Samatha Meditation instructions

General discussion of issues related to Theravada Meditation, e.g. meditation postures, developing a regular sitting practice, skillfully relating to difficulties and hindrances, etc.
boundless
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Samatha Meditation instructions

Post by boundless » Mon Feb 12, 2018 2:07 pm

Hello everyone,

I am a beginner. Since last summer I have been practicizing "vipassana" meditation. However, I am now interested also in the "samatha" since I am very prone to anxiety ecc

Is there some reliable "guide" in the net for the samatha?

Thank you in advance

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Sam Vara
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Re: Samatha Meditation instructions

Post by Sam Vara » Mon Feb 12, 2018 2:48 pm

Hi boundless,

The best instruction I have received was via this organisation:

https://www.samatha.org/

The best option is to attend a class in person (I don't know where you are based) but you will see that they also do an online version.

Failing that, Googling the title that you have given this thread will bring up lots of different sets of instructions. You could shop around among these, and, of course, include other recommendations that you are given here.

boundless
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Re: Samatha Meditation instructions

Post by boundless » Mon Feb 12, 2018 4:46 pm

Sam Vara wrote:
Mon Feb 12, 2018 2:48 pm
Hi boundless,

The best instruction I have received was via this organisation:

https://www.samatha.org/

The best option is to attend a class in person (I don't know where you are based) but you will see that they also do an online version.

Failing that, Googling the title that you have given this thread will bring up lots of different sets of instructions. You could shop around among these, and, of course, include other recommendations that you are given here.
Thank you very much for the link!

At the present moment I have some difficulties to go to organized classes. But I think I will go as soon as possibile.

As I said I have some anxiety issues, but I am quite confident that the "samatha" meditation will help!

jmccoy
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Re: Samatha Meditation instructions

Post by jmccoy » Tue Feb 13, 2018 3:07 am

I'm also a beginner and therefore have a dumb question.

Isn't anapanasati a form of samatha bhavana?

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rightviewftw
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Re: Samatha Meditation instructions

Post by rightviewftw » Tue Feb 13, 2018 3:34 am

Hi,
there are quite good resources for maranasati (death) and body contemplations.
Also here i quote my self;
rightviewftw wrote:
Tue Feb 13, 2018 3:19 am
Id give simple Anapanasati instruction like this;

Mindful of the entire Body,
Mindful the Posture
One establishes mindfulness on the Breath.

Always mindful, he breathes in; mindful he breathes out.

Further;

Resolving on experiencing Mental&Physical Pleasure
Resolving on calming body and mind
Mindfully breathing in and breathing out

One remains mindful of Feelings and Sensations as one mindfully breathes in and out, focused on calming the body and mind, resolving on pleasure and tranquility. As a person who walks fast would resolve to walk slower.

Further the last part is investigating and noticing;

inconstancy
He trains himself, 'I will breathe in focusing on inconstancy.' He trains himself, 'I will breathe out focusing on inconstancy.'

AN 7.46
"'The perception of inconstancy, when developed & pursued, is of great fruit, of great benefit. It gains a footing in the Deathless, has the Deathless as its final end': Thus was it said. In reference to what was it said?

"When a monk's awareness often remains steeped in the perception of inconstancy, his mind shrinks away from gains, offerings, & fame, bends away, pulls back, and is not drawn in, and either equanimity or loathing take a stance.

dispassion [literally, fading]
He trains himself, 'I will breathe in focusing on dispassion [literally, fading].' He trains himself, 'I will breathe out focusing on dispassion.'

AN 7.46 "'The perception of distaste for every world, when developed & pursued, is of great fruit, of great benefit. It gains a footing in the Deathless, has the Deathless as its final end': Thus was it said. In reference to what was it said?

"When a monk's awareness often remains steeped in the perception of distaste for every world, his mind shrinks away from worldly embellishments, bends away, pulls back, and is not drawn in, and either equanimity or loathing take a stance.

I would probably also train this

Also AN 7.46 "'The perception of stress in what is inconstant, when developed & pursued, is of great fruit, of great benefit. It gains a footing in the Deathless, has the Deathless as its final end': Thus was it said. In reference to what was it said?

"When a monk's awareness often remains steeped in the perception of stress in what is inconstant, a fierce perception of danger & fear is established in him toward idleness, indolence, laziness, heedlessness, lack of commitment, & lack of reflection, as if toward a murderer with an upraised sword.

