Friends:

 Sweet Success is Sati in Silenced Solitude:

Thus have I heard: On a certain occasion the Venerable Anuruddha
was staying near Savatthi, at Jeta grove in Anathapindika’s Park.
Now when the Venerable Anuruddha was meditating in solitude
this train of thought occurred to him:

Whosoever neglect the Four Foundations of Awareness
they also neglect the Noble Eightfold Way that lead
to the elimination of all stress, pain & misery.

Whosoever develop the Four Foundations of Awareness,
they also develop the Noble Eightfold Way that lead
to the elimination of all stress, pain & misery.

Now when the Venerable Maha-Moggallana, reading with his mind
this train of thought, right then & exactly as it occurred to
Venerable Anuruddha - as a strong man might bend or stretch his
arm, even so did he instantly appear before the Venerable Anuruddha ....
and said this to him:

Friend Anuruddha, to what extent are the Four Foundations of Awareness developed?

Friend, a Bhikkhu dwells contemplating the emergence of his own body,
the emergence of things in his own body, thus the emergence of his own form.
He also dwells contemplating the disappearance of his own body, the disappearance of
things in his own body, thus the disappearance of his own form. [See note 1]
By being such keen, cool, controlled and aware of the plain facts, he thereby restrains
any lust and aversion arising from existence as body in the world.

He dwells contemplating the emergence of others body, the emergence of things
in others body, thus the emergence of others form. He also dwells contemplating the
disappearance of others body, the disappearance of things in others body, thus the
disappearance of others form. [See note 2] By being such keen, cool, controlled and
aware of the plain facts, he thereby controls any lust and aversion arising from the
body form of other's in this world.

He dwells contemplating the emergence of phenomena having external form,
the emergence of things in external form, thus the emergence of external form.
He also dwells contemplating the disappearance of external form, the disappearance of
things in external form, thus the disappearance of external forms. [See note 3]
By being such keen, cool, controlled and aware of the plain facts, he thereby restrains
any lust and aversion arising from the external forms in the world.

Then he dwells contemplating the emergence of phenomena related to own and other form.
He dwells contemplating the disappearance of phenomena related to own and other form.
He dwells contemplating both the emergence and decay of phenomena related to own & other forms.
By being such keen, cool, controlled and aware of the plain facts, he thereby restrains any lust and
aversion arising from the world of form...

If he now desires, let me experience some disgust in what is not a disgusting (body or form) at all,
he does so. If he now desires, let me not experience any disgust in what is really a disgusting (body
or form), he does so. If he now desires, let me experience some disgust in what both is disgusting &
is not disgusting, he does so. If he now desires, let me not experience any disgust in what both is
disgusting & is not disgusting, he does so. If he now desires, avoiding both disgust & delight may I
remain unaffected (by this body & external form), may I thereby dwell indifferent, at ease,
aware & self-possessed, he does so... (Full control over response to all form(s)!)

Friend, a Bhikkhu dwells contemplating the emergence of his own feeling, whether this is pleasant,
painful or neither pleasant nor painful, the cause of this own feeling, thus the contact, whether the
contacted object is internal or external, that conditions the arising of this own internal feeling.
He also dwells contemplating the disappearance of this own feeling, the disappearance of the cause
of this own feeling, thus the disappearance of the contact, whether own or external, conditioning
his own feeling. [See note 4] By being such keen, cool, controlled and aware of the plain facts,
he thereby restrains any lust and aversion arising from feeling and sensing the world.

He dwells contemplating the emergence of feeling of others, the cause of others feeling, thus the
contact conditioning others feeling. He also dwells contemplating the disappearance of others feeling,
the disappearance of the cause of others feeling,  thus the disappearance of the contact conditioning
others feeling. [See note 5] By being such keen, cool, controlled and aware of the plain facts,
he thereby restrains any lust and aversion arising from others feeling of the sensed world.

Then he dwells contemplating the emergence of phenomena related to own and others feeling.
He dwells contemplating the disappearance of phenomena related to own and others feeling.
He dwells contemplating both the arising & decay of phenomena related to own & others feeling.
By being such keen, cool, controlled and aware of the plain facts, he thereby restrains any lust
and aversion arising from the felt world.

If he now desires, let me experience some disgust in what is not a disgusting (feeling), he does so.
If he now desires, let me not experience any disgust in what is a disgusting (feeling), he does so.
If he now desires, let me experience some disgust in what both is disgusting & not, he does so.
If he now desires, let me not experience any disgust in what both is disgusting & not, he does so.
If he now desires, avoiding both disgust & delight may I remain unaffected (by own & others feeling),
may I thereby dwell indifferent, at ease, aware & self-possessed, he does so.

