Mind and Mental Factors (5 January 2007, 5b)

0:00 When this mental factor arises, actually, you know, I'm going to go to the next slide and then come back to this one. I think it'll be a bit easier. Report an error in the passage at 0:00 Highlight the passage at 0:00

0:13 So equanimity is a distinct mental factor that without having to exert a great effort to prevent excitement and laxity does not let the mind be affected by them. Report an error in the passage at 0:13 Highlight the passage at 0:13

0:30 Okay, so this mental factor. Report an error in the passage at 0:30 Highlight the passage at 0:30

0:38 having to exert a great effort to prevent excitement and laxity does not let the mind So this is kind of the essence of equanimity. Report an error in the passage at 0:38 Highlight the passage at 0:38

0:51 So the two main obstacles to developing calm abiding are laxity and excitement. And we'll talk more about what laxity and excitement are. So equanimity is the state of mind that you've achieved where Laxity and excitement do not arise, and you don't even need to exert a great effort to prevent laxity and excitement from arising. Report an error in the passage at 0:51 Highlight the passage at 0:51

1:29 And it is a quality ascribed to a state of mind in which detachment or non-attachment, non-hatred and non-ignorance or non-bewilderment and enthusiasm are present. So this part is similar to the... Conscientiousness where the non-attachment, non-hatred, non-ignorance and effort all arise along with this mental factor of equanimity. Report an error in the passage at 1:29 Highlight the passage at 1:29

2:03 So the three roots of virtue, of non-attachment, non-hatred and non-ignorance as well as effort arise along with equanimity. So Report an error in the passage at 2:03 Highlight the passage at 2:03

2:17 we'll go back to the previous slide. So equanimity is discordance with afflictive states and evenness of mind. And a dwelling in a natural state and Report an error in the passage at 2:17 Highlight the passage at 2:17

2:34 a spontaneous abiding. So when we cultivate calm abiding, we go through different stages where at first we can't even maintain the object of observation for very long. The mind is constantly losing its object. And then we get to the point where we can maintain. Some level of concentration. And then we can maintain the object but, for example, without clarity or with some level of distraction. Report an error in the passage at 2:34 Highlight the passage at 2:34

3:17 And as these distractions arise, as the unclarity arises, we apply antidotes so that we can regain the clarity, we can regain. regain the object of observation. But when we develop equanimity, when we get to the point where we have equanimity, laxity and excitement no longer arise and thus we don't need to apply an antidote. Report an error in the passage at 3:17 Highlight the passage at 3:17

3:50 So there's this sense of relaxation, this balanced kind of evenness of mind when you've attained equanimity. Whereas if you apply an antidote, then it would be a fault at that point. If you apply an antidote to laxity or excitement when laxity and excitement have not arisen, then it becomes a fault. So equanimity is this kind of relaxed, balanced state of mind where Report an error in the passage at 3:50 Highlight the passage at 3:50

4:21 you don't need to apply effort in counteracting laxity and excitement because they no longer arise. Report an error in the passage at 4:21 Highlight the passage at 4:21

4:38 And it has the function of not allowing an opportunity for afflictions. So when we've attained equanimity... The afflictions of the desire realm, the manifest afflictions of the desire realm don't arise. So attachment, hatred, these things don't arise. Report an error in the passage at 4:38 Highlight the passage at 4:38

5:18 Okay, so equanimity acts as a basis for the prevention of excitement and laxity as well as all the other root and proximate afflictions. Report an error in the passage at 5:18 Highlight the passage at 5:18

5:29 So equanimity acts as a basis for prevention. Excitement and laxity as well as the other afflictions. And in general equanimity is the mental factor that keeps the mind balanced and calm without letting it become either carelessly distracted or unclear and dull. So Report an error in the passage at 5:29 Highlight the passage at 5:29

5:56 it keeps the mind balanced and calm or relaxed without Report an error in the passage at 5:56 Highlight the passage at 5:56

6:07 letting it become either carelessly distracted or unclear and dull. Report an error in the passage at 6:07 Highlight the passage at 6:07

