The 4 noble truth and eight fold path cannot be simply explained
as it is. By doing so, the foundation for essence is diluted and
there is no clear grasping of know-how for non grasping to be
achieved, and the dharma would akin to christianity version, and
this will be the sort of the dharma situation-to-be towards or at
the end of dharma ending era. The below breakdown for dharma
aspirer such as AEN ought to be fully understooded in its details
until it essence. Through this non grasping of grasped of the
below, you then can beautifully bring forth potential challenger or
aspirer the wonder of their own delights and benefit them with ease
and joys, to the least your own great bliss. Other wise, you would
be indirectly dragged into a situation of dharma ending age within
yourself. Hope it is a useful sharing. May bodhi enlightening bodhi
and benefit all beings in the land of ultimate bliss.
1) The Four Foundations of Mindfulness or Four Estbalishment
Mindfulness（《簡明四念處》catvari-smrty-upasthanani）
Four objects on which memory or the thought should dwell— the
impurity of the body, that all sensations lead to suffering, that
mind is impermanent, and that there is no such thing as an ego.
There are other categories for thought or meditation.
The first foundation of mindfulness is the body -
[Practitioners] use fi fty objects to contemplate the fl awed and
impure qualities of the body....... Ching-wei Wang Assistant
Professor, National Yunlin University of Science and Technology
[Huisi’s Interpretation and Practice of Si Nianchu in His Sui
Ziyi Sanmei
http://www.chibs.edu.tw/ch_html/chbj/22/0619wang.pdf]
2) 四正勤saṃyakprahāṇthe four right efforts一to put an end to
existing evil; prevent evil arising; bring good into existence;
develop existing good; 四正斷; 四意斷 are similar but the third point is
the conservation of the good. The 'four correct endeavors.' (1)
getting rid of existing evil; (2) working not to produce evil; (3)
To work at nurturing goodness; (4) to destroy pre-existent
evil.
3) 四如意足or四神足rddhipāda -欲神足 chanda-ṛddhi-pāda, desire (or
intensive longing, or concentration); 勤神足 virya-ṛddhi-pāda, energy
(or intensified effort); 心神足 citta-ṛddhi-pāda, memory (or intense
holding on to the position reached); 觀神足 mīmāṃsa-ṛddhi-pāda.,
meditation (or survey, the state of dhyāna).
Dighanikaye《長部》22經 -- Mahasatipatthanasuttam 大念處經
--(巴漢英對照及文法分析)-- The Great Frames of Reference -- chinese
translation by Bhikkhu Metta明法比丘 -- english translation by Bhikkhu
Thanissaro 