Other aspects i have not analyzed much but one can think within theme of the Dhamma in general. Also very important to accomodate for state of mind;
Sluggish/Tired Mind
"At such times, monks, as the mind is sluggish, that is the wrong time to cultivate the enlightenment-factor[1] of tranquillity, the enlightenment-factor of concentration, the enlightenment-factor of equanimity. What is the reason? A sluggish mind is hard to arouse by these factors.
"But, monks, when the mind is sluggish, that is the right time to cultivate the enlightenment-factor of investigation-of-states, the enlightenment-factor of energy, the enlightenment-factor of rapture.[2] What is the reason? A sluggish mind is easy to arouse by these factors.
Aroused/Active/Agitated Mind
"Monks, when the mind is agitated,[3] that is the wrong time to cultivate the enlightenment-factors of investigation-of-states, of energy, of rapture. Why? An agitated mind is hard to calm through these factors.
"When the mind is agitated, that is the right time to cultivate the enlightenment-factors of tranquillity, concentration, equanimity. Why? Because an agitated mind is easy to calm[4] through these factors.

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Sam Vara
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Re: Samatha Meditation instructions

Post by Sam Vara » Tue Feb 13, 2018 7:39 am

jmccoy wrote:
Tue Feb 13, 2018 3:07 am
I'm also a beginner and therefore have a dumb question.

Isn't anapanasati a form of samatha bhavana?
Yes, it is.

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rightviewftw
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Re: Samatha Meditation instructions

Post by rightviewftw » Tue Feb 13, 2018 1:12 pm

Sam Vara wrote:
Tue Feb 13, 2018 7:39 am
jmccoy wrote:
Tue Feb 13, 2018 3:07 am
I'm also a beginner and therefore have a dumb question.

Isn't anapanasati a form of samatha bhavana?
Yes, it is.
It is and it isnt, it also has Kaya-Sati (Mindfulness of the Body, Postures&Activities), Vedana-Sati (Mindfulness of Physical and Mental Sensations), Citta-Sati (Mindfulness of Mind and Emotional States) it also has one focus on Dhamma-Sati (Mindfulness of Teachings and reflection).

As i understand it is, that is the base and allows for versatile approach to training, further one has to decide which Factors of Enlightenment to train, which is done by two things;

1. Either resolving on tranquility, calm and pleasure or not resolving on tranquility, calm and pleasure.
2. Picking appropriate themes for reflection

These two make the difference for which Enlightenment Factors are trained, ie

Mindfulness, Investigation, Energy, Equanity
or;
Mindfulness, Tranquility, Concentration & Pleasure

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Sam Vara
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Re: Samatha Meditation instructions

Post by Sam Vara » Tue Feb 13, 2018 1:49 pm

rightviewftw wrote:
Tue Feb 13, 2018 1:12 pm

It is and it isnt, it also has Kaya-Sati (Mindfulness of the Body, Postures&Activities), Vedana-Sati (Mindfulness of Physical and Mental Sensations), Citta-Sati (Mindfulness of Mind and Emotional States) it also has one focus on Dhamma-Sati (Mindfulness of Teachings and reflection).
Yes, you are perfectly right. As the questioner self-deprecatingly said they were a beginner with a "dumb question", I took it to mean "Is anapana a good way of gaining samatha?". But thanks for the clarification. :anjali:

jmccoy
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Re: Samatha Meditation instructions

Post by jmccoy » Tue Feb 13, 2018 7:00 pm

Sam Vara wrote:
Tue Feb 13, 2018 1:49 pm
rightviewftw wrote:
Tue Feb 13, 2018 1:12 pm

It is and it isnt, it also has Kaya-Sati (Mindfulness of the Body, Postures&Activities), Vedana-Sati (Mindfulness of Physical and Mental Sensations), Citta-Sati (Mindfulness of Mind and Emotional States) it also has one focus on Dhamma-Sati (Mindfulness of Teachings and reflection).
Yes, you are perfectly right. As the questioner self-deprecatingly said they were a beginner with a "dumb question", I took it to mean "Is anapana a good way of gaining samatha?". But thanks for the clarification. :anjali:
LOL
The self-deprecation was a way to pre-emptively decapitate myself just in case anyone would have bit my head off for asking a question which might be perceivable as stupid, especially by someone having a bad day.
rightviewftw wrote:
Tue Feb 13, 2018 1:12 pm
Sam Vara wrote:
Tue Feb 13, 2018 7:39 am
jmccoy wrote:
Tue Feb 13, 2018 3:07 am
I'm also a beginner and therefore have a dumb question.