6:18 So a pure concentration is able to maintain its focus on the object without distraction. The object is clear and the mind is clear. Report an error in the passage at 6:18 Highlight the passage at 6:18

6:39 So with equanimity, we don't have the distraction, we don't have the dullness and unclarity. Report an error in the passage at 6:39 Highlight the passage at 6:39

6:53 And then Geshe Raptan says that although it may be weak in an untrained mind, Through the practice of constant meditation, it can be developed into a very powerful force. Report an error in the passage at 6:53 Highlight the passage at 6:53

7:21 So then what is laxity and excitement? So I got this from Geshe Loden's Path to Enlightenment. So laxity... A little inside cut. Okay then. It is, it's very expensive. But it's a very good book. Report an error in the passage at 7:21 Highlight the passage at 7:21

7:48 Laxity and excitement can both be divided into gross levels and subtle levels. So gross laxity is where you remain mindful of your meditation object. The image is stable, but it's just unclear. So you haven't lost your meditation object. The image is stable, but it's not clear. Report an error in the passage at 7:48 Highlight the passage at 7:48

8:24 So this is more subtle than sleepiness or lethargy. We're able to maintain the object, but it's just unclear. Whereas subtle laxity is where you maintain mindful, remain mindful of your meditation object. You have stability and clarity, but the factor of clarity is not intense. So this is very subtle. Report an error in the passage at 8:24 Highlight the passage at 8:24

8:54 You have clarity, but the clarity is not intense. Report an error in the passage at 8:54 Highlight the passage at 8:54

9:03 So those are the two levels of laxity. And then excitement, in general, is an unsubdued mental factor that is a type of attachment, which is led astray by attractive objects. Report an error in the passage at 9:03 Highlight the passage at 9:03

9:20 So this is where you're trying to meditate, but the mind keeps going toward attractive objects, past memories or something you're looking forward to or something. Report an error in the passage at 9:20 Highlight the passage at 9:20

9:32 So gross excitement is where your mind completely loses its object of concentration. This one I'm very familiar with. Oh yeah, I was meditating. And then subtle excitement is where you retain your focus clearly, but then a subtle part of the mind below the level of conceptual thought moves toward an attractive object. Report an error in the passage at 9:32 Highlight the passage at 9:32

10:06 So the example they give is like water moving under ice, where you're still focused on the object on some level, but there's some still movement underneath that. Report an error in the passage at 10:06 Highlight the passage at 10:06

10:23 Subtle multitasking. Report an error in the passage at 10:23 Highlight the passage at 10:23

10:28 So when we attain equanimity, neither laxity nor excitement arise, not even the subtle ones. Report an error in the passage at 10:28 Highlight the passage at 10:28

10:54 What Report an error in the passage at 10:54 Highlight the passage at 10:54

11:00 about unattractive objects? What about them? ha, ha, ha. Report an error in the passage at 11:00 Highlight the passage at 11:00

· · · silence, 1 minute

11:06 Well, they're defining excitement as when your mind gets attached to and then led astray by attractive objects. I mean, you can also just get caught up in anger and resentment. Exactly. Right. Yeah, so that's an example of distraction, but it's not excitement. Yeah, I mean, it's interesting. They talk about the obstacles as being... Report an error in the passage at 11:06 Highlight the passage at 11:06

11:32 Laxity and excitement as opposed to laxity and distraction. In the lamrim, the antidote for excitement is to contemplate impermanence or you might even get specific depending on what the item is you're attracted to. But for just general... Report an error in the passage at 11:32 Highlight the passage at 11:32

12:01 Mind-wondering, then I think it recommends concentrating on your breath. Yeah, I mean, that's one, right? Or you can contemplate the benefits of concentration and things like that, right? Right, and the reason... Actually, let me read you something from Geshe Ludin, what he wrote. He Report an error in the passage at 12:01 Highlight the passage at 12:01

12:31 says that, okay, excitement and distraction are different, right? You can be distracted from your concentration by remembering an unpleasant object, an object of anger. Because you are not excited by the object nor attracted by it, this form of distraction is not considered a part of excitement. Report an error in the passage at 12:31 Highlight the passage at 12:31

