Buddha's real teaching is, the teaching of the path to get release from all kind of suffering,
If anyone want to attain nibbãna they must have to practice Vipassana, Vipassana is a Dhamma term which is a combination of two word. 'Vi' is one word, 'passana' is the other. Here, 'vi' refers to the three characteristics of mentality and physicality, i.e. impermanence (anicca), unsatisfactoriness or suffering (dukkha) and no-soul, no-self or non-ego (anattã). 'Passana' means realisation through deep concentration, or right understanding of the three characteristics of mentality (nãma) and physicality (rupa). When we practise Vipassanã Meditation or Mindfulness Meditation, the purpose is to realise, anicca, dukkha and anattã - the three characteristics of all phenomena.
By realising these three characteristics of mentality and physicality, we can exterminate all defilement (kilesas) such as lust, greed, desire, craving, hatred, ill-will, jealousy, conceit, sloth and torpor, sorrow, and worry, restlessness and remorse. Having destroyed all there defilements, we then attain deliverance or the cessation of suffering. As long as we have any these kilesas, we are sure to experience many kinds of dukkha (suffering). Defilements are the cause of suffering; when they have been destroyed, all kinds of suffering cease to exist.
THE FOUR FOUNDATIONS OF MINDFULNESS
When the Buddha had explained the seventh benefits of mindfulness, he continued to explain the Four Foundations of Mindfulness.
1. Kãyãnupassanã Satipatthana
2. Vedanãnupassana Satipatthana
3. Cittãnupassanã Satipatthana
4. Dhammãnupassanã Satipatthana
1. KÃYÃNUPASSANÃ SATIPATTHANA
Kãyãnupassanã Satipatthana means contemplation of the body or mindfulness of any bodily process as it occurs.
2. VEDANÃNUPASSANA SATIPATTHANA
Vedanãnupassana Satipatthana means contemplation feeling or sensation. This feeling or sensation is of three types:
i. Pleasant feeling or sensation,
ii. Unpleasant feeling or sensation,
iii. Neutral feeling or sensation.
Pleasant feeling or pleasant sensatio is called sukha-vedanã (sukha means pleasant, vedanã is feeling or sensation). Unpleasant sensation or unpleasant feeling is called dukkha-vedanã in Pali (dukkha here means unpleasant). Neutral feeling or neutral sensation is called upekkhã-vedanã (upekkhã means neutral - neither pleasant nor unpleasant). When pleasant, unpleasant or neutral feelings arise, a meditator must be mindful of it as it is. Some meditators think that unpleasant feeling should not be observed because it is unpleasant. Actually, all kinds of feeling must be noted very attentively as they really occur. If we do not observe or note the pleasant or unpleasant feeling or sensation, we are sure to become attached to or repulsed by it. When we like a particular feeling or sensation, we become attached to it. That attachment or tanhã arises depending on the feeling or sensation. In this case, the pleasant feeling is the cause and attachment is the effect.
If a meditator practises strenuously and with perseverance, his concentration will become deep and strong. When the meditator's concentration becomes deep and strong, he feels happy and experiences rapture because his mind is, at that moment, quite free all defilements such as greed, hatred, delusion, conceit and so on. The steadfast meditator has attained a very good stage of insight because his mind is now calm, tranquil and serene. If the meditator enjoys it and is satisfied with what he is experiencing, he has become attached to it, and thus cannot progress to the higher stage of insight. Such and experience can be attained in the first past of the fourth stage of insight. At this point, he should just observe the experience he has attained at this stage. Whatever he is experiencing at this stage, will not cause attachment he observer his experience very attentively and energetically. When the meditator notes it attentively and persistently, that happiness, tranquility or serenity will not be manifested in his mind very distinctly. What he realises at that moment is just feeling arising and passing away. Then another feeling arises and passes away. He does not differentiat between pleasant and unpleasant feelings, thereby, he becomes detached from his experience. Only then can he go beyond this stage of insight to higher stages.
If a meditator walks very mindfully, nothing the six parts of the step:
...lifting of the foot,
...raising of the toes,
...pushing the foot forward,
...dropping it down,
...touching, and
...pressing,
and as a result, his concentration is good, deep and strong, he will not be aware of the form of the foot. Nor is he aware of the body or bodily form. What he knows is just movement of the foot. The movement may also feel light; he may feel as he is walking in the air. He may feel as if he is lifted in the sky. At this stage, he is experiencing excellent meditational experiences.
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