Isn't anapanasati a form of samatha bhavana?
Yes, it is.
It is and it isnt, it also has Kaya-Sati (Mindfulness of the Body, Postures&Activities), Vedana-Sati (Mindfulness of Physical and Mental Sensations), Citta-Sati (Mindfulness of Mind and Emotional States) it also has one focus on Dhamma-Sati (Mindfulness of Teachings and reflection).

As i understand it is, that is the base and allows for versatile approach to training, further one has to decide which Factors of Enlightenment to train, which is done by two things;

1. Either resolving on tranquility, calm and pleasure or not resolving on tranquility, calm and pleasure.
2. Picking appropriate themes for reflection

These two make the difference for which Enlightenment Factors are trained, ie

Mindfulness, Investigation, Energy, Equanity
or;
Mindfulness, Tranquility, Concentration & Pleasure
May I ask how is, or are jhana(s) related to these factors? Specifically moreso to the second set of factors (Mindfulness, Tranquility, Concentration & Pleasure) than another?

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rightviewftw
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Re: Samatha Meditation instructions

Post by rightviewftw » Tue Feb 13, 2018 9:19 pm

jmccoy wrote:
Tue Feb 13, 2018 7:00 pm
May I ask how is, or are jhana(s) related to these factors? Specifically moreso to the second set of factors (Mindfulness, Tranquility, Concentration & Pleasure) than another?
Jhanas are related to these factors, drowsiness is ie one of the hindrances so is agitation/restlessness.
Image

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rightviewftw
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Re: Samatha Meditation instructions

Post by rightviewftw » Tue Feb 13, 2018 9:44 pm

Sati - Mindfulness
Dhamma Vicaya - Investigation, Investigative Knowledge , Analysis , investigation-of-states
Viriya - Energy , Effort , Persistence, Energy
Piti - Joy , Happiness/Rapture , Delightful Satisfaction , Rapture
Passadhi - Tranquility , Calm, Serenity ,
Samadhi - Concentration
Upekkha - Equanimity

These are the Seven Enlightenment Factors and common english translations.
The Seven Factors of Awakening are good to study as telling them to another can heal the person it is said.

boundless
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Re: Samatha Meditation instructions

Post by boundless » Wed Feb 14, 2018 8:31 am

Thank you all very much :anjali:

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rightviewftw
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Re: Samatha Meditation instructions

Post by rightviewftw » Wed Feb 14, 2018 9:21 am

actually posted similar instruction here;
viewtopic.php?f=44&p=457806#p457806
might be useful as it is the same topic.

pyluyten
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Re: Samatha Meditation instructions

Post by pyluyten » Wed Feb 14, 2018 9:37 am

rightviewftw wrote:
Tue Feb 13, 2018 9:44 pm
Sati - Mindfulness
Dhamma Vicaya - Investigation, Investigative Knowledge , Analysis , investigation-of-states
Viriya - Energy , Effort , Persistence, Energy
Piti - Joy , Happiness/Rapture , Delightful Satisfaction , Rapture
Passadhi - Tranquility , Calm, Serenity ,
Samadhi - Concentration
Upekkha - Equanimity

These are the Seven Enlightenment Factors and common english translations.
The Seven Factors of Awakening are good to study as telling them to another can heal the person it is said.
i am only noticing this now : in the context of jhanas, joy may be seen as opposed to equanimity. The joy fades away, then even sukkha, then equanimity replaces it. But joy is still there as a factor of enlightenment. Is joy a "former" factor of enlightenment, then practice goes further and equanimity only remains, like in jhana steps

or maybe the fact joy disappears in jhana is specific to jhana. Maybe in the Path the joy remains, and is associated to equanimity regarding change, constant change. In the context of intense concentration joy at some point has no more place, but Joy and Equanimity are two friends in the Path. Not sure!

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Re: Samatha Meditation instructions

Post by Dinsdale » Wed Feb 14, 2018 9:42 am

Sam Vara wrote:
Mon Feb 12, 2018 2:48 pm
https://www.samatha.org/
I have a couple of friends who are involved in Samatha Trust, good people. I didn't get on with their breath mediation technique though, it involves a deliberate manipulation of breath length.
Buddha save me from new-agers!

