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.
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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.

Patrice
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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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Sam Vara
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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!

Patrice
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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.’
...

pyluyten
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Re: Samatha Meditation instructions

Post by pyluyten » Fri Feb 16, 2018 9:23 am

rightviewftw wrote:
Thu Feb 15, 2018 10:43 pm
Some old notes of mine mainly based on Vsm & Sutta;
thanks

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