now we come to uh the categorization of the datus according to the triple world triple world is the everything that happens and the triple world is what number one what comma doctor Now, this Datu is not the same Datu as the Datus we're talking about now. This Datu doesn't mean, sort of, it's not talking about the categorizations of the elements of existence, but it's talking about the three big realms of existence. Next Datu is called Rupa Datu. And next Datu is called and now at this karaka we will jump to chapter three for a little while now this is called the whole this is the whole universe these three worlds this is called three worlds sometimes called three worlds the common consequence of this activity is you're born in this world of of colors uh

[01:40]

just colors, or just smells, or just tastes, or just tangibles, instead of composite things like bachelor degrees, and girlfriends, and often numbers. It's a little bit more subtle form of karma. It's still karma. But it's called heaven, as I'll explain in a minute. This is called, in this world, if you do these meditations, you get born in the rupadattu heavens. They're heavens. They're really nice. And also, if you do meditations in the rupadattu, and you want to go to the arupadattu, you get born there. They're also called heavens. They're heavenly. Now, it may not sound all that hot, but if you think about it, just imagine yourself, it's just like, it's literally like being on cloud nine. That's exactly what it's like.

[02:41]

You're just floating. There's no more gravity. There's just feet. They're not even feet, they're just touching. The world is still there, your body's still here, but it's more like just, in a moment, there's no more touch. No. You get there by concentration. Once you're there, you just sit back and goof off. Back there and go up and get a big rupa hug. But you don't have an arm to hug this. You just take your big luminous peg and go bumping in your luminous peg. Cool. who maybe has a color. Actually, you can take your luminous egg and try to bump into a smell. Of course, you can't do it. So what you finally do is maybe a smell runs into a smell.

[03:43]

It's like blue and green balls bumping into each other. But actually, they don't coexist. I can get off on here and tell you what it's like there. I don't want to encourage. That would be some kind of encouragement for a trip. Okay, and the Arupidadu, of course, there's no form. Now the body is not a luminous egg. There's no body. There's no eye, ear, nose, tongue, body, or mind. And this is not what the Heart Sutra means, by the way. Because the body of the Heart Sutra is not this no body. It's a no body where we don't mean no body. We mean no, no body, no, no body, [...] no body. That's the no body that we abbreviate in the heart chakra. This no body is there's no body. There's no color.

[04:48]

There's no forms. There's just good old diluted mind or undiluted mind. whichever the case may be. No. There's less than five skandhas. How many are there? Guess. There's four skandhas here, there's five skandhas here, and there's five skandhas here. I was going to say six, but I didn't. Rupa Skanda's gone. You know what that means? That also means there's no idea being out of your Rupa up there. That itself would make life simple. Yeah, it would. Life is very simple up here.

[05:51]

It's quite nice to be up here. Let me tell you. But, it's actually harder to practice in these realms. Now once you learn how to practice here, then please go there and check to see if you can practice there too. Once you learn how to practice at Tassajara, go to the city. Once you learn how to practice in San Francisco, go to Bingo's. Once you learn how to practice in Bingo's, Tassajara, and San Francisco, go to Tijuana. Once you know how to practice in Tijuana, go to Long Island. And so on, you know. Go to other realms. But the first place everybody starts learning here, in the common doctor, that's where you're first to catch on for what's going on. This plain old common doctor pain in your butt. When we were talking with perception, we were talking with the three things that make up the perceptual field.

[06:58]

how most of our experience is, in fact, not the three things, but all the things that we associate with the consciousness and the mark of what I really see. Is the second rupa dhatya, just those things isolated without all the sort of things associated with it? No. They're still there. All of us, they're still there. But the difference now is that certain kinds of compulsions about putting things together into the kinds of composite events in this world, like human bodies, women's bodies, breasts, teeth, and stuff like that, that doesn't happen up here. But there's no less up here than there is down, there's no less of the reproductive and our reproductive, except certain kinds of agglomerations things into certain kinds of sex objects or desired objects.

[08:05]

Food is different up here. There's no stakes up here. So food here is more, as I say, like intravenous feeding. You get it, and it tastes great, and it doesn't taste the same. But things are different up here. There's nutrition. But it's just like it comes to you rather than you get into what kind of food it is and stuff so much. So it's kind of like a lot of people, I remember when I was in college, I thought, now what would be great? What would be great if you didn't have to sleep and you didn't have to eat? And also, if somehow you didn't have a roof over your head, you could just be out in the street all the time and hang out. You wouldn't have to do a lot of stuff you wouldn't have to worry about then, right? close, I guess, otherwise they'll put you in jail and hurt you. But aside from that one problem, just not eat and sleep out of here.

