You see on the first, in that first, in that group three, is it? Yeah, group three. Under group three, subset A, those are the Mahabhumika, which means the universal ones, remember? So there they are, those ten that are present with all states of consciousness. Where's Samadhi? Where's Samadhi? It's number twenty-two. And also maybe I'll mention at this point too that, you know, some people are thinking, well, with every state of consciousness there must also be, like I think Grace said, something about life or warmth, and Ed said something about there must be energy.

[01:06]

If you look at, there's a category called Elements Neither Substantial Forms Nor Mental Functions, which is the fourth group. And under that group you see sixty-five, and sometimes it's defined as warmth, you know, it's a kind of energy. And that factor probably is associated with all living consciousness, but it's not a mental factor. See, it's not a mental function. So these ten that we were talking about before

[02:08]

are ten mental functions that accompany consciousness, but this quality of life, of course, is associated with consciousness, but it's not a mental factor. Also, let's see, later it will be relevant to you to know about the factors, the elements, or the dharmas, under category four, which are numbered sixty-six, sixty-seven, sixty-eight, and sixty-nine. These are called dharmas, but another way it is sometimes described are the four phases of all phenomena.

[03:12]

In other words, all phenomena have a birth, develop some stability, start to deteriorate, and then cease. So those aren't mental factors, those are principles which yogis have, and scientists have been convinced of, which characterize all phenomena. So those are always present too. So in that category, in that whole series there, a lot of those things are characteristic of things, of mental function, but they aren't mental functions. And actually on the page there, there are words which represent ideas, which represent supposedly actual objects, actual phenomena. And I may get back to this before the practice period is over, in terms of looking at how to

[04:19]

meditate on phenomena in light of these four phases of all phenomena. I'd like to start by reviewing that there are two paths of meditation. And Sanskrit is worth learning among the languages. It's a very nice language to learn, and here's another Sanskrit word for you. It's bhava, which means bhava,

[05:25]

b-h-a-v-a, bhava. It means being or existence. And I didn't mean to get into this, but I just can't help but mention the Chinese word which corresponds to this, which is pronounced in Chinese yu, and in Japanese it's pronounced u. And it also means being or existence, but in addition it means to have. And I wonder, I'm not sure if bhava in Sanskrit means to have also. But anyway, whether it does or not, the Chinese, the word the Chinese use for being or existence also means to have or possess.

[06:28]

Interesting association, huh? What? In Chinese, isn't it? But the word have is in bhava somehow. Yeah, it's been there, isn't it? It's bhava. Bhava. Yes? Linguistically, there's an Indo-European root of all Western languages, non-Oriental languages, and similarities have been found such as have and bhava. I don't know where have comes from, but it could be that it comes directly from the Indo-European root bhava. Yeah, maybe if somebody wants to look up have in the dictionary, maybe it's got something to do with bhava or something that would be interesting to know. But there's something about that, right? In existence you have something, when there's being you have something, and part of the problem of being, I mean there's positives besides of being, right? But one of the problems of this wonderful thing called being or existence is that you have stuff, and having stuff tends to get in the way of freedom,

[07:38]

because you've got to hold on to all this stuff otherwise you lose your existence, right? You know what I mean? You've got being, and then you've got the stuff you have, and you think, well, okay. Now I wonder what would happen if I let go of all the stuff I have, would I still be? Yikes! Yeah? Is that the character for the moon? Well, you know, there's a similarity. This is the character for moon. So this part under here is like the character for moon. It's like a house on the moon, or it's like the moon with this little branch above it. Anyway, I didn't mean to get into that, but I did, and so that's bhava, and then there's this other word. Bye-bye, bhava. And then hello, bhava. Again, bhava. And then put an N on the end, bha-va-n, and then an A, bhavana.

[08:49]

And bhavana means to become, or to come into being. And bhavana is a word that also means meditation, or, you know, practice, cultivation. So bhavana is to bring into being, to bring something into being, to make it exist, to bring it into existence. And then the Sanskrit word for path is amarga. So bhavana-marga is the path of meditation. And there's two paths of meditation. One is called the laukika bhavana-marga, in other words, the worldly, or path of meditation in the world, and then lokottara bhavana-marga, bhavana-marga, which transcends the world.

[09:58]

Those are the two bhavana-margas. The first bhavana-marga is, in a sense, is samadhi type number two. That's the worldly bhavana-marga. That's the way you practice meditation while you still hold on to something. In particular, you still hold on to the view of the independent existence of the self, of a person. Does that make sense, Jill? Would you, can you write those words, the two different kinds of meditation? Write them in Sanskrit, you mean? Yes, please. Well, in English. In English? In English. Write the Sanskrit word in English. Okay, write the Sanskrit word in English letters. You mean, write Romanized Sanskrit?

[11:03]

Yes. Could you write them high up on the board, please? Laukika bhavana marga m-a-r-g-a laukika bhavana-marga and then uttara No. It's lau, lau, laukotara, laukotara. Loka, see, laukika, loka means world, and so you make something of the world, you say laukika instead of loka, so of the world, and loka-uttara, uttara means beyond, so you put uttara together

[12:08]

with loka and you get laukotara, so laukika bhavana-marga and laukotara bhavana-marga. Those are the two types. Laukotara bhavana-marga starts where? Huh? Three, right. And again, in some sense, when you're training to enter three, when you start beyond just developing concentration, beyond just developing samadhi, while still holding the belief in the substantial existence of a person, while you still hold that and have samadhi, and you start to train at analysis of this belief, examining your belief in your independent existence of the person, as you start to train

[13:09]

in examining and analyzing this belief and maybe starting to question this belief and start to refute this belief and start to loosen this belief, prior to its dropping you're still doing, you're still in samadhi number two, you're training in three but you're still in number two, but you're planning to leave and enter into the samadhi number three. Samadhi number three, strictly speaking, you will be entered after you finish your training in it and after you drop the view, the view of substantial existence of a self, satkaya drishti. Drishti, the view, sat, the existence, and another word for existence, and kaya, the body, like

[14:10]

belief in the body, the substantial body of the self. So when you drop that you enter, actually enter in number three. Now once you enter there you are, strictly speaking, on the buddhist path and your meditation practice now is super mundane meditation practice. In between the two types of meditation practice is another path called the path of seeing, and I'll write that word too, that's darshana.

[14:41]

@Text_v004
@Score_JJ