12:57 Also, you can be distracted by virtuous objects, such as remembering and rejoicing at a previous act of generosity. But because it's a virtuous object, it is not considered a type of attachment and therefore not part of excitement. Report an error in the passage at 12:57 Highlight the passage at 12:57

13:17 But when we practice calm abiding, it is necessary to free our minds from all sorts of distractions. But the reason why excitement is singled out from other forms of distraction is because excitement is the most insidious form of distraction, he says. Report an error in the passage at 13:17 Highlight the passage at 13:17

13:38 The others tend to be of shorter duration and relatively easy to control, whereas because of the strength of one's desire to enjoy attractive objects, excitement is very difficult to control. Report an error in the passage at 13:38 Highlight the passage at 13:38

13:57 So laxity and excitement, even the gross levels, are kind of subtler than what we often experience, which is just sleepiness and dullness of mind. Completely losing the object of observation by being irritated or whatever. So even getting to the point of gross laxity and excitement is an accomplishment. Report an error in the passage at 13:57 Highlight the passage at 13:57

14:23 Sounds good to me. So then the next step would be eliminating laxity and excitement. Report an error in the passage at 14:23 Highlight the passage at 14:23

14:38 Interesting. It gives us something to strive for. In case we didn't think of it. Report an error in the passage at 14:38 Highlight the passage at 14:38

14:48 It just reminds me quickly of something that Karuṇā Katen told me one time about Lama Yeshe. Karuṇā was in the middle of the night or something, was really feeling down and he went to him and they were in Nepal and he said, I'm so confused, I don't know why I'm here or what I'm doing. I'm in. Report an error in the passage at 14:48 Highlight the passage at 14:48

15:08 And all of these things just felt terrible. And he said, Lama, yes, he looked at me and said, oh, that's so great. You know, you're confused. Report an error in the passage at 15:08 Highlight the passage at 15:08

15:17 It's so great. You have distraction and sleepiness. Yeah, it's true. That's a better way of looking at it. Report an error in the passage at 15:17 Highlight the passage at 15:17

15:35 And then the text says, independence on techniques for setting the mind one-pointedly. The nine states of mind are gradually achieved. confused I was just you know what you're talking about right Report an error in the passage at 15:35 Highlight the passage at 15:35

15:46 So there are these nine states of mind or the nine mental abidings that we go through before we attain calm abiding. And so when the ninth is attained, the exertion of using the antidotes to laxity and excitement is no longer needed. Report an error in the passage at 15:46 Highlight the passage at 15:46

16:06 And at that point, that's the antidote to the mice. So at that point, one attains a spontaneous abiding of the mind on its object. And with this state, an equanimity that involves non-application of the antidotes to laxity and excitement is attained. So it's this ninth level of ninth mental abiding just before you achieve calm abiding, whereas laxity and excitement no longer arise and we don't even need effort in Report an error in the passage at 16:06 Highlight the passage at 16:06

16:55 order to... Prevent laxity and excitement from arising. Report an error in the passage at 16:55 Highlight the passage at 16:55

17:03 So then they call that a spontaneous abiding of the mind. So it's this ninth mental abiding that equanimity is actually achieved. Report an error in the passage at 17:03 Highlight the passage at 17:03

17:26 And then I just wanted to give a list of the nine mental abidings. So I won't go through each of these. That's a teaching in and of itself. So it's this last mental abiding, the setting in equipoise. Report an error in the passage at 17:26 Highlight the passage at 17:26

17:44 Where the equanimity is achieved. Report an error in the passage at 17:44 Highlight the passage at 17:44

17:51 But you know, at the point of the eighth mental abiding, making one pointed, the mind can stay on the object as long as you wish. Report an error in the passage at 17:51 Highlight the passage at 17:51

18:02 And it doesn't have any laxity and excitement, but you still need to make effort at the eighth level. But in the ninth level, you don't need to make effort to prevent laxity and excitement. Report an error in the passage at 18:02 Highlight the passage at 18:02

18:23 So just for your information, the first mental abiding, the setting the mind. You achieve that when you're able to maintain focus on your object without distraction for a minute. The Report an error in the passage at 18:23 Highlight the passage at 18:23