[09:08]

Be nice. So you don't have to sleep out of here. So much. It's not so tiring, you know. Maybe you don't have to sleep at all. Because there's no body to put to sleep. Just rhythms of your consciousness. But there can be more or less agitation or comma here. There's no way to tell that you're nodding. Okay, so these are the triple doctor. Now I'll take any questions about this? Yes? Yes. What would be like some scarce kind of, what impulse, for instance? what would that be related to? Well, there can be feeling. And, well, let's pick a better one. You can still think of yourself, still think about yourself, still dream about yourself.

[10:15]

You can dream about, well, it may be debated, but anyway, you can dream about things, and think about things, and you can wish to accumulate You can think of hot stuff there. You can be up there and saying, whatever this meditating existence here is, this is pretty hot stuff. Whatever this, although there's no form here, you can say that, although there's no form here, this is an excellent yogi. This is an excellent yogi state. What? conceive of form? It's just a concept. It's not really form. It's just a concept of form. You know, you have tons of concepts. Tons. But they're very light. You can't weigh them. You can think of forms.

[11:17]

But you can't talk here. So you're not saying. You're not saying. You're not talking about it. I think, as far as I know, Vittarca and Vichara, which are necessary in order to talk, are not here. So also, because Vittarca and Vichara are not there, you can't talk, you also can't talk sentences to yourself. Why are Vittarca and Vichara not here? What? Why are Vittarca and Vichara not here? Because they drop out in this business down here. Do you know about that? We'll talk about that in a minute. But anyway, as you proceed, there's four genres here, right? And as you go up the jhana ladder in the rupa dhattu meditations, you first drop the tarka and then you drop the chara. So in the higher levels of the rupa dhattu, you can't talk anymore. And you probably can't understand words either, I would guess. Because you, basically because you've desired, you've tuned into a world where you don't, you know, you don't draw the outlines on those words, you know.

[12:26]

Like tail, you know. Kick this thing like this. Now, I'm not saying she's in the reproductive section. But there's a lot of stuff that we have in this world that she doesn't have. So you can tell Tay, say, draw a T. T. So she goes. Say, well, do this. So she goes. Now go like this. So she goes. Now go like this. You say, or draw an A, put an A on a piece of paper, you know, like this. Okay, now put your, run your finger along here. Okay, and she goes, now she can see it, probably. She can, she can now see it. I say that's an A, she say that's an A, but, but, not to say she's dumb, but, she's just not. compulsive enough yet about this stuff to go... She's just not enough, doesn't have enough bitarka yet when it comes to that kind of stuff.

[13:44]

She's just not applying the mind to the definition of forms enough to do that stuff yet. And a while ago she did less. So we've learned through life how to apply ourselves to push ourselves along these little things and not go that way, not go that way. So we can do this. Sure enough, we can write, talk. And she's learned quite a bit of talking and actually now she's saying, I say, am I your dear daddy? And she says, no, King King Kong Kong. So she's sort of going backwards a little bit, making sure she can still do that. But pretty soon, pretty soon she won't be able to do that. Pretty soon she won't be able to just go zap to whatever it is. She'll be tuned in, she'll all be targeted up, and she'll be able to talk even better and write and read and all that stuff. But as you go up these ladders,

[14:46]

You give that stuff up. You say, okay, I'm going to give it up. I'm going to let go of the edge that defines it. I'm going to let it go. And you let it go. And when you let it go, it's gone. And then you let go about even being around in the neighborhood of it. And pretty soon, you can't make words anymore. Because the part of mind that goes, and then goes, you go, that part, you let go of it. And so you can't talk. and you can't read, and you can't hear the words anymore. So in the lower stages of these meditations, you can still talk. But in the higher stages, you can't talk, and you can't understand them. You can hear. People can say, how are you today? And you hear the sounds come in. But to you, it's like before you knew how to talk, or like a foreign language. It's just sound. Why are you not? Coming in. You hear it. It's not going to turn off here. You don't even hear the sounds anymore.

[15:50]

And you also don't have the kind of mind that's going clunk, clunk, clunk, so you're not talking to yourself that way anymore either. When you're in the Rupadattu and you meditate on the infinity of space, you can really do it because your mind is really open. So you can then just go... So you're liberated from all kinds of problems. Nobody can say anything bad to you up here. You can't criticize yourself. But still, you asked what kind of samskaras, didn't you? Still up there, you can rumble. You can still go. But not even, you can't make that sound even. But your mind can still go. You can still do these things. You can still go. I can go up and down and sideways and turn over and back again. Your mind can do these tricks. You can entertain yourself even there. You can rumble and wiggle and jiggle and squirm mentally.

[16:53]

And not that, but you can do it in an angry way, and you can do it in an arrogant way, in a proud way. Do you know how it is? Do you know how to be proud without saying a word, without thinking a word? Well, if you don't, then maybe you haven't been up there yet. But it is possible to sit in meditation, and not say a word, and not think of your name, and just be your arrogance. Just lean that to you, just bright, shiny arrogance. But not even, but just your mind going. It's possible. Up here you can still do that. Right up to the very, very top you can be arrogant. You can be proud. But it's a very lofty state. It's like just the highest meditation coupled with the nicest, purest, most suddenly delicious form of arrogance. That's why we have to be careful when we do these meditations.

