The next set of virtues which distinguish the Buddha are the three foundations of mindfulness which make the Buddha an incomparable teacher. These three types of mindfulness are different from the four foundations of mindfulness which are the basis of Buddhist meditation practice. These three pertain to the Buddha’s state of mind when teaching others.

“ ‘There are three foundations of mindfulness that the Noble One cultivates, cultivating which the Noble One is a teacher fit to instruct a group.’ So it was said. And with reference to what was this said?

“Here, monks, compassionate and seeking their welfare, the Teacher teaches the Dhamma to the disciples out of compassion: ‘This is for your welfare; this is for your happiness.’ His disciples do not want to hear or give ear or exert their minds to understand; they err and turn aside from the Teacher’s Dispensation. With that the Tathagata is not satisfied and feels no satisfaction; yet he dwells unmoved, mindful, and fully aware. This, monks, is called the first foundation of mindfulness that the Noble One cultivates, cultivating which the Noble One is a teacher fit to instruct a group. (Ibid, p. 1071)

The first foundation of mindfulness is the Buddha’s ability to remain undisturbed and fully aware even when his disciples misunderstand, ignore, or even reject his teachings. He is not pleased by this, but neither does he allow it to bother him. It seems to be implied that motivated by compassion the Buddha will continue to teach until the disciples begin to understand him correctly or that at he will at least be available to the disciples when they are ready to be taught.

“Furthermore, monks, compassionate and seeking their welfare, the Teacher teaches the Dhamma to the disciples out of compassion: ‘This is for your welfare; this is for your happiness.’ Some of his disciples will not hear or give ear or exert their minds to understand; they err and turn aside from the Teacher’s Dispensation. Some of his disciples will hear and give ear and exert their minds to understand; they do not err and turn aside from the Teacher’s Dispensation. With that the Tathagata is not satisfied and feels no satisfaction, and he is not dissatisfied and feels no dissatisfaction; remaining free of both satisfaction and dissatisfaction, he dwells in equanimity, mindful and fully aware. This, monks, is called the second foundation of mindfulness that the Noble One cultivates, cultivating which the Noble One is a teacher fit to instruct a group. (Ibid, p. 1071)

The second foundation of mindfulness is the Buddha’s ability to remain undisturbed and fully aware even when only some of his disciples pay attention and follow his teachings while others do not pay attention or follow his teachings. He is neither pleased nor displeased by this, but remains calm and compassionate.

“Furthermore, monks, compassionate and seeking their welfare, the Teacher teaches the Dhamma to the disciples out of compassion: ‘This is for your welfare; this is for your happiness.’ His disciples will hear and give ear and exert their minds to understand; they do not err and turn aside from the Teacher’s Dispensation. With that the Tathagata is satisfied and feels satisfaction; yet he dwells unmoved, mindful, and fully aware. This, monks, is called the third foundation of mindfulness that the Noble One cultivates, cultivating which the Noble One is a teacher fit to instruct a group. (Ibid, p. 1072)

The third foundation of mindfulness is the Buddha’s ability to remain undisturbed and fully aware even when all the disciples pay attention and follow his teachings. Even though he is pleased that his disciples have begun to practice as he has taught them, the Buddha does not lose his composure or give in to pride. That the Buddha is indeed satisfied shows that he is not indifferent to his disciples’ success or failure. Rather, his satisfaction is characterized by the same calm and compassion displayed in the first two cases.

“So it was with reference to this that it was said: ‘There are three foundations of mindfulness that the Noble One cultivates, cultivating which the Noble One is a teacher fit to instruct a group.” (Ibid, p. 1072)

The three foundations of mindfulness in regard to teaching his disciples show that the Buddha had the ability to remain calm and compassionate in all circumstances. He did not give in to frustration when faced with misunderstanding or rejection, nor impatience when only some disciples progressed and other did not, nor did he become smug or show excessive elation when his disciples did listen to him and understand his teachings. He also was not satisfied until all his disciples were able to understand and progress in their practice. As a teacher, the Buddha approached every teaching situation with the same even-minded calmness and clarity. His compassionate wish to share his insight extended to all his disciples, whether they proved to be good or bad students. These qualities, in addition to his supernatural insight and supreme confidence, are what made the Buddha such an unexcelled teacher of the path to liberation.