Chapter 1, card 30 AB. It says, all are in the Kamadatu. All what? What? All the Dattus, 18 Dattus, okay? So we drew this diagram last week. Because three worlds, the three worlds means inclusion in three worlds is what?

[01:06]

What's it called with three worlds? Beginners? What? Is there anything that's not included yet? Is there anything that's not included yet? Not included yet? In other words, this is the question of the whole universe. All right? It's three worlds. And within these three worlds, however, we don't mean just the world of Earth here. We mean all experience, all mundane experience happens in these three worlds, karma-doctor, rip-doctor, I will be a doctor.

[02:18]

So, in Chapter 1 now, this is taught in Chapter 3, so we'll talk about Chapter 2. There's two three-worlds. One three-world is less three-world. The other three-world is a path-bred. This is a little bit more common. We didn't even accept three-worlds anymore. This is all composite things. Yeah, . That may not be what they mean when they say all composite things, but this includes all composite things. Saying all composite things have a little bit different trust than saying three words.

[03:21]

A little bit different usefulness. So last week we talked about the fact that in a common doctrine, all 18 doctors are there. All 18 doctors are found. However, although all 18 doctors include all phenomena, not all phenomena are included in the common doctor. So for example, in this room, we have all the sexual classifications that are male, female, and neutral are in this room. However, not all the people are in this room. So we have the three classifications of sexuality on this rule. But let's say we have all the sexual classifications are representative. But then all occur here in this room.

[04:21]

However, not all people who follow those classifications are here. Right? Just a bunch of women in Africa. Just like the common dot-toot, all the different kinds of dot-toots, all the different kinds of things, which are found in the 18 different dot-toots, all of them are found, examples of all of them are found in the common dot-toot. But there's some examples that fall in those 18 dot-toots, which are not found in common dot-toot. They're found in the root dot-toot or root dot-toot. Okay? the forms of being, beyond the forms of being, that could be found in Kamadatu. And the Kamadatu is the center of gravity of human beings. Human beings are born, generally, when they're born in a womb, they're born in Kamadatu.

[05:24]

They're born in a womb, they're born in Kamadatu. There's some forms of being which are not in the world of sex, the world of sexual objects, and the world of food by the mountain. That's where the actor only question puts it. But they have sexual objects in terms of the five senses, and if they eat food by the mouth. In this doctor, they receive nourishment. But as we said last week, the nourishment is more like . Right? Is it nourishment?

[06:29]

They get material proof, but like we do in Israel, but they don't get proof at all. That means they don't. You should think that it's a piece. I've seen the root doctor, although you can receive the nursery proof, material proof, but in other words, that would be small. You could get it. But you don't have the .. You have a mouth, but you don't have the sense of things. You have a nose, but you don't have the sense of semo. So you receive some physical nutrition. If you don't smell it, it tastes good.

[07:35]

You don't get it in your mouth, in your spoonfuls, in your mouth, which you can taste when you're trying to smell from your lungs. It comes in, you're into the body. That's what you eat. And approach it. There's examples of all 18 doctors. No, there's no phenomena outside of 18 doctors. No, 18 doctors, all 18 doctors are represented. So for example, in common doctors you have all sense organs, all sense organs, and all sense consequences. But in Rupa Dhatu, you don't have all your things.

[08:42]

For example, you don't have taste consciousness that you don't have taste . So something that type of experience is missing in Rupa Dhatu. There's an area where Rupa-Dotu and Kama-Dotu overlap, for example, in terms of site. The sites that you see in Rupa-Dotu are not the same as the site you see in Kama-Dotu. So although you have examples of sites in Rupa-Dotu, these sites go beyond or are not included in Kama-Dotu. So as far as the Dotu calls sites or visible objects, You have them in both areas to take their different elements. But there's some categories of doctor. There's some types of doctor that you don't even have from your lupadoctor. And of course, in our lupadoctor, you don't have any material doctor.

[09:45]

But once again, in terms of sense, in terms of mental consciousness, there's an experience in the mental consciousness in our lupadoctor if you do not have a lupadoctor, if you do not have a chromo doctor. And once again, there's experiences of mental consciousness in Kamadatu, but you do not have a Rupadatu or a Rupadatu. You have mental consciousness in all three realms. You have Dhamadatu in all three realms. But for example, you don't have... In Kamadatu, if you see in Karakatu, you have Vichara and Vichara in Karakatu. But in a Rupadatu, you don't have either. And in Rupadatu, We sometimes have one, we sometimes have two, and we sometimes have an eagle. So these are elements that show the differences in the characters. So as we said, one of the maps of this space is in terms of destinies, which is called .