[17:59]

That's why we see, those are much harder to figure out what's going on there and not be arrogant there. So to start here, it's easy to see what's going on here. Then later you can take your insight up to there and even those won't fool you. And then there's a top state even above here called the Bhavagra. And boy, there. It's really... If you cannot get fooled by that, you will attain Buddhism. But first of all, you better attain it down here. You can't start up there. Everybody will fall for that if they could ever get up there and see it. Because it looks exactly like Nirvana as far as I can look. Guess that someone has it. What? Does that mean, is that implied as when you come down? Oh, yes, you always come down, you always come down. These things, you get there by compulsion, but the majority of the weight of human existence is down here, so you flop back to the Kamadatu eventually.

[19:04]

Center of gravity is Kamadatu. So you only go to the Rupadatu for a while, you always come back. So they're real existences that we can get into, we human beings can get into, but still, we don't go up there and stay there unless we die or something. But you can sometimes stay there a long time. That's another reason why they're not recommended is because you can stay there so long that you can really get our shape up there. So when you come back, it's kind of a real, you know, readjustment for you. Oh, God, this stuff again? Buses and telephones. It's kind of hard. So this is the triple world, basically. And now I could talk about... Yes? How the Datus relate to this Datu system? I'm giving you background to now see how the Datus go in here, okay?

[20:08]

But I thought that... maybe we could do it now I don't know I could do more about the beings that exist in these three doctors and then talk about what says here in chapter one or talk about what says in chapter one and then tell you about the beings maybe first I'll tell you about let's maybe first do chapter one because then we would do some some of chapter one which is always good sense of progress okay all are in the common doctor So in the kamadatu, all 18 datus are here. So that means all the receptive capacities are there. And all 18 datus, everything in the 18 datus can be there. Now, of course, there's some dharmas which aren't there.

[21:09]

For example, the... The unconsciousness dharma is not there. Or the meditation on the niroda samapati, the viprayukta samskaras, some of those aren't there. But at least the categories into which they fall, all of them are there. Any questions about that? The kamadatu. For example, niroda samapati. Can't be there. Any questions about this? Okay, next, Karaka says, there are 14 in the Rupadhatu excluding smell, taste, consciousness of smell, and consciousness of taste. Smell and taste are lacking there, for they are food for the mouth, and there is no one born in the Rupadhatu who is not detached from this type of food.

[22:21]

if smell and taste are lacking the consciousness of smell and taste are lacking also okay so like I said it's like I said it's like intravenous feeding in the root doctor you just wander around and food nourishment comes to you as long as you're there you get your stuff but you don't get it in multiples you can't bite into it you don't have teeth you don't have esophagus esophagacy You don't have stomachs. You don't have lungs. You can't smoke cigarettes. And so on. You don't have lips. Or fingernails or forks. But you do get nourishment. So you don't have food for the mouth. So in that sense, the mouth organ, as we live with it in the Kamadaptu, is not there. The mouth organ is not there. taster is not there because it's coming in through your vein so to speak but you're getting nourishment nonetheless and if there's not taste it just turns out there's also not smell the nourishment comes to you but without tasting without smell and if there's no excuse me not without tasting without smell without the nose and without the tongue excuse me

[23:53]

taste and smell well there still may be smells there that doesn't eliminate the smells and the taste but you can't receive them so you're not smelling you can't smell and taste but see this is a realistic school right so there still can be smells and tastes floating around even though you're not smelling right and if the organ's missing then the consciousness is missing that's the rule right the organ must have support I must support the consciousness, or the consciousness needs the organ for support. So the tongue consciousness and the nose consciousness are also missing. So that's why I used to track those four, at least 14 Dattus in the Rupa Dattu. Okay? But there's still a touch, so you can have sexual contact. But sexual contact is different there. Yes? Smell means the sense of smell and taste means the sense of taste rather than...

[25:14]

Well, unfortunately, I don't have the Sanskrit here, so I better... I better check it out. So I might be wrong. Maybe it is the smells and the tastes rather than the nose and the... Maybe I'm wrong. Maybe it's the smells and the tastes rather than the nose and the tongue. That's a lot of what? Well, it's mainly telling you that food is different there. That food doesn't come in mouthfuls. That you get nourishment, but in a different form there. Which makes sense, you see, because you have to have nourishment, but if you've got nourishment in the usual sense, then the rupadatta is going to look pretty much like this world.