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Sam Vara
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Re: Samatha Meditation instructions

Post by Sam Vara » Wed Feb 14, 2018 11:26 am

Dinsdale wrote:
Wed Feb 14, 2018 9:42 am
Sam Vara wrote:
Mon Feb 12, 2018 2:48 pm
https://www.samatha.org/
I have a couple of friends who are involved in Samatha Trust, good people. I didn't get on with their breath mediation technique though, it involves a deliberate manipulation of breath length.
Yes, different people like different things, and the manipulation of breath length is what I really like! I believe Dhammanando was trying out their on-line (skyped?) instruction, so it will be interesting to see what he thinks of it. I was taught the technique by the monk who was teaching me lots of other stuff as well, and then I did their course over the next year. The thing I don't particularly like about the Samatha Trust is that they tend to be a bit all over the place as far as the other teachings are concerned, but maybe that's just the small groups I have met.

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Re: Samatha Meditation instructions

Post by Patrice » Thu Feb 15, 2018 9:15 pm

Sam Vara wrote:
Mon Feb 12, 2018 2:48 pm
Hi boundless,

The best instruction I have received was via this organisation:

https://www.samatha.org/

The best option is to attend a class in person (I don't know where you are based) but you will see that they also do an online version.

Failing that, Googling the title that you have given this thread will bring up lots of different sets of instructions. You could shop around among these, and, of course, include other recommendations that you are given here.
Thank you for the link. Since I live far up North in the arctic, going to classes is a bit tricky for me. That online class might be a good option for me. From Oct 9 to june! wow, that's quite a long class. Did anybody tried this online class and could give some feedback?

Thanks!

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Re: Samatha Meditation instructions

Post by Sam Vara » Thu Feb 15, 2018 9:41 pm

Patrice wrote:
Thu Feb 15, 2018 9:15 pm
Thank you for the link. Since I live far up North in the arctic, going to classes is a bit tricky for me. That online class might be a good option for me. From Oct 9 to june! wow, that's quite a long class. Did anybody tried this online class and could give some feedback?

Thanks!
There is a monk called Dhammanando who posts here @ DW who said he was going to try the on-line course when the last one started. He'll probably give feedback later, and when he returns to the forum (I think he might be on retreat now) I'll ask him for you. Send me a PM if I forget!

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Re: Samatha Meditation instructions

Post by Patrice » Thu Feb 15, 2018 9:43 pm

I appreciate. Thank you

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rightviewftw
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Re: Samatha Meditation instructions

Post by rightviewftw » Thu Feb 15, 2018 10:43 pm

pyluyten wrote:
Wed Feb 14, 2018 9:37 am
i am only noticing this now : in the context of jhanas, joy may be seen as opposed to equanimity. The joy fades away, then even sukkha, then equanimity replaces it. But joy is still there as a factor of enlightenment. Is joy a "former" factor of enlightenment, then practice goes further and equanimity only remains, like in jhana steps

or maybe the fact joy disappears in jhana is specific to jhana. Maybe in the Path the joy remains, and is associated to equanimity regarding change, constant change. In the context of intense concentration joy at some point has no more place, but Joy and Equanimity are two friends in the Path. Not sure!
Here it is more info;

Some old notes of mine mainly based on Vsm & Sutta;

Piti = Contemplating the Triple Gem, One's Virtue, Being inspired by the Dhamma, Delighting in the Dhamma to arouse the mind. Further entering the Jhana.
Piti Sutta: So you should train yourself, "Let's periodically enter & remain in seclusion & rapture." That's how you should train yourself.'

"Lord, when a disciple of the noble ones enters & remains in seclusion & rapture, there are five possibilities that do not exist at that time: The pain & distress dependent on sensuality do not exist at that time. The pleasure & joy dependent on sensuality do not exist at that time. The pain & distress dependent on what is unskillful do not exist at that time. The pleasure & joy dependent on what is unskillful do not exist at that time. The pain & distress dependent on what is skillful do not exist at that time. When a disciple of the noble ones enters & remains in seclusion & rapture, these five possibilities do not exist at that time."
Upekkha = Detached attitude conditioned by abundant Right Reflection on 3Cs and developement of the other factors of Enlightenment such as Concentration and Sati. Satipatthana Insight Meditation. Avoiding egoistical people, associating with people who impartial and equanimous towards things and people.