18:45 first one. The first one. Yeah, probably regularly. Right, so first step. Right, Report an error in the passage at 18:45 Highlight the passage at 18:45

19:12 you can still have the undercurrent of thoughts at the first mental abiding. Yeah, and probably will. Yeah. right. Report an error in the passage at 19:12 Highlight the passage at 19:12

19:24 Yeah, I find that too. It's really hard to stop that. Report an error in the passage at 19:24 Highlight the passage at 19:24

19:36 Interesting. Report an error in the passage at 19:36 Highlight the passage at 19:36

19:41 Okay, so equanimity here is an equanimity of application. It's not an equanimity of feeling, nor the immeasurable equanimity, a wishing that all sentient beings abide in equanimity, free from desire and hatred, intimacy and alienness. Report an error in the passage at 19:41 Highlight the passage at 19:41

20:04 Okay, so there are three types of equanimity in general, which is the next slide. So this equanimity of application is the one that we're talking about here. The mental factor of equanimity is this equanimity of application where you don't need effort to counteract laxity and excitement. Report an error in the passage at 20:04 Highlight the passage at 20:04

20:28 Then previously we had talked about equanimity as a feeling, right? The three types of feelings, pleasant, unpleasant and neutral. And they use the same Tibetan word for equanimity, for that neutral feeling of equanimity. So that's something completely different. That's just neutral feeling, a feeling that's neither pleasant nor unpleasant. Report an error in the passage at 20:28 Highlight the passage at 20:28

21:03 And then equanimity is also used in the context of immeasurable equanimity, which is wishing. That all sentient beings abide in equanimity, free from desire and hatred. Report an error in the passage at 21:03 Highlight the passage at 21:03

21:27 And so that's yet another type of equanimity. Report an error in the passage at 21:27 Highlight the passage at 21:27

21:34 So that's not the equanimity that we're talking about here. Report an error in the passage at 21:34 Highlight the passage at 21:34

21:45 And the third type of equanimity is the one that we're talking about. We talk about not having enemies and friends and enemies. Report an error in the passage at 21:45 Highlight the passage at 21:45

21:56 Equally wanting all sentient beings to have happiness. So equanimity, this term can be confusing because it's used in different ways in different contexts. Report an error in the passage at 21:56 Highlight the passage at 21:56

22:11 Actually, I'm not going to go through this slide. We can read that on our own. Report an error in the passage at 22:11 Highlight the passage at 22:11

22:22 And then the function of equanimity is specified as not allowing an opportunity for afflictions because once we've attained this ninth mental abiding, The manifest afflictions of the desire realm are easily overcome and particularly laxity and excitement do not arise during meditative equipoise. Report an error in the passage at 22:22 Highlight the passage at 22:22

22:50 And so calm abiding is considered a form realm mind. Our body will still be in the desire realm but the mind of calm abiding is in the form realm. And with a form realm mind, it's impossible for a desire realm affliction to arise. And so any afflictions that may arise in the form realm are very, very subtle compared to the afflictions that arise for us. Report an error in the passage at 22:50 Highlight the passage at 22:50

23:28 So at this ninth mental abiding, the afflictions of the desire realm are easily overcome. And it talks about the manifest afflictions, so the afflictions that arise. Report an error in the passage at 23:28 Highlight the passage at 23:28

23:44 The seeds of the afflictions though are there. And the only way to remove the seeds of afflictions are to realize emptiness directly. Through concentrations we can only suppress the manifest afflictions so that they don't arise. But the seeds are still there until we realize emptiness. Report an error in the passage at 23:44 Highlight the passage at 23:44

24:21 And then Geshe Raptan says that the function of equanimity is... Of settling and leaving the mind in rest upon a wholesome object. So settling the mind and leaving the mind in rest upon a wholesome object. Report an error in the passage at 24:21 Highlight the passage at 24:21

24:47 So it's a very relaxed state of mind and yet it's still clear and focused. And Report an error in the passage at 24:47 Highlight the passage at 24:47

25:02 then we'll go through the last virtuous mental factor really quickly. Non-harmfulness. So non-harmfulness is a mind of compassion and is involved. involved with non-hatred. Report an error in the passage at 25:02 Highlight the passage at 25:02