[26:49]

But you don't necessarily, so that's a pretty important point, that you're getting nourishment some other way. And sex also happens there, but it happens in a different way. The gods of that realm have sex in a different form. The bottom of page 30. Page 30. Oh, back a ways. I mean, before here. Oh, I see. Yeah, I have different numbering. Okay, so I read it wrong. So it says the organs exist but the objects of the consciousness which the organ supports do not exist and therefore

[27:53]

consciousness does not exist so that so that says the receptive faculty is there but the uh but the the object's not there the field of activity is not there in the group of doctor so it means you don't have consciousness of eating so once again i think that the intravenous method is intravenous analogy or simile is good. You're getting nourishment, but you don't sense how it's coming in. You're just being nourished all the time you're there. When you come back from the rupadattu, you are, you know, you're not wasted. And this is not too difficult to explain because, as you know, you can live off your body. So when you enter these trances, you can just live off your body while you're there.

[28:55]

That's one way to understand it. And you're living off the food in your stomach. So that's why these people like to do these meditations in the afternoon when they couldn't eat. Because you could just sit back and get the nourishment from the food you ate at lunch, and not be nervous about the fact that you couldn't eat anymore with your mouth. Okay? So what else? That's... And then, number 31ab, it says, in the rupadhatu, there is a mental organ, monodhatu, the object of mental consciousness, dharmadhatu, and the mental consciousness, vijnanadhatu. So there's three dhatus in the... So it's eight, there's five skandhas, 18 dhatus, 14 dhatus, and three dhatus.

[30:01]

Okay? Skandhas and dhatus. Do you understand? Is that all the chart? Any questions? realms the three that are not there the fifteen that are not there the three that are there the three that are there is a man ayatana I mean man man ayatana or mano datu which is called manas mano vijnanadatu the mental consciousness which is supported by manas and the Dharma Dattu, which is the object of Manavidjana Dattu. Those are the three Dattus that are in the Arupadattu.

[31:04]

And those three Dattus are four Skandas. And then in the Rupa Dattu, you still have five Skandas, but you only have 14 Dattus. So you're missing part of the Rupa Skanda. And in the Kama Dattu, you have all five Skandas and all 18 Dattus. So any questions, any more questions at this point? Okay, now, so what is the kamadatu? And another way of saying what the kamadatu is, is kamadatu is 24 places, it says in Chapter 3. Oh, excuse me.

[32:10]

It says 24, but actually it's a misprint and it says 20 places. There are 20 places in the Kamadatu. Yeah, this is Karaka. Chapter 3, Karaka 1, Karaka CD. Actually, Karaka 1 is Kamadatu is hells, is hell or hells, hungry ghosts, animals, men, six gods. That's the first Karaka of chapter 3. You don't have it. You can write it down or look it up. Chapter three, which is in the library. First Karaka of chapter three is, Kamadatu is hells, hungry ghosts, men, animals, and in the Arbhidharma Korshi, it doesn't mention what we call the jealous gods or the fighting demons.

[33:26]

One is what we call naraka. That's hell. Hells. Two is preta. Three is tirika. Anusha, people.

[34:34]

And five is Devas, which is God. And there's six types. And the sixth realm, sixth world, which is not mentioned in the Abhidharma Kosha, is the Ashura. Ashura. Which are called fighting demons. They're trying to fight their way into heaven. So this is the four, this is one of the ways to define what's happening in this world. These are the types of beings that exist in the kamadatu. Yeah, there's 20 places.

[35:38]

So there's eight hells. That's eight. Six gods. That's 14. 15, 16, 17, 15. And let's see what I need. I need some more sometimes. Oh, and the human realm has... is four continents so there's eight hells six heavens and uh four continents and animals and practice okay four continents is uh the four places in the common doctor of this world of this earth of this world when i use world there's two worlds one world is the entire universe, the entire cosmos.

[36:39]

And then there's one other world, which is the Earth. In the Earth that we exist in, in India anyway, there's four continents. They're talking about geographic locations, not the states. No, they're talking about, these are called geographical states, but they're actually kinds of beings. One of them is called Jambudbipa. You ever heard of that? Jambudbipa. That's the southern continent. But that's an important point, because it says here... So anyway, let me first write this out. There's eight hells, the realm of hungry ghosts, the realm of animals. There's four places in the human world, and there's eight places for the gods, and assuris aren't counted. Six places for the gods. So it's 10, 20.

[37:40]

In Abhidharmakosha, the insurers are not counted. They note that there are some systems where they have insurers are counted. Like in the Lotus Sutra, in most of the Orient, primarily because of the Lotus Sutra, they count six worlds. You usually hear six worlds around Vincent, right? But in the Abhidharmakosha, the party line is five worlds. But they know about Sikhs, they know about the Asshurahs, but they don't choose to count them because basically the Asshurahs are kind of the same kind of people that gods are. They really are gods. But there's two ways to get to be a god. One way is primarily through self-effacing activities, self-control, doing meditations and doing good works. controlling yourself, limiting yourself for your own benefit and for others' benefits, this will produce heavenly existences in the Kamadatu, the Rupadatu, or the Yarupadatu.

