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Anapanasati Retreat 2003 Notes - Introduction to 10th 11th and 12th Instructions - Gladdening the Mind

by Viveka

Gladdening the mind
Gladdening the mind with the Dharma
Very obvious here on this retreat in our last check-in
Glad to be able to practice the dharma
Can bring this attitude in with each sit
Will bring more joy and persistence to our meditation practice
One way to practice this is to go back to a contemplation we've particularly engaged with
and being gladdened by that.
Samatha – concentrated mind is a happy mind, lessening tension
Vipassana – seeing more clearly, the act of learning
Bowing after each sit
Thanking the practice and dedicating the merit, whatever we've learned, guards against
clinging selfishly to the practice and causing ourself suffeirng
As we can see from the apparent plateaus sometimes we do not understand what we've
learned yet, trusting the practice, bowing to the practice
Helps us see that our practice is working and overcome doubt that fetters our energy and
momentum towards enlightenment
Puja can help us
Second sit:
Another way to be sensitive to the mind is just experiencing the flow of mind, the nature
of sunyata.
Naturally the 13th contemplation comes in. The impermanence starts to show. We've
already been bringing in the 13th contemplation the past few days.
No self is doing these things, just a flow of energy.
Enjoying the play of mind without attachment.
Dzogchen song
Sit:
Noticing the energy of mind as sunyata
Noticing luminosity
Noticing compassionate nature of mind
WEDNESDAY
Reminder about silence
Last full day, stay with it
Benefit is that it brings us to the mind (usually with speech the energy of the mind just
goes right into what we say without much awareness, refraining from speech we get to
see more what is happening at the mind level)
Milarepa's advice to the Shepard
5 hindrances and their relationship to the kleshas to help with sensitive to the mind
The hindrances may not be due to an immediate cause. Could be energies in us from
beginningless time that has caused us to take rebirth (craving). But the energy can want to
hook itself to a particular situation. An energy that wants to find an outlet to express
itself. With mindfulness we can unhook and see that energy. Very good for our ethical
practice to see how much is going on in our mind that we attribute to external reasons
whereas the state often just arises and THEN we hook it on to something and give it a
rationale.
Or can notice contraction as a tendency and letting go as a general tendency in the mind.
For example the mind pulling to the past or rushing to the future or the mind content in
the present.
11. Steadying the Mind
Becoming familiar with the mind when concentrated and when it's not
Sensitive to the degree of concentration, the degree of steadiness
Through the sutra, the dhyana factor of ekagatta (basic concentration) that we started
developing in the 1st tetrad with the body has now strengthened to the dhyana factor of
upeksa because we studied the coming and going of pleasure and pain and have stopped
being buffeted by them.
These are 2 of the 8 worldly winds (the others: praise/blame, gain/loss, fame/infamy) that
constantly blow us around when we are bound up in ego grasping. Seeing the suffering of
being blown around, really experiencing it, we're less prone to chase after pleasure and
pain and upeksa arises.
Upeksa: initially a state of rest. Can deepen. The mind poised in a collected and
deeply happy state that is unaffected by pleasure and pain. Full blown, synonymous
with Enlightenment. I think we've contacted this a bit, is my sense. The sitting
through the pain and the pleasure and the neutral feelings. Letting them be, arising
and falling in dependence upon sense contact.
We talked about rapture being contained into bliss. The process continued is bliss
contained into upeksa.
Upeksa is the wise way of being that arises out of becoming familiar with the kleshas
in contemplation 9, sensitive to the mind.
L. Rosenberg p. 105
12 Liberating the Mind
Sensitive to when the mind is free from attachment (free from wanting and not wanting)
and when the mind is clinging
Learning to relax into that taste of freedom, the spaciousness
Letting go
Learn we're not obliged to chase down everything that arises in our body and mind
We can enjoy pleasure without the rope burn of attachment, be with pain with out the
constriction of hatred, and just be more clear with the ceasing of that agitation
This meditative states give us a foretaste of enlightenment
Still have to transform ourselves, to really get it
And so we practice, learning about attachment, learning about liberating the mind, until
the natural way of being is to be liberated and anything else would seem absurd.
Ryokan,
I just give myself up to the whim of the wind
OR
Abandon this fleeting world, abandon yourself
...

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