Kindfulness

Sukhino cittaṃ samādhiyati − mindfulness, meditation and kindness

Program

Lørdag	Søndag
08.30 – Dørene åpnes	08.30 – Dørene åpnes
09.00 – Meditasjonens fundament	09.00 – Hindringer
10.00 – Guidet meditasjon	10.00 – Guidet meditasjon
11.00 – Egen praksis	11.00 – Egen praksis
12.00 – Lunsj	12.00 – Lunsj
13.00 – Metta meditasjon	13.00 – Riktig innsats
14.00 – Guidet kindfulness	14.00 – Guidet meditasjon
15.00 – Egen praksis	15.00 – Egen praksis
16.00 – Spørsmål og svar	16.00 – Spørsmål og svar
17.00 – Ferdig for dagen	17.00 – Retreatet avsluttes

Global Humor Cliff

Prosent av mennesker som rapporterte «jeg smilte og lo mye i går» i en global undersøkelse:

Forventet levealder i Norge i 2022 var 84,4 år for kvinner og 80,9 år for menn.

Hindrances

Sensory desire

hindrance1 – a_bowl_of_water_mixed_with_lac_turmeric_blue_dye

Suppose there is a bowl of water mixed with lac, turmeric, blue dye, or crimson dye.

Suppose a man were to take a loan and undertake business and his business were to succeed so that he could repay all the money of the old loan and there would remain enough extra to maintain a family; then on considering this, he would be glad and full of joy.

Ill will

hindrance2 – a_bowl_of_water_being_heated_over_a_fire_bubbling

Suppose there is a bowl of water being heated over a fire, bubbling and boiling.

Suppose a man were afflicted, suffering and gravely ill, and his food would not agree with him and his body had no strength, but later he would recover from the affliction and his food would agree with him and his body would regain strength; then on considering this, he would be glad and full of joy.

Sloth and torpor

hindrance3 – a_bowl_of_water_covered_over_with_water_plants

Suppose there is a bowl of water covered over with water plants and algae.

Suppose a man were imprisoned in a prison house, but later he would be released from prison, safe and secure, with no loss to his property; then on considering this, he would be glad and full of joy.

Restlessness and worry

hindrance4 – a_bowl_of_water_stirred_by_the_wind_rippling_swirl

Suppose there is a bowl of water stirred by the wind, rippling, swirling, churned into wavelets.

Suppose a man were a slave, not self-dependent but dependent on others, unable to go where he wants, but later on he would be released from slavery, self-dependent, independent of others, a freed man able to go where he wants; then on considering this, he would be glad and full of joy.

Doubt

hindrance5 – a_bowl_of_water_that_is_turbid_unsettled_muddy_plac

Suppose there is a bowl of water that is turbid, unsettled, muddy, placed in the dark.

Suppose a man with wealth and property were to enter a road across a desert, but later on he would cross over the desert, safe and secure, with no loss to his property; then on considering this, he would be glad and full of joy.

Negativity Bias

The negativity bias is our tendency not only to register negative stimuli more readily but also to dwell on these events. As humans, we tend to:

Remember traumatic experiences better than positive ones.
Recall insults better than praise.
React more strongly to negative stimuli.
Think about negative things more frequently than positive ones.
Respond more strongly to negative events than to equally positive ones.

For example, you might be having a great day at work when a coworker makes an offhand comment that you find irritating. You then find yourself irritating over his words for the rest of the workday.

When you get home from work and someone asks you how your day was, you reply that it was terrible—even though it was overall quite good despite that one negative incident.

This bias toward the negative leads you to pay much more attention to the bad things that happen, making them seem much more important than they really are.

AN 11.15: Loving-kindness (metta)

“Friends, when the liberation of the mind by loving-kindness has been pursued, developed, and cultivated, made a vehicle and basis, carried out, consolidated, and properly undertaken, eleven benefits are to be expected. What eleven?

(1) “One sleeps well; (2) one awakens happily; (3) one does not have bad dreams; (4) one is pleasing to human beings; (5) one is pleasing to spirits; (6) deities protect one; (7) you do not come to be harmed by fire, poison, and weapons; (8) one’s mind quickly get deep meditation (jhāna); (9) one’s facial complexion is serene; (10) one dies unconfused; and (11) if one does not penetrate further, one fares on to the brahmā world.

“When, friends, the liberation of the mind by loving-kindness has been repeatedly pursued, developed, and cultivated, made a vehicle and basis, carried out, consolidated, and properly undertaken, these eleven benefits are to be expected.”

AN 11.3 Main Cause

Meditators, for an immoral person non-regret lacks its main cause.

When there is regret, happiness (pāmujja) lacks its main cause.

When there is no happiness, joy (pīti) lacks its main cause.

When there is no joy, tranquillity (passaddhi) lacks its main cause.

When there is no tranquillity, pleasure (sukha) lacks its main cause.

When there is no pleasure, jhāna (sammā samādhi) lacks its main cause.

When there is no jhāna, seeing things as they really are lacks its main cause.

AN 10.2 Will

Meditators, when one is virtuous one does not need to will “Let me be free from regret”. It is natural that one who is virtuous becomes free from regret.

When one is free from regret one does not need to will “Let me be happy (pāmujja)”. It is natural that one who is free from regret becomes happy.

When one is happy one does not need to will “Let me be joyful (pīti)”. It is natural that one who is happy becomes joyful.