25:19 So basically non-harmfulness is compassion. It's a patience that, lacking malice, observes suffering sentient beings thinking, may they be free of that suffering. Report an error in the passage at 25:19 Highlight the passage at 25:19

25:39 And so this abandoning harm to sentient beings or non-harmfulness is the essence of the meaning of the Buddhist scriptures. Report an error in the passage at 25:39 Highlight the passage at 25:39

25:49 So compassion. This is the essence of the meaning of the scriptures. And Report an error in the passage at 25:49 Highlight the passage at 25:49

26:13 the function of non-harmfulness is not inflicting injury. So when we have a compassionate mind, we wouldn't hurt anyone else if Report an error in the passage at 26:13 Highlight the passage at 26:13

26:32 we have pure compassion. Oftentimes our compassion is mixed with self-cherishing. So it's not pure. But if pure compassion arises, then it's purely focusing on wanting. Report an error in the passage at 26:32 Highlight the passage at 26:32

26:49 And then there's Report an error in the passage at 26:49 Highlight the passage at 26:49

27:01 this quote in the text. Even when derided, do not deride in return. Report an error in the passage at 27:01 Highlight the passage at 27:01

27:10 when someone gets angry at one, do not get angry in return. Report an error in the passage at 27:10 Highlight the passage at 27:10

27:17 when hit, do not hit back. Report an error in the passage at 27:17 Highlight the passage at 27:17

27:24 even when one's faults are exposed, do not expose others' faults. Report an error in the passage at 27:24 Highlight the passage at 27:24

27:38 if the intelligent ones analyze and understand this well, They will be able to understand that abandoning harmfulness is the essence of the teachings. And Report an error in the passage at 27:38 Highlight the passage at 27:38

28:00 that is it. And I didn't give you the pages of the readings, but maybe we can figure that out. Report an error in the passage at 28:00 Highlight the passage at 28:00

28:19 On last week's there were, but you've missed a few weeks. Do people Report an error in the passage at 28:19 Highlight the passage at 28:19

28:35 want the page numbers? or you can figure them out okay so in the In the root text, the Kachin Yeshi Giltsin, it's pages 46, 49. Report an error in the passage at 28:35 Highlight the passage at 28:35

28:59 This is the necklace. I Report an error in the passage at 28:59 Highlight the passage at 28:59

29:08 can't give you the, I didn't bring the other text with me, but I can give you an idea. Report an error in the passage at 29:08 Highlight the passage at 29:08

29:20 In Meditation on Emptiness, this section starts on page 252. I'm not sure how many pages it goes, but it's not very much. Report an error in the passage at 29:20 Highlight the passage at 29:20

29:34 And Geshe Rapton's book, it starts on page 133 in The Mind and Its Functions. And Report an error in the passage at 29:34 Highlight the passage at 29:34

29:51 then I don't have the page numbers for the other text. Oh, actually, I can give you the page numbers for Path to Enlightenment. The section, if people want to buy that book. I bought it from Amazon from like a second. Report an error in the passage at 29:51 Highlight the passage at 29:51

30:09 Yeah, I will. But it was cheaper than ordering it from Australia. Path to Enlightenment. It starts around page 803. Actually, there's a big long section. I mean, the whole section on calm abiding in the 800s in Path to Enlightenment. It's an excellent section. Report an error in the passage at 30:09 Highlight the passage at 30:09

30:33 You can borrow my book. Report an error in the passage at 30:33 Highlight the passage at 30:33

30:39 Or you could read Lamrim Chenmo if you have that one. book Report an error in the passage at 30:39 Highlight the passage at 30:39

30:54 you later, Oscar. Report an error in the passage at 30:54 Highlight the passage at 30:54

30:59 It's even expensive in Australia. Yeah. That's Report an error in the passage at 30:59 Highlight the passage at 30:59

31:10 it. Well, Report an error in the passage at 31:10 Highlight the passage at 31:10

31:14 I mean, we have ten minutes. I could go and start the next section on that. Because there's this presentation actually that's really interesting in the text on discussion Report an error in the passage at 31:14 Highlight the passage at 31:14

