We often hear about and experience the suffering caused by greed and aversion, yet delusion, the third of the kilesas, or torments of mind, is in some ways a more fundamental cause of suffering because if we weren’t deluded, we wouldn’t believe that by grasping or pushing away we could avoid suffering. The challenge with delusion is its very definition is that we do

Many of us have a tendency to be critical and judgmental of ourselves and others. In meditation, this habit can seem quite strong and can create a lot of suffering. But mindfulness is a wonderful tool to enable us to see these thoughts for what they are, so we can begin to bring wisdom and understanding to them. The good news is, like any conditioned habit, we can learn to decondition this pattern.

What is mindfulness, and what was the Buddha talking about when he encouraged us to practice it? Right mindfulness, or Samma Sati, develops wisdom and understanding, decreasing unwholesome states of mind, and increasing wholesomeness.

There are five factors that are supported for deepening concentration, known as the jhana factors. These factors are developed in any kind of intensive meditation practice but are particularly supportive of the development of samadhi. They also serve to counterbalance the hindrances. When the hindrances are not active, the mind and heart can be

3 Kinds of Intention To develop any skill, to fully cultivate any qualities in our lives, particularly on the Buddhist path, we need to engage with three kinds of intention that operate on different time frames. Cetana is the moment-to-moment intention, the urge to do, that we can bring into the field of our mindfulness practice. The next level, Adhitthana, is usually translated as resolve or determination and is one of the paramis. The highest level is Samma Sankappa, right or wise intention. This is the second path factor, after right view, so it is the kind of intention developed by right view. There are three kinds of Right intention - the intention towards renunciation, non-ill will, and non-harming. These skillful intentions can then inform our choices and actions (Adhitthanas), which we keep in mind through awareness of moment-to-moment intentions, or cetana.

Many of us have a tendency to be critical and judgmental of ourselves and others. In meditation, this habit can seem quite strong and can create a lot of suffering. But mindfulness is a wonderful tool to enable us to see these thoughts for what they are, so we can begin to bring wisdom and understanding to them. The good news is, like any conditioned habit, we can learn to decondition them.

Mindfulness is becoming very popular in many areas of modern life: as a stress reduction, in schools, prisons, hospitals, in the workplace and so on. But what is mindfulness, and what was the Buddha talking about when he encouraged us to practice it? Right mindfulness, or Samma Sati, develops wisdom and understanding, decreasing unwholesome states of mind, increasing wholesome

The Satipaṭṭhāna Sutta (usually translated as the Foundations of Mindfulness) offers a complete description of the practice of mindfulness, beginning with the direct awareness of the breath and the body, progressing through mindfulness of vedana or feeling tone, to the more subtle object of the Third Foundation, mindfulness of mind states. The Fourth Foundation of Mindfulness represents the culmination of this series of practices, and can be seen as a direct pointing, again and again, to the possibility of freedom through direct awareness of where we get caught, and how to turn the mind towards liberation. This talk is an overview of the practices of the Fourth Foundation, which can be seen as both the last in the sequence of practices, and as a progression in itself. It also covers how the Fourth Foundation can be skillfully interwoven into our practice of the other foundations.