When one is joyful one does not need to will “Let me be tranquil (passaddhi)”. It is natural that one who is joyful becomes tranquil.

When one is tranquil one does not need to will “Let me feel mental pleasure (sukha)”. It is natural that one who is tranquil experiences mental pleasure.

When one experiences mental pleasure one does not need to will “Let me enter jhāna”. It is natural that one who experiences mental pleasure enters jhāna. (sukhino cittaṃ samādhiyati)

When one has experienced jhāna one does not need to will “Let me see things as they really are”. It is natural that one who has experienced jhāna will see things as they truly are.

MN 118 – Mindfulness of Breathing

16. “And how, meditators, is mindfulness of breathing developed and cultivated, so that it is of great fruit and great benefit?

17. “Here a meditator, gone to the forest or to the root of a tree or to an empty hut, sits down; having folded his legs crosswise, set his body erect, and giving priority to establishing mindfulness, ever mindful he breathes in, mindful he breathes out.

18. “Breathing in long, he understands: ‘I breathe in long’; or breathing out long, he understands: ‘I breathe out long.’ Breathing in short, he understands: ‘I breathe in short’; or breathing out short, he understands: ‘I breathe out short.’ He trains thus: ‘I shall breathe in experiencing the whole body of breath’; he trains thus: ‘I shall breathe out experiencing the whole body of breath.’ He trains thus: ‘I shall breathe in tranquillising the bodily formation’; he trains thus: ‘I shall breathe out tranquillising the bodily formation.’

19. “He trains thus: ‘I shall breathe in experiencing rapture’ (pīti); he trains thus: ‘I shall breathe out experiencing rapture.’ (pīti) He trains thus: ‘I shall breathe in experiencing pleasure’ (sukha); he trains thus: ‘I shall breathe out experiencing pleasure.’ (sukha) He trains thus: ‘I shall breathe in experiencing the mental formation’; he trains thus: ‘I shall breathe out experiencing the mental formation.’ (passaddha) He trains thus: ‘I shall breathe in tranquillising the mental formation’; he trains thus: ‘I shall breathe out tranquillising the mental formation.’ (passaddha)

20. “He trains thus: ‘I shall breathe in experiencing the mind’ (nimitta); he trains thus: ‘I shall breathe out experiencing the mind.’ (nimitta) He trains thus: ‘I shall breathe in gladdening the mind’; he trains thus: ‘I shall breathe out gladdening the mind.’ He trains thus: ‘I shall breathe in concentrating the mind’; he trains thus: ‘I shall breathe out concentrating the mind.’ He trains thus: ‘I shall breathe in liberating the mind’ (jhāna); he trains thus: ‘I shall breathe out liberating the mind.’ (jhāna)

21. “He trains thus: ‘I shall breathe in contemplating impermanence’; he trains thus: ‘I shall breathe out contemplating impermanence.’ He trains thus: ‘I shall breathe in contemplating fading away’; he trains thus: ‘I shall breathe out contemplating fading away.’ He trains thus: ‘I shall breathe in contemplating cessation’; he trains thus: ‘I shall breathe out contemplating cessation.’ He trains thus: ‘I shall breathe in contemplating relinquishment’; he trains thus: ‘I shall breathe out contemplating relinquishment.’

MN 40 – The Shorter discourse at Assapura

7. “How, meditators, does a one practise the proper way? When any meditator who was covetous has abandoned covetousness (begjær), who had a mind of ill will has abandoned ill will (hat), who was angry has abandoned anger (sinne), who was resentful has abandoned resentment (bitteret), who was contemptuous has abandoned contempt (harme), who was insolent has abandoned insolence (uvilje), who was envious has abandoned envy (misunnelse), who was avaricious has abandoned avarice (grådighet), who was fraudulent has abandoned fraud (svindel), who was deceitful has abandoned deceit (svik), who had evil wishes has abandoned evil wishes (ondskap), who had wrong view has abandoned wrong view (misforståelser), then he practises the way proper.

8. “He sees himself purified of all these evil unwholesome states, he sees himself liberated from them. When he sees this, gladness is born in him. (pāmujja) When he is glad, rapture (pīti) is born in him; in one who is rapturous, the body becomes tranquil; (passaddha) one whose body is tranquil feels pleasure; (sukha) in one who feels pleasure, the mind becomes concentrated.(jhāna) (sukhino cittaṃ samādhiyati)

MN 66.21: “This is called the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of enlightenment. I say of this kind of pleasure that it should be pursued, that it should be developed, that it should be cultivated, that it should not be feared.

MN 36.31: “I considered: ‘I recall that when my father the Sakyan was occupied, while I was sitting in the cool shade of a rose-apple tree, quite secluded from sensual pleasures, secluded from unwholesome states, totally free from the five senses, free from unwholesome states (the hindrances), I entered upon and abided in the first jhāna, wherein the mind moves onto the object and holds on to it, the object being joy and pleasure caused by being totally free from the five senses. Could that be the path to enlightenment?’ Then, following on that memory, came the realisation: ‘That is indeed the path to enlightenment.’

32. “I thought: ‘Why am I afraid of that pleasure that has nothing to do with sensual pleasures and unwholesome states?’ I thought: ‘I am not afraid of that pleasure since it has nothing to do with sensual pleasures and unwholesome states.’