vipassana. The word “-passanā” in Pali literally means “to see” or “to observe” It’s also about mindful observation, but not quite the same. (There's more about vipassana if you scroll down)

There are 4 ways of observing or seeing our present moment, and is called The Four Foundations of Mindfulnes

1.) Body (Kāyānu-passanā)

Kāya = body - Anupassanā = observing, attending closely

Notice what’s happening in our body - posture, breath, tension, ease, movement. Scan gently, observe where the body feels light or heavy, relaxed or tight.

2.) Feelings / Sensations (Vedanānu-passanā)

Vedanā = feeling, sensation, experience - Anupassanā = observing, attending closely.

Pay attention to sensations, whether pleasant, unpleasant or neutral. Simply notice them without reacting or trying to change anything.

3.) Mind / Thoughts (Cittānu-passanā)

Citta = mind, consciousness, mental state - Anupassanā = observing, attending closely.

Observe our thoughts, moods and impulses. Watch them arise and pass without getting caught up in them. This isn’t about controlling the mind - it’s about being present with it.

4.) Phenomena / Experiences (Dhammānu-passanā)

Dhamma = phenomena, experiences, events or things as they appear - Anupassanā = observing, attending closely.

This one can be tricky at first. “Dhamma” means phenomena or experiences, and “anupassanā” means mindful observation.

In practice, this means noticing what arises in awareness: simply noticing whatever is present -  anything that touches our mind: a sound in the room, the sensation of breath, a thought passing by. We notice it without grasping or pushing away. It’s open, calm, non-judgmental awareness.

Dhammānupassanā vs. Vipassanā - what's the difference?

We may hear both terms used in meditation, and they’re related but not the same. We can think of it this way: Dhammānupassanā = open awareness. Vipassanā = open awareness with insight.

Dhammānupassanā (mindfulness of phenomena) means mindful observation - attending carefully to what arises in experience: body sensations, feelings, mind states or external phenomena. It’s open, calm and the practice is simply noticing, without necessarily analyzing or drawing conclusions.

Vipassanā is often translated as “insight” or “clear seeing.” It also refers to observing phenomena, but with the additional intention of understanding impermanence (anicca), unsatisfactoriness (dukkha), and non-self (anatta). It’s therefore more analytical or investigative.

Why do we sit and meditate this way?

Because sitting offers insight. And insight into our patterns and reactivity, understanding how we get caught helps loosen the grip of dissatisfaction. It allows us to live with greater balance, clarity and ease. Flowing with life instead of fighting it. It opens the door to a steadier, calmer way of living.

Consistent mindfulness practice naturally leads to insight, but the first step is always being present with what is, without judgment.

If you've been on a Goenka Vipassana retreat, you might have noticed that the experience focused a lot on scanning the body or noticing skandhas. That’s one element of the wider practice. The heart of most meditation is learning to be present with whatever arises, moment by moment and letting awareness naturally deepen into insight over time.

The reason we explore these ideas in Zen in Ten is to connect our practice with the philosophy that underpins it. Because in mindfulness meditation we’re not just sitting to relax - we’re learning to see life clearly as it is: noticing how thoughts, sensations and emotions appear and pass, understanding the impermanent and interconnected nature of all things.

Not as something abstract, but as a practical way to relate to life. That’s meditation practice in action. And exactly what we explore in our short, focused Zen in Ten sittings: awareness in action, presence as practice, insight as natural unfolding.

Bringing It to Our Practice

Whether we’re new to meditation or experienced sitters, we can always use the Four Foundations to stay present and steady: Begin with body awareness, gently scanning for tension or ease. Notice sensations and feelings, letting them come and go. Observe thoughts and moods without judgment. Notice phenomena - sounds, light, impressions - allowing them to arise and pass.

This practice anchors us in the present, helping us avoid getting pulled into old patterns of craving, aversion or fatigue.

It’s the practical way to follow the Four Noble Truths: see suffering clearly, understand its causes and cultivate freedom through awareness.

Practical example: Dhammānupassanā – Mindfulness of Phenomena in Daily Life:

Noticing sights and sounds: Paying attention to what’s around us without automatically labeling or reacting. For example, hearing traffic, birds or a conversation and just observing it rather than judging or letting it pull us into worry.

Observing impressions and interactions: Watching how people behave, how situations unfold and how our mind responds. We might notice irritation, curiosity, joy or surprise arise - and simply acknowledge these reactions.

Experiencing our thoughts and emotions as phenomena: Thoughts, moods and impulses are treated as passing events in awareness, not as facts or instructions we must act on. For example, noticing tension when our phone buzzes, or impatience in a queue, without immediately reacting.

Seeing patterns: Over time, we notice recurring tendencies - like craving, aversion, or distraction - which helps us respond consciously instead of habitually.

Integration with life: It’s the same “mindful seeing” we practice on the cushion, but applied to our environment, relationships and daily tasks. We aren’t controlling what arises; we’re just observing how life presents itself and how our mind interacts with it.

Key idea: Dhammānupassanā off the mat is about noticing the world and our mind’s reactions in real time - keeping awareness open, curious and non-judgmental. Each moment becomes a chance to learn from life itself, just like on the cushion.

Why This Matters

Understanding and practicing these foundations isn’t just about meditation on the cushion - it’s about living. We start to notice how our body, mind and attention respond in daily life. We become less reactive, more present and more able to meet challenges without being swept away.

Mindfulness is simple but profound.

See you next week!

Metta