Here tho is a most instructive Sutta on the topic;
MN 137 Salāyatanavibhanga Sutta - The Exposition of the Sixfold Base
MN 137 Salāyatanavibhanga Sutta - The Exposition of the Sixfold Base
http://www.yellowrobe.com/component/con ... -base.html
...

8. “‘The eighteen kinds of mental exploration should be understood.’ So it was said. And with reference to what was this said?

“On seeing a form with the eye, one explores a form productive of joy, one explores a form productive of grief, one explores a form productive of equanimity. On hearing a sound with the ear…On smelling an odor with the nose…On tasting a flavor with the tongue…On touching a tangible with the body…On cognizing a mind-object with the mind, one explores a mind-object productive of joy, one explores a mind-object productive of grief, one explores a mind-object productive of equanimity. Thus there are six kinds of exploration with joy, six kinds of exploration with grief, and six kinds of exploration with equanimity. So it was with reference to this that it was said: ‘The eighteen kinds of mental exploration should be understood.’

9. “‘The thirty-six positions of beings should be understood.’ So it was said. And with reference to what was this said? There are six kinds of joy based on the household life and six kinds of joy based on renunciation. There are six kinds of grief based on the household life and six kinds of grief based on renunciation. There are six kinds of equanimity based on the household life and six kinds of equanimity based on renunciation.

10. “Herein, what are the six kinds of joy based on the household life? When one regards as a gain the gain of forms cognizable by the eye that are wished for, desired, agreeable, gratifying, and associated with worldliness – or when one recalls what was formerly obtained that has passed, ceased, and changed – joy arises. Such joy as this is called joy based on the household life.

“When one regards as a gain the gain of sounds cognizable by the ear…the gain of odors cognizable by the nose…the gain of flavors cognizable by the tongue…the gain of tangibles cognizable by the body…the gain of mind-objects cognizable by the mind that are wished for, desired, agreeable, gratifying, and associated with worldliness – or when one recalls what was formerly obtained that has passed, ceased, and changed – joy arises. Such joy as this is called joy based on the household life. These are the six kinds of joy based on the household life.

11. “Herein, what are the six kinds of joy based on renunciation? When, by knowing the impermanence, change, fading away, and cessation of forms, one sees as it actually is with proper wisdom that forms both formerly and now are all impermanent, suffering, and subject to change, joy arises. Such joy as this is called joy based on renunciation.

“When, by knowing the impermanence, change, fading away, and cessation of sounds…of odors…of flavors…of tangibles…of mind-objects, one sees as it actually is with proper wisdom that mind-objects both formerly and now are all impermanent, suffering, and subject to change, joy arises. Such joy as this is called joy based on renunciation. These are the six kinds of joy based on renunciation.

12. “Herein, what are the six kinds of grief based on the household life? When one regards as a non-gain the non-gain of forms cognizable by the eye that are wished for, desired, agreeable, gratifying, and associated with worldliness – or when one recalls what was formerly not obtained that has passed, ceased, and changed – grief arises. Such grief as this is called grief based on the household life.

“When one regards as a non-gain the non-gain of sounds cognizable by the ear…the non-gain of odors cognizable by the nose…the non-gain of flavors cognizable by the tongue…the non-gain of tangibles cognizable by the body…the non-gain of mind-objects cognizable by the mind that are wished for, desired, agreeable, gratifying, and associated with worldliness – or when one recalls what was formerly not obtained that has passed, ceased, and changed – grief arises. Such grief as this is called grief based on the household life. These are the six kinds of grief based on the household life.

13. “Herein, what are the six kinds of grief based on renunciation? When, by knowing the impermanence, change, fading away, and cessation of forms, one sees as it actually is with proper wisdom that forms both formerly and now are all impermanent, suffering, and subject to change, one generates a longing for the supreme liberations thus: ‘When shall I enter upon and abide in that base that the noble ones now enter upon and abide in?’ In one who generates thus a longing for the supreme liberations, grief arises with that longing as condition. Such grief as this is called grief based on renunciation.

“When, by knowing the impermanence, change, fading away, and cessation of sounds…of odors…of flavors…of tangibles…of mind-objects, one sees as it actually is with proper wisdom that mind-objects both formerly and now are all impermanent, suffering, and subject to change, one generates a longing for the supreme liberations thus: ‘When shall I enter upon and abide in that base that the noble ones now enter upon and abide in?’ In one who generates thus a longing for the supreme liberations, grief arises with that longing as condition. Such grief as this is called grief based on renunciation. These are the six kinds of grief based on renunciation.