[10:49]

And there are five to 49 Dhammapotia, there are five . According to the Lotus Citra and most other Asian Mahayana texts, there's six gutti. And as I said, the sixth gutti is the Asherah. And the Asherah actually can be included in the deva gutti gods. They really are gods, but they are jealous gods. in a very important type of gods that are jealous of the gods who got into the underground by good works. The other type of gods who got into divine destiny partially by good works and partially by power which is of course the power of God is cruelest about good works.

[12:01]

So good words of the type of the meditational good words are the ones that have the most power to give you the regular high quality godly spirit. Good words in terms of building dams or something like that or highways or something like that. That's not as high quality. It may not be something like that as an example. In other words, the ones where you lead, do things, but you're not harming others, plus you're also disciplining yourself. Those are the ones that have the smallest social problem. The ones that are passing to other people, some dependent on their instigation, their feedback, they tend to be less common, they're powerful. Once again, it's a practice that love is to harm. In the commentator, there are 4 and 6, 20, 7.

[13:08]

There are that many. Yeah, I've got it. There are, in other words, the reason why you have 27 is there are 27 gods. And there's six few, there's 17 people, and there's 10 people, and there's four. So in the commentator, there's six 27ths on the gutti. In other words, in the gutti, called the day of the gutti, the god destiny. It's six of the 20. Seven varieties are found in the . These are gods you can see in this world. So in this world, this is the world of four continents.

[14:17]

This is the world of eight hills. This is the world of six the world of animal realm and hunger growth. So in the common doctor, there's 24 places that you could wind up in. And in the loop adopter, there's 17. The other adopter, there's four. And so these vangati, these four and six 27th destinies, are what we said last week is . And the rest of the is what we call .

[15:37]

which is the physical, the receptacle world. The receptacle world means to earth. The fourth part means that physical objects. Now in the Rupadattu, there's just the 17 heavens. Not necessarily. You went to a Jhana state and performed your birth or meditating on a cult. And by by a strong obsession and compulsion with the object of blue or white or something.

[16:44]

In a sense, you desire to be concentrated or to have objects like that, right? You get the strong habit of seeing things like that by virtue of this meditation you do. Therefore, the coming result of meditating on such objects is you're born in a world Boy, that's what you see. I mean, that's what you see. You see blue and light. Just like you're born in this world because you meditated on your parents. You're born and you continue to be reborn in this world because you continue to bring into view and concentrate on various objects of this type. Because you desire to see this kind of thing, you smell this kind of thing, you taste this kind of thing, you are continuing to reform this world. This world is giving rise to by your desire for it.

[17:46]

When you turn your attention toward blue or white or breath, you change your desire to that realm. And therefore you give up your desire for this realm. And if you do this, if you change this, if you change your direction of your attention is very strongly towards these objects. In particular, you take one at a time, and you strongly turn in that direction. Pretty soon you start to close out this world, the Thamma Dattu. And more and more in your meditation, you're seeing things like the Luka Dattu. This is not the same as I was in practice. Then, as a result of this kind of obsession, you obtain various stages of trance, and when you obtain the full trance, as a result of the full trance, you can be reborn into a realm that's just like your meditation. Namely, a realm where you've given up this world, our five senses, okay, where there's taste and so on, and you're born in a realm where everything, all the rupas, everything physical you see is just like those ten types of rupas.

[19:01]

So if you look under Color, under Rupa, you find that there's not Cadillacs, that there's blue, and so on. There's not even black in lockdown kosher. This is colors, and you make other colors with these colors. And you make forms with various patterns of these colors. The forms of the Commodato are actually made from patterns that become a primary color elements. So in the rupadatta, you don't make these patterns. You don't make these composite visual objects the way you do in this world. You're giving up this world. But now you haven't given up this next world. So you're born there. So the jhana is something you do. The jhana, which you did in the rupadatta, is something you would do in the khamdatta. And then you're born in the rupadatta. You're born in heaven.