[38:51]

Okay? But there's another way to get to be a god, and that is through power trips. So certain generals are gods, as you may have heard, for this Caesar was a god. It's easy, I mean, think about it. Imagine Rome, when he was around, and imagine painting a Caesar. He was a god. This is what a god is. in this system, okay? Cleopatra was a god. Those pharaohs were gods. I don't know which ones were, maybe they all were, maybe not all of them were, but anyway. No, I'm talking about the kind of power which is a power that makes you, you know, demonic which gives you actually great delight but it's a different kind than the kind you get you get a better kind a higher quality kind if you do it through self-effacement and through self-control and those people are jealous of the those people those powerful people are jealous of the happiness and freedom and joy by freedom using the word freedom lightly not buddhist freedom but worldly freedom freedom freedom within the

[40:10]

Freedom from ordinary heaviness and sickness and so on. In other words, ambrosial, nectorial states. Those people are jealous of these other people. But they're still called gods. And I think that's one of the reasons why the Abhidharma Koshy doesn't cut them out. Because they're very much like gods. But they actually are jealous of this other kind of god, which is lighter and happier. Like you can, through certain power trips, attain a state of heavenliness. This power trip that you're on is also, if it's effective, see that's one of the things that becoming rich is due to good karma. So you can approach heaven through accumulation of wealth. Accumulation of wealth, when it's actually effective, is due to concentration often good planning a brushing routine taking care of the people who work with you being honest at least honestly part of the world so certainly this is you know this is Napoleon in a sense created some good karma he didn't get there by accident he really worked hard to do what he did do you understand what I'm saying?

[41:37]

but this is not as nice a state of heaven in the kamadatu as the heaven of the meditator or the kind good worker the word doer of good works and these heavens in turn are not as nice as the heavens of the rupadatu and arupadatu which are due to even more advanced forms of meditation is that clear? So anyway, this is what constitutes the Kamadatu. And I believe that this completely fills the Kamadatu. Oh, no, there's a little bit more in the Kamadatu. There's a little bit more in the kamadhatu.

[42:53]

Should I tell you about this now or later? So this is the part, what I just told you about is the part of the kamadhatu called sattva kya. S-A-T-T-V-A. Sattva means, you know, like being. And kya, K-H-Y-A. Sattva kya. In other words, this is the part, this emphasizes the part of the kamadatu, which is the being part of it. And that comes in five, these five gati. These are called gati, by the way. These are five gati. G-A-T-I. To be distinguished from gya-te-i, gya-te-i. means to have to go. But this is related to it because it means destination, the place you go to.

[43:53]

So these are called destinies. And you get in these destinies due to your karma. But you gate, gate, par, gate, par, sam, gate, bodhisvaha, not by karma. That's what it means when you understand all these gattis, when you go. Okay? So, but there's another, and these are karmically, these gattis, this is very important, these gattis in themselves are what we call a-krishtha, a-vyakrita, A-Klistha. A-Klistha. And A-Vyakrita is neutral, we said before. A-Vyakrita.

[44:55]

These destinations are A-Klistha, A-Vyakrita. A-Klistha means defiled, and A-Klistha means undefiled. They're undefiled, indeterminate states. They are Vipaka-Pala. Vipaka, Pala. Vipaka means different maturing. In other words, they're the fruit of mental, physical, and vocal karma. They're the fruit of body, speech, and mind. Pala means fruit. Vipaka means different maturing. And it's different because it matures in a different time, and it's different from the karma. The karma is active karma, but the result is not active karma.

[45:55]

Namely, active karma is good or bad karma. The result is neutral, and it's undefiled. Notice that this means that hell is an undefiled neutral state. Isn't that interesting? Very interesting, right? you think it's interesting that when you're in hell hell is actually undefiled neutral however the activity which got you there is very bad and heaven is undefiled neutral but the action that got you there is good ghost an animal you got there by bad action but once you're there the actual experience of it is undefiled neutral name it it's just an experience you're just in other words it says that some some moments in our life we just get it it just happens to us and we're not doing anything at that moment we're just experiencing that's why we can't tell you see that's what we mean by we can't tell you're doing karma

[47:15]

It just happened to you, you know. So when you get hit in the head, at the very moment that the stars go off, you know, at that moment, you're not doing good or bad. You just see stars. Ever have to hit in the head? See the stars? At that moment, you weren't doing good or bad. But you got hit in the head because you were naughty. That's why you got hit. Unless you happen to like that. And then it's because you're good. But actually, it's pajama loka, but it's spelled with a B. It's pajama loka. B-H-A-J-A-M-A. Loka. And a pajama means, just like pajamas, pajamas are receptacle, right? And so pajama means receptacle world. Loka means world. Receptacle world. It means the physical world. The world that contains the gods. contains the people.

[48:17]

In other words, it's tables, mountains, light bulbs, deserts, skies, clouds, jets, pencils, and forks. This is the pajama local. This is the physical world, the physical universe, which being in the common doctor plays in. So the physical world in these realms of being, this is the kamadatu. Oh, and there's one more thing that exists in the kamadatu, and that's what's called antarabhava. Antarabhava. A-N-T-A-R-A-B-H-A-B-H-A. This is a bardo existence.

