If we view the boredom as dukkha, then it's also part of our practice to view its cause, then its cessation, and also build our right mindfulness with that kind of knowledge (or panna). All of this is the 1st, 2nd, 3rd and 4th noble truth.Digity wrote:My biggest issue with mindfulness is boredom. It's often boring to be mindful when I'm washing my teeth or doing the dishes. Does it ever become enjoyable to do all these things mindfully?
While keeping the above in mind... if we noticed that boredom is arising, and we knew its cause, then why would we even allow it to continue?
If we had the right mindfulness, built on the right panna (i.e., we know that it isn't just merely by stopping brushing that we will make this boredom go away) then all of it will fall away, immediately. That seems to be my experience.
That is why Robert K. said the following:
Also, from the Satipatthana Sutta:robertk wrote: In any kusala mindstate there must be as one of the cetasikas sati. The feeling that also arises at the same time is either pleasant or neutral, never unpleasant.
Can sati be aware of unpleasant feeling?
Yes of course. But at the moment of such awareness the unpleasant feeling has just fallen away. This can still be considered as awareness of the present moment as it is all happening very fast.
This is the direct path for the purification of beings, for the overcoming of sorrow and lamentation, for the destruction of suffering and grief, for reaching the right path, for the attainment of Nibbana, namely, the four establishments of mindfulness . . .