Friend, a Bhikkhu dwells contemplating the emergence of own mentality of mind whether this is rooted
in greed, anger or doubt. He also dwells contemplating the disappearance of this own mentality
of mind. [See note 6] By being such keen, cool, controlled and aware of the plain facts, he thereby
restrains any lust and aversion arising from the world of own mood and mentality.

He dwells contemplating the emergence of mind mentality of other beings. He also dwells contemplating
the disappearance of others mentality of mind. [See note 7] By being such keen, cool, controlled and
aware of the plain facts, he thereby restrains any lust and aversion arising from world of the moods
and mentalities of other's mind.

Then he dwells contemplating the emergence of phenomena related to own and others mentality of mind.
He dwells contemplating the disappearance of phenomena related to own and others mentality of mind.
He dwells contemplating both the arising & fall of phenomena related to own & others mentality of mind.
By being such keen, cool, controlled and aware of the plain facts, he thereby restrains any lust & aversion
arising from any realm of mood, mentality and mind.

If he now desires, let me experience disgust in what is not a disgusting (mentality) at all, he does so.
If he now desires, let me not experience any disgust in what is a disgusting (mentality), he does so.
If he now desires, let me experience some disgust in what both is disgusting & not, he does so.
If he now desires, let me not experience any disgust in what both is disgusting & not, he does so.
If he now desires, avoiding both disgust & delight may I remain unaffected (by own & others mentality)
and may I thereby dwell indifferent, at ease, aware & self-possessed, he does so.

Friend, a Bhikkhu dwells contemplating the emergence of own momentary mental states, whether these
are good, bad or neutral. He also dwells contemplating the decay of this own momentary mental state.
[See note 8] By being such keen, cool, controlled and aware of the plain facts, he thereby restrains
any lust and aversion arising from momentary mental states of the world.

He dwells contemplating the emergence of momentary mental states of other beings. He also dwells
contemplating the disappearance of others  mental states. [See note 9] By being such keen, cool,
controlled and aware of the plain facts, he thereby restrains any lust and aversion arising from
others momentary mental states in the world.

Then he dwells contemplating the emergence of phenomena related to own and others momentary
mental state. He dwells contemplating the disappearance of phenomena related to own and others
momentary mental states. He dwells contemplating both the emergence and fall of phenomena related
to own and others momentary mental states. By being such keen, cool, controlled & aware of the plain
facts, he thereby restrains any lust and aversion arising from the world of mental states.

If he now desires, let me experience some disgust in what is not a repulsive mental state, he does so.
If he now desires, let me not experience any disgust in what is a disgusting mental state, he does so.
If he now desires, let me experience some disgust in what both is disgusting & not, he does so.
If he now desires, let me not experience any disgust in what both is disgusting & not, he does so.
If he now desires, avoiding both disgust & delight may I remain unaffected by own & others
momentary mental states, and may I thereby dwell indifferent, at ease, aware & self-possessed,
he does so!!! (Now mastering by freely choosing the response to all mental states!)

Thus far, friend, and to this extent are the Four Foundations of Awareness
undertaken & developed...

                       ---

Source: Samyutta Nikāya V - Mahavagga - Anuruddha Section.

Comments and core Explanations:
The title In Solitude refers to the fact that the Four Foundations of Awareness can only be
continually once and for all established, when alone, secluded & aloof! After that, then one
do not fall back to old bad habits ...

[Note: 1] Desire and dissatisfaction regarding own body and form is here eliminated.
Being body-maniac is gone. Fear of leaving body, & having other or no form evaporates.
Fear of death thus vanishes.

[Note: 2] Desire and dissatisfaction regarding others body and external form is here eliminated.
Being sex-maniac is gone. Fear of not being able to enjoy (or be horrified with) others body form
evaporates.

[Note: 3] Desire and dissatisfaction regarding various forms in the world (objects such as cars,
houses, toys, clothes, etc. whatever thing) is here eliminated. Being thing-maniac is gone.
Fear of not being able to possess & enjoy Things of the world gradually evaporates here.

Why is that so? Because one realize & is assured that these formed phenomena are impermanent,
vanishing by nature therefore they are now & finally frustrating if clung to and besides are neither
me nor mine nor self or part of self anyhow. This causes dispassion to emergence. Dispassioned one
is freed by detachment from dominance of body & form. Not slave of mere form. Whether internal
or external ...

[Note: 4] I want, crave and accept only pleasant feeling.  I cannot accept and crave to be free from
all painful feeling.  Both wishes are quite impossible and therefore lead to frustration. Running like
maniacs after pleasant feeling in each and every moment and being unable to endure even minor
unpleasant feeling we are reduced to mere blind zombie slaves of feeling. If contact with the object
is not giving emergence to neither pleasant nor painfull feeling I can safely ignore it. Fatally wrong!
Unnoticed this causes ignorance to arise, not knowing the object! Ignorance is the root of all evil!
  
