“And what, monks, is right mindfulness? (i) There is the case where a monk remains focused on the body in & of itself — ardent, aware, & mindful — putting away greed & distress with reference to the world. (ii) He remains focused on feelings in & of themselves — ardent, aware, & mindful — putting away greed & distress with reference to the world. (iii) He remains focused on the mind in & of itself — ardent, aware, & mindful — putting away greed & distress with reference to the world. (iv) He remains focused on mental qualities in & of themselves — ardent, aware, & mindful — putting away greed & distress with reference to the world. This, monks, is called right mindfulness.”

https://www.accesstoinsight.org/tipitaka/sn/sn45/sn45.008.than.html

Right Mindfulness is translated from the word sammā-sati. Sati can also be translated as awareness.

There is 4 parts to this teaching about right Mindfulness or right awareness.

Foremost is to approach this practice with the intent to be rid of Craving and ill-will. In that manner, we have to give up or let go of craving or ill-will towards the world. We do not build awareness or focus on craving and ill-will. For example, when we practice awareness of feelings, we do not try to uncover if that feeling is driven by craving or ill-will. We simply be aware of whether it is pleasant, unpleasant or neutral.

There is this letting go or cutting off to prevent our minds from forming a thought-train that link up and trace to external situations.

Once we know the rules of the practice, the Buddha taught 4 subjects on which we practice mindfulness.

1. Mindfulness or awareness of our body.

Bhikkhu kāye kāyānupassī viharati
A bhikkhu dwells observing the body in the body.

Body or Kaya (Pali) has a few meanings. It can mean our physical form and it can also mean an aggregation or a combination.

In practice, that means being aware of our physical form and an awareness of how we perceive it. For example, how we identify an “I” in the physical state of being. Are we aware of our posture? Are we aware of our breathing? Are we aware of our heart-beat? Are we aware of how much work is going on in this body “machine” every moment, sustaining life? It is an objective and neutral observation without craving or ill-will. Much like how we observe the rain and sun without identifying with them.

2. Mindfulness or awareness of feelings.

vedanāsu vedanānupassī viharati
he dwells observing vedanā in vedanā,

Vedana is translated as feeling or sensation. It is classified as pleasant, unpleasant or neutral. Basically, it is an observation or awareness of how our body “machine” reacts. For example, when we feel unwell and experience an ache, that is considered unpleasant. When an evil stench arises, stinging our eyes and choking our breathe, the body reacted automatically to self-preserve. That is unpleasant. When we are thirsty and we drink clean water, that is pleasant. When we are hungry and are offered food that looks repulsive and tasted bitter, the body’s auto reflux is to gag, that is unpleasant.

Then we build awareness of how we identify with a “my” feeling / sensation from all of these experiences.

3. Mindfulness or awareness of mind

citte cittānupassī viharati
he dwells observing the mind in the mind,

Citta is translated as mind. To put it simply, it is that aggregation of various mental factors that created that sense of being in us. That sense of “I”. That perceiver.

So in practice, it is being aware or mindful of our state of being or that sense of “I”.

The key here is the word Vihrati. It is a word that also appears in sanskrit Buddhist mantra. Basically, we observe how this word is placed at the end of the pali phrase? And the translation into English states Observing the mind in the mind. In Vajrayana literature, it is the self-reflecting mirror (Imagine a mirror that can reflect itself) or the self-examining microscope, or self-analytical AI.

So if we look back at the previous 2 practices, we see feelings in feelings, body in body.

Ok just a glimpse, don’t overthink. It is not a thinking process but something we practice gradually until we realise and experience it.

4. Mindfulness or awareness of Dharma

dhammesu dhammānupassī viharati
he dwells observing the dhamma(s) in the dhamma(s)

The last verse resulted in different translations by different authors. This is because the word Dharma has 4 meanings and each of them can result in a hundred pages book? Let’s try to be simple.

The foremost simple definition refers to the teachings of Buddha. So mindfulness of Dharma refers to being mindful of what Buddha taught. For example, the 4 Noble Truths and Noble Eightfold Paths.

Next, it also means all phenomena or things, both external (as in the world and Universe) and internal (As in our state of existence)

And there are more definitions about this word but I will like to stop for now because it is beyond my understanding or application.

So in practice, we can observe mindfulness of the teachings of Buddha.

And we can be mindful of the aforesaid 3 practices and observe how an “I” (internal) form.

Then we can co-relate that internal with our external.

For example, I can observe how my mind was programmed to be fearful, meek, jealous, kind, compassionate, etc. How I identify those habitual patterns as my personality. Following that, I learn to see how my parents, siblings, friends, partner were being influenced and programmed by their environment as well. There is nothing personal. Therefore, it becomes easier to let go and forgive. It is easier to say nevermind.

May all be well and happy.