[49:19]

This is the intermediary existence. Bava means being. Antara means in between, middle. So Antara Bava means It's antarabhava between these gattis, you know. You're not in any of these gattis, you're between, you're on your way, you're sort of stuck, you haven't yet taken birth in one of these gattis. And this antarabhava can be in the kamadhatu or the rupadhatu. So these are gandharvas, right? Gandharvas that are flying around here, getting ready to jump into somebody as well. or some cow's womb, or some mosquito's womb, or something, or some hell womb. Whenever we go from, and this means, this is talking about the fact that whenever we go from human realm into a hell realm, or heaven realm, animal realm, so on and so forth, we go into this antra bhava on the way.

[50:35]

First we go, when we die in one realm, we go into antra bhava, and then we go from antra bhava into the birth into that pratisandhi chip that we talked about last week, the birth consciousness, the defiled birth consciousness, and then we're born into the gutti, whichever gutti it is, which is determined by our own compulsions, which one will be. What is the relationship between the genre of gutti and the defiled gutti? The relation between them? The pajama loke is the receptacle of the guttis. It's the physical world. And the guttis are due to my karma. And the pajama loke is due to the sum total of all of our commas. So all of us create Vietnam and World War II and Mount Everest and dinner.

[51:37]

But only I create my... destiny and my eyes and my ears. But we all share in creating the smell I smell now and the colors I see now. Yeah. Actually, excuse me, but World War II actually is not a good example because World War II is just a concept. But if right now a Nazi tank came through the wall, we would all create that tank as it comes through the wall, not after it's gone, but as it comes through the wall. It's not past action which created bad karma.

[52:47]

It's just past action, which is bad karma, or bad karma in the past. So these are the things that have going to happen. On the one hand, they didn't actually get going to happen. Now, right now, let's keep it here present. If we see a baby right now getting hurt right in front of us, That one. The one that's actually we see right now. It's a physical thing. Not memory. Get it out of memory. If it's memory, then we're talking about a gatti. See, because beings in hell, their gatti is they have various memories. They think they've been there forever. They think they're going to be there a long time. That kind of conceptual field is part of the nature of hell. So thinking about World War II is part of hell.

[53:48]

Or it can be part of human world, too, depending on how you think about it. But now we're talking about when you actually got a person right in front of your baby right here now, OK? That's the one we should talk about. That's the one that we all create together. By the way, if you're sleepy, you can stand up. I get sleepy sometimes. I'll stand up when I'm sleepy for a few more minutes. my fault too when i see when i look into the concentration camp and see the people in there it's my fault too but when they i'm in the concentration camp i say these barbed wire here is my fault and those nazis fault but it's not just the nazis fault it's my fault too and the fact that my body is here

[55:15]

the fact that my body is the way my body is, that it's emaciated and that I'm nervous or whatever, that's my karma. Or if I just got to the concentration camp and I'm still in good shape, and I look at the walls, the barbed wire and the guards, that barbed wire and those guards, that's the Nazi's fault and my fault, not just their fault, not just my fault, both. what the abhidharma says in other words um no other words okay so do you have any further questions about that but you don't look from the outside and say it's their fault because if i look at you and you're blind okay when i look at you i don't say that your blindness that i see is all your fault the blindness i see is not the blindness you experience.

[56:16]

The blindness I see is my fault and your fault, but the blindness you experience is all your fault, okay? If I look at you and you don't have any eyes, that world of you having no eyes, the eyeballs being gone, is my fault and your fault and everybody's fault, according to Abhidharma. This is a result of the karma of all beings of all time. Not just, and also the presence of your eyes is the same. But in my body, I notice I can't see whether I have eyeballs or not. That's my karma. It's due to my karma. It's the vipakapala of my karma. So my functioning of my organs is what's called vipakapala. These gutties are vipakapala and they're undefiled neutral. All vipakapala is. The external world is not the Paka Pala, it's called what? No, what kind of karma?

[57:23]

Karana Hetu leads to? Atipatipala, okay? So technically speaking, the physical world is called Atipatipala, the dominant fruit, and it's due to the collective action of all people. both in everybody might see this fingernail on me right there everybody made that fingernail but the sense of touch you didn't make I made that a lack of sense of touch I made that this is my karma result but this when I look at this fingernail and you look at this fingernail we all make this fingernail not only all us but everybody else in the universe okay Everyone in all times and all places is responsible for the physical world.

[58:27]

And physical world may be, you know, a sign saying, get out. The sign. But the physical world will do that. My thoughts are my doing. My pain or pleasure is due to my action. Okay? You have to be able to make that discrimination. Now, this is the Abhidharma. Later we see something else we can do with this all, but this is the fundamental teaching of Abhidharma. And they're quite strict about this, and it's very interesting. It's quite different than what we were raised to think in America. Let's see, who's next? You? I'm just confused by how this works for what they call sins of omission. In a concentration camp example. The Germans had a hard time after the war because they chose not to recognize what was going on in England.