[Note: 5] Feeling that pleasure or that pain, they act thus. Driven by such feeling. This is often the
key to understanding of both others and self. May others (eg. my child) have only have pleasant and
no painful feelings whether caused by contact with me or externals: Similarly impossible and naive!
& Quite Unrealistic ... Here attachment to please others and be popular and liked for whatever price
is born. Similarly inability to accept others necessary and inevitable pain is born. If one can accept
only birthday-cake-feeling as mental food one develops into a poor spoiled being who is heading for
major mental pain. Seeing feeling as it really is, one has cut a heavy anchor chain.

Why is that so? Because one realize & is assured that these feeling phenomena are impermanent,
vanishing by nature, quite fast actually, therefore they are now & finally frustrating if clung to
and besides  is feeling neither me nor mine nor self or part of self anyhow. This causes dispassion
with (even pleasant) feeling to emerge. Dispassioned one is freed from dominance of feeling.
Not a slave any more of feeling - internal or others ...

[Note: 6+7]:
Is own or others mentality now rooted in greed, anger, ignorance or not?
And what is the cause of the emergence of that? And what is the cause of the end of that?
Is own or others mind mentality now dominated by a: scattered or non-scattered mind?
An enlarged or unenlarged mind? A surpassable or unsurpassable mind?
A concentrated or unconcentrated mind? A released or unreleased mind?
And what is the cause of the emergence of that? And what is the cause of the end of that?
Check it out! Continually! Then one learns and establishes.
Not if not ....

Seeing mentality as it really is,  as changing moods one has cut another heavy chain.
Why is that so? Because one realize & is assured that these mentality phenomena of mind
are impermanent, vanishing by nature, ever shifting, therefore they are now & finally frustrating
if clung to, and any mentality is neither me nor mine nor self or part of self anyhow.
This causes dispassion to emerge. Dispassioned one is freed from dominance of mind, mood and
derived mentalities. Own as other ...

[Note: 8+9]
Here follows the mental states which classically are considered:
The 5 hindrances:
Is there sensual desire in me or the other being now?
Is there ill will in me or the other being now?
Is there lazy sloth & rigid torpor in me or the other being now?
Is there anxiety or restlessness in me or the other being now?
Is there doubt, uncertainty & confusion in me or the other being now?
5 clusters khandas we cling to:
Whether me or other;
this is body formed of elements,
such is the arising of body formed of elements,
such is the fading of body formed of elements.
These are feelings,
such the arising of feelings,
such the fading of feelings.
These are perceptions,
such is the arising of perceptions,
and such is the fading of perceptions.
These are mental constructions,
such is the arising of constructions
and such is the fading of constructions.
This is consciousness,
such is the arising of consciousness
and such is the fading of consciousness.
The 6 Senses:
Such is eye & sights & the bondage emerged therefrom.
Such is ear & sounds & the bondage emerged therefrom.
Such is tongue & taste & the bondage emerged therefrom.
Such is nose & smell & the bondage emerged therefrom.
Such is body & touch & the bondage emerged therefrom.
Such is mind & idea & the bondage emerged therefrom.
The 7 links to Awakening:
1: Awareness - turned ON!
2: Curiosity - Investigation.
3: Energy in exertion of enthusiastic effort.
4: Rapture of ecstatic joy.
5: Tranquillity - calm in body and mind.
6: Concentration - 8 jhanas.
7: Equanimity. Stilled ballance.
The Four Noble Truths:
This & such is Stress, Misery and Pain.
This & such is the Arising Cause of Stress, Misery and Pain.
This & such is the Cause Ending all Stress, Misery and Pain.
This & such is the Path to the Elimination of all Stress, Misery and Pain.

Memno technically: 5-5-6-7-4.

Seeing mental states as they really are, one has cut yet another quite subtle heavy chain.
Why is that so? Because one realize & is assured, that these mental states are impermanent,
vanishing by nature, always shifting and drifting, & therefore they are now & ultimally frustrating
if clung to, and besides any mental state is neither me nor mine nor self or part of me or self anyway.
This causes dispassion to emerge. Dispassioned one is freed from dominance of mental states.

Friends; there is this One and only Single Way for the Purification of all & any Being.
Be Aware.
: -  ]
 
Source: Samyutta Nikāya V Maha Vagga, Section on Anuruddha. 

Anuruddha was first cousin of the Buddha & an eminently Aware master disciple:
http://What-Buddha-Said.net/library/DPPN/ay/anuruddha.htm

More on these crucial Four Foundations of Awareness:
http://What-Buddha-Said.net/drops/III/Four_Foundations_of_Awareness.htm