14. “Herein, what are the six kinds of equanimity based on the household life? On seeing a form with the eye, equanimity arises in a foolish infatuated ordinary person, in an untaught ordinary person who has not conquered his limitations or conquered the results [of action] and who is blind to danger. Such equanimity as this does not transcend the form; that is why it is called equanimity based on the household life.

“On hearing a sound with the ear…On smelling an odor with the nose…On tasting a flavor with the tongue…On touching a tangible with the body…On cognizing a mind-object with the mind, equanimity arises in a foolish infatuated ordinary person, in an untaught ordinary person who has not conquered his limitations or conquered the results [of action] and who is blind to danger. Such equanimity as this does not transcend the mind-object; that is why it is called equanimity based on the household life. These are the six kinds of equanimity based on the household life.

15. “Herein, what are the six kinds of equanimity based on renunciation? When, by knowing the impermanence, change, fading away, and cessation of forms, one sees as it actually is with proper wisdom that forms both formerly and now are all impermanent, suffering, and subject to change, equanimity arises. Such equanimity as this transcends the form; that is why it is called equanimity based on renunciation.

“When, by knowing the impermanence, change, fading away, and cessation of sounds…of odors…of flavors…of tangibles…of mind-objects, one sees as it actually is with proper wisdom that mind-objects both formerly and now are all impermanent, suffering, and subject to change, equanimity arises. Such equanimity as this transcends the mind-object; that is why it is called equanimity based on renunciation. These are the six kinds of equanimity based on renunciation.

“So it was with reference to this that it was said: ‘The thirty-six positions of beings should be understood.’

16. “‘Therein, by depending on this, abandon that.’ So it was said. And with reference to what was this said?

“Here, bhikkhus, by depending and relying on the six kinds of joy based on renunciation, abandon and surmount the six kinds of joy based on the household life. It is thus they are abandoned; it is thus they are surmounted. By depending and relying on the six kinds of grief based on renunciation, abandon and surmount the six kinds of grief based on the household life. It is thus they are abandoned; it is thus they are surmounted. By depending and relying on the six kinds of equanimity based on renunciation, abandon and surmount the six kinds of equanimity based on the household life. It is thus they are abandoned; it is thus they are surmounted.

17. “There is, bhikkhus, equanimity that is diversified, based on diversity; and there is equanimity that is unified, based on unity.

18. “And what, bhikkhus, is equanimity that is diversified, based on diversity? There is equanimity regarding forms, sounds, odors, flavors, and tangibles. This, bhikkhus, is equanimity that is diversified, based on diversity.

19. “And what, bhikkhus, is equanimity that is unified, based on unity? There is equanimity regarding the base of infinite space, the base of infinite consciousness, the base of nothingness, and the base of neither-perception-nor-non-perception. This, bhikkhus, is equanimity that is unified, based on unity.

20. “Here, bhikkhus, by depending and relying on equanimity that is unified, based on unity, abandon and surmount equanimity that is diversified, based on diversity. It is thus this is abandoned; it is thus this is surmounted.

“Bhikkhus, by depending and relying on non-identification, abandon and surmount equanimity that is unified, based on unity. It is thus this is abandoned; it is thus this is surmounted.

“So it was in reference to this that it was said: ‘Therein, by depending on this, abandon, that.’

21. “‘There are three foundations of mindfulness that the Noble One cultivates, cultivating which the Noble One is a teacher fit to instruct a group.’
...
How to Destroy any addiction
How to Meditate: Satipatthana Mahasi
Медитация Сатипаттхана Випассана
How To Develop Factors of Enlightenment & Perceptions
Ven. Kutukurunde Nanananda's (Developing Metta)
Tyranny of Words - An Introduction to General Semantics
Dhammatalks categorized by topic @ video.sirimangalo.org/
Ledi Sayadaw's Anapana Dipani (Samatha) @ ffmt.fr/articles/maitres/LediS/anapana-dipani.ledi-sayadaw.pdf
Parallel Dhammapada @ myweb.ncku.edu.tw/~lsn46/tipitaka/sutta/khuddaka/dhammapada/dhp-contrast-reading/dhp-contrast-reading-en/

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