31:30 of virtuous, of the category of virtuous mental factors and the five types of virtue. Do people want to start that now or just wait until next time? It's good because then you can double back on it. Report an error in the passage at 31:30 Highlight the passage at 31:30

31:57 Yeah, and so if you have your text, the necklace, you can follow along. It's on page 49. If not, we won't have a visual this week, but we'll have a visual next week. Report an error in the passage at 31:57 Highlight the passage at 31:57

32:10 So I think this section, so there's five different types of virtues in general. There are virtues by way of entity. Report an error in the passage at 32:10 Highlight the passage at 32:10

32:26 the first one. The second one is virtues by way of relation. Report an error in the passage at 32:26 Highlight the passage at 32:26

32:36 third one is virtues by way of subsequent relation. Report an error in the passage at 32:36 Highlight the passage at 32:36

32:47 one is virtues by way of motivation. Report an error in the passage at 32:47 Highlight the passage at 32:47

32:54 the fifth one is virtues by way of ultimacy, also sometimes translated as ultimate virtue. Report an error in the passage at 32:54 Highlight the passage at 32:54

33:05 virtues by way of entity. Report an error in the passage at 33:05 Highlight the passage at 33:05

33:10 virtues like Natural virtues. So just when these arise, it's just naturally a virtue. So all of these 11 virtuous mental factors are virtues by way of entity or natural virtues. They're just naturally virtuous. Report an error in the passage at 33:10 Highlight the passage at 33:10

33:32 Non-ignorance, non-hatred, faith, effort, etc. These are all naturally virtuous. Report an error in the passage at 33:32 Highlight the passage at 33:32

33:46 The second type are virtues by way of relation. Report an error in the passage at 33:46 Highlight the passage at 33:46

33:52 these are the minds and the mental factors that become virtuous because arise in association with one of the natural virtues. Report an error in the passage at 33:52 Highlight the passage at 33:52

34:03 So, for example, if faith arises, of the mental factors that arise along with faith also become virtuous by association. Report an error in the passage at 34:03 Highlight the passage at 34:03

34:18 The five omnipresent mental factors arise with every moment. Feeling, discrimination, intention, contact and attention. So all five of those mental factors become virtuous when one of the virtuous mental factors arise. So all of those five, feeling, discrimination, etc., that arise in association with faith or at the same time as faith. Report an error in the passage at 34:18 Highlight the passage at 34:18

34:34 arise. Report an error in the passage at 34:34 Highlight the passage at 34:34

34:50 Then also become virtuous by virtue of the, by virtue, by being associated with that faith. Report an error in the passage at 34:50 Highlight the passage at 34:50

35:01 Okay, so that's the second type of virtue. Virtues by way of relation. Report an error in the passage at 35:01 Highlight the passage at 35:01

35:10 Then the third type is virtues by way of subsequent relation. So this is, this refers to the imprints of virtue. So whenever we have any Virtuous or non-virtuous mind, but in this context, virtuous mind. The imprints that you leave on the mental continuum are considered virtues by way of subsequent relation. Report an error in the passage at 35:10 Highlight the passage at 35:10

35:50 And then there are virtues by way of motivation. So these are, for example, actions of body and speech that are motivated by virtue. So Report an error in the passage at 35:50 Highlight the passage at 35:50

36:14 killing, for example, would be... A non-virtue, yes, a non-virtue by way of motivation or prostrations. Okay, let's do a virtue. Prostrations would be, you know, doing prostrations with faith, for example, would be a virtue by way of motivation. Report an error in the passage at 36:14 Highlight the passage at 36:14

36:41 And then the last one, virtues by way of ultimacy. Well, Report an error in the passage at 36:41 Highlight the passage at 36:41

36:50 here they say are explained to be thusness. Report an error in the passage at 36:50 Highlight the passage at 36:50

36:55 But in general, they talk about nirvāṇa as being the ultimate virtue, nirvāṇa or liberation. So we can talk about these in more detail next time, but just to give you an imprint before next week. Report an error in the passage at 36:55 Highlight the passage at 36:55