[59:27]

Or some of them they were trying not to know what was going on in the concentration camp. They were trying to not quite form, not allow their minds to complete the picture of what was going on there. How does the common side of that work? If I'm outside the prison and I look inside the prison, or if I'm walking on the street and I see someone lying on the street, okay, and I look at the person lying on the street and say, poor slob. The reason why they're lying on the street is because they drank too much alcohol for too long. That's what I think I might call sin of omission. That way of thinking, that deluded way of thinking will cause me lots of trouble later, and also will cause the rest of the world lots of trouble later. I'll both produce, I'll both shove myself probably into this hell realm, or into the animal realm, more likely, from that kind of thinking. Animal realm?

[60:28]

Yeah. I'll send myself to animal realm or hell realm by that kind of thinking. Okay? That's a result of my way of thinking. But also, I'll also, along the way, contribute to the world. I'll make my little contribution to the world having more things like that. Maybe me, but more people will be like that because of my attitude. OK? So the Nazis who walked by those camps and said, well, those are Jews, or those are Poles, so of course, that's what they deserve because that's the way they are. That way of thinking rather than, I made this concentration camp too. That way of thinking of they did it. It's their fault. And Germans know this way. This is Calvinism to a certain extent. This is the Calvinistic view. warped. It's their fault, not mine. That way of thinking leads to lots of trouble, leads to a terrible world. So that leads to Holland being very rich and powerful and having various oppressed nations in Southeast Asia.

[61:36]

The Dutch made that. But also those people in Southeast Asia made it, too. They contributed to it, too. Not just the Dutch, also them. So that's, when you see it, it's your fault too. When you see it, when you feel it, it's your fault too. What you feel and what you see is your fault. The way you feel it and the way you see it is your fault. But the way, what you see and what you feel is not only your fault, but everybody else's fault. If there's dust over in the corner, it's my fault, but it's also all your faults. But the way my eyes are functioning when I see the dust is my fault. I can't blame you for that. Is there an overlapping of responsibility within those realms? The beings in the people realms responsible for the world of the Holy Ghost?

[62:42]

Well, this, you know, this, This is talking about psychological, psychophysical states of human beings' experience. Do you understand that? We know all six worlds. In the human realm, most of us are in the human realm right now, as far as I can tell. But if we do the right thing, if we do the right thing, we can wind up in hell. we can wind up in hungry ghost or animal realm. Animal realm, if I'm a human being, for me to be in animal realm is primarily due to, for example, if I go by an animal. If I go by an animal who's pretty suffering and I go, that's an animal, of course. Of course I got run over by that child. If I have that attitude, that will put me in animal realm. Because the characteristic of animal realm

[63:45]

is due to various kinds of, you know, that kind of confusion. That kind of confusion puts you in animal realm. And what's the main characteristic of animal realm? I think the way I like to talk about it is the main characteristic is fear. You know, fear is based on two coverings, right? Klesha Avarana and Mie Avarana. So in the case I just cited, you have both of them right there, fully fledged. And when you have both of them, that kind of confusion, wrong view like that sends you to help to animal realm. So, yes, you're completely responsible. You're responsible for the animal as an object of your awareness, but also you're responsible when you wind up in that state yourself. When you wind up in it yourself, it's entirely due to your own karma. When you're afraid, it's entirely due to your own karma. All fear is our fault. Nobody else's fault. Nobody no matter how bad the world is to us there's never an excuse from the outside for fear fear is always due to our own coverings but animal existences when you see an animal frightened you know that's due to everybody's karma including the animals okay or a dead animal that's everybody's karma but if you think it's just the animal's karma then you have a false view which will send you into animal-like realm which is characterized by fear

[65:14]

And it's underpinned by that kind of misconception, which allows you to be afraid. And animals, they're into that. Animals are, in so many ways, very dualistic in their thinking. That's why they're so frightened. That's why they're so easily frightened. They see fire and they go. They can't say, oh, this is fire. So what? I don't know what that is. So, well, it's getting late. One more question? Did you have a question? Did you have a question? Well, you have to pay, you have to buy your ticket in order to get there. But just like in the human realm, you don't have to be fooled by it. In other words, so if you go like this, if you just, the bodhisattva is, the bodhi being is free of the hindrances, right?

[66:22]

Therefore they have no fear. But if you go back and put on the hindrance, put on the nyeya avarana, just put it on, put on the klesha avarana, boom, there you go. That's how you get there. But you can say, here, now I'm putting it on. Now remember, I'm wearing this thing now, it's on my head, okay? And now I'm putting the klesha avarana on. okay now here I am oh here I am I'm an animal I'm afraid but the reason why I'm afraid is because I've got these two coverings on me and you keep remembering these coverings on me [...] like that and you say now see now I'm afraid now okay now forget about these coverings just remember that emphasize that they're just I put them there okay okay and then then the fear's gone But we didn't, we don't do that to get rid of the fear, because that's another, that's Nye Avarana and Klesha Avarana. Or even the idea that it's somewhat better for the fear to be gone is Nye Avarana.

[67:28]

So bodhisattvas go through the, they put on these different outfits and they, like you put on a priest's outfit, put on this stuff, and people come up to you and say, how do you do, sir? How come you're doing that? grow your hair out and curl it and do a mustache and put some sunglasses on, go downtown, people will treat you differently. They'll say, hey man, what's happening? But don't forget that you grow your hair out and put those sunglasses on. That's why they're talking to you that way. Just like when you go in the store and they go, don't forget it's because you have a shaved head. It's like that, but that's pretty easy. Now you have to remember, put on an emotion. Try out an emotion. Now what happens? People go, yeah. Don't forget, that's why they do that, because you put that emotion on, you see? If you remember, then you don't get fooled by it.

[68:33]

You say, oh, I put it on, and now they're doing it. Sure enough, that's how it works. They go like this, and they go like that. That's the way it works. So bodhisattvas do that. But first of all, they should be good at not doing that stuff too. So you start with a simpler case. this is the we now just talked about the comma doctor what's in the comma doctor and this is the realm of 18 doctors all right so next week uh maybe we'll talk about uh the rupa doctor a little bit and uh proceed to karika 33 31 cd and so on. I don't know. Let's see. One, two. Huh?

[69:34]

It is? Well, do you want to have one more? OK. You want to have two more? OK. I'll come here Tuesday night. What? Is there going to be a class continuing in the fall? Abhi-dharma class? What? Well, when I see myself in the divorce court, you know, I see my wife sitting at the other table. I can't really say it's all her fault, you know, because I was never home. So how could I blame her? It's not entirely her fault that she's sitting over there with her lawyer. It has something to do with the fact that I had Abhidharma classes all the time.

[70:38]

So, you know, we have to take this into account. I'd be happy to study Abhidharma all day, but, well, that's one thing I wanted to ask. What? That's the rusa dotu. You have to be careful. The rusa element to take into account in certain cases. Now, I have this idea, and I appreciate people telling me about it. My idea is I like to have classes in the daytime somehow. It could be possible. And... It doesn't sound so complicated and so many people are working all over the place, but I noticed that the restaurant is not open on Monday and maybe the bakery won't be open on Monday for a while anyway, right? Is that right? For September. We don't know after that, right? So I was thinking, what about a class on Monday? So I don't know. Anyway, if I can have classes at various little nooks and crannies around the week, it'd be better than just sort of have a monolith across every night.

[71:42]

So I think if I move one over there, then I can do, maybe I could do a class to continue this. Because in a way, I feel like maybe you're not ready to go on with that other class. Because they really do know all the stuff that I just told you pretty well. They know more than you do. I don't think, I don't know, it might be all right for you to engage with them, but I'm not sure. I was thinking that's what was going to happen. Those of you, the superstars among you, could join the class. And if you worked hard, you could probably figure out what was going on. And I would back up a little bit there to phase you in. But that was my original plan. But at the same time, I can see how you just, you know, they've been doing it for a long time. So there's a difference. It's kind of hard. And we were going to have another Abhidharma class, but the person who was going to do it has decided that maybe too much work for him to do it.

[72:49]

So we wouldn't have an introductory course this fall. The ideal thing would be for this class to continue and the other one to just keep going on like this. But as I say, unless I could figure out some time to have these classes, they're not possible. So those of you who are in this Abhidharma class and could see yourself... See, another thing about... I polled the people in the other... I polled the more advanced Abhidharma students and some of them said that they could figure out a way to do it in the daytime and some of them said they could hardly figure out how to do it. So if a lot of you can do it in the daytime, then... like on Mondays is the day I'm thinking of. Or if some other day works for you, you can also say, but I think Monday is the most likely chance. Then I'd be willing to do this class on Monday during the day sometime.

[74:00]

Or some other class on Monday. So that's my dilemma right now. I'm holding up the whole study center announcement while I try to figure out how to do this. That's what I was thinking of, like 8.30 to 10. What? 8.30, I think, is about as early as you can do it, after people eat their breakfast and digest a little bit. It's about as early as it can be. But it could also be later in the afternoon, but I think... Anyway, if people tell me what they think, give me a note, then I can help me figure out what to do. So that's the story on that. Chaudhary. You know that book called An Analytical Study of the Abhidharma Kosha? I mentioned it last week. And if anybody has one or sees anybody with one, you might politely ask them if perhaps that's a library copy that they have.

[75:03]

Because we're missing a couple of them. And with a lot of people studying Abhidharma Kosha, it's nice to have them because not everybody owns one. They're obtainable. You can buy them. We can order them, but they come. They take a long time to get here. But anyway, the ones that are out, you come back.

[75:20]

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