[20:04]

There's one point I'm not to clarify, and that is, it's also said that you go from the first John, a group of doctors, to the second John, and the doctor. In the second John, you go to the third. In the third, you go to the fourth. You can't go from the third to the fourth. You can't go from the common doctor to the fourth. You must go from the various steps. You have to go up the ladder of the John. So it's up to step five. So that would mean two things. Either there's a space in between, somehow, where you go into the first group adopted, you have to go into this other world, and you obtain this world. And then when that is fulfilled, when you pin that down, you go back to become adopted. And based on your experience of a feeling that one, you do it stronger, or taking it past your experience in your first level, and transcend the feelings there, and then jump to the second.

[21:20]

When that one wears out, you go back to the count of that feeling. And once again, based on you transcending the feelings of that one, you go to the third and second. And finally, you have a fourth where you're transcending all feelings. Your equanimity is supposed to go to your feelings. So the evolution in the lupedatum, as we mentioned before in one of the previous podcasts, is according to feeling. Your relationship with feeling evolve and become more subtle and refined and balanced as you go up in the latter of the lupedatum. So what I'm saying is there's two ways I can imagine progress in which I haven't found clear examples. that you go back to the common doctor in between each state. The other one would be that while in the heaven, you do the meditation, while you're in the first group of jhana heaven, you say to yourself, well, this is a nice day, but I want to go ahead and practice this meditation again in that heaven, and you go to the next heaven, and so on.

[22:31]

So what do you do in the heaven when you come back to the common doctor? and taking the country experience there in the rupa-doctor, and then use that as a point of departure for the next level of meditation. Or when we do it one way or the other, we go this way. We have to build on previous moments. However, after you get very good at it, you can jump. It seems like you did jump in the common doctrine, the fourth rupa-doctor. But actually, they say that's just because it's fast. You have to do it before. But to the experience meditative, there's It's kind of like when you learn how to speak along the way. . Something like that. But you all have to say, . And then the thing, OK, so this, in this heaven,

[23:34]

In the top, in the rupa doctor, there's 17 different births you can get. And so from the first, we're doing the first rupa jhana, you can go into four heavens, no, three heavens. And so each of the jhanas goes not just to one heaven, but to multiple heavens. That's a psychological phenomenon. technological, emotional, and so a phenomenon of life in this realm.

[24:42]

That's the Satpaqya section. And the other section is called the physical section. And the Satpaqya, we're talking about here, these are, once again, they're atomically neutral states. So we're talking about the world of being as an inactive karmic quantity. But it's a psychological, it's a phenomenon of being. Then there's the pajama loka, which is also neutral. And there's . And then there's .

[25:48]

OK? So I think I should, in the . This is all . OK? Part of it is . That's the gutti. That's the destiny. They're . They're undefiled neutral. Undefiled neutral. That's the gutti. That's the destiny that we just talked about. But also in the Tama Baba, there is Antara Baba, which is not a destiny, but the intermediate between destinies, the bardo.

[26:52]

And then there's the Jamaloka. And this is neutral also. This is physical world. And then there's time above. So this is the totality of the time of the time of Dattu. Time above can be Akushala and Kushala. Kushala and Akushala. So these are the elements of the world which most people we know are familiar with.

[27:57]

This is the common quality of the sattva kya. The common quality of the guptis. The guptis are all Krishna, undefiled, not stained. So these destinies, human destinies, hell, honey ghost, heaven, they're undefiled neutral states. They result in these states. They result in our action. They're karmically independent. We just fall into it. We wind up there as a result of our activity. Yeah, it's . In other words, this is not a . When you're in this state, you don't .

[29:07]

That's right. Well, anyway, you can't tell what . It may, but it's controversial. You may be able to see an infant person, and someone else would say, well, I can see another infant person. So we can't really sit. Anyway, it's not a clear, strong, good, or bad state. The good and bad states, clear, good and bad states, we call it karma bubba. It's getting bad. And then the pajama look is also neutral, just physical. And under a bubba is also undefiled neutral. Pajama is also under problem. Sattva Kya is the result of my own action. The gutti I'm born in is due to my action, only my action. If I'm in the animal world, human world, coming to those who are on, whatever, that's due to my trauma.

[30:08]

That's due to what I did get in the Kama Baba. And this Kama Baba, this Kama Baba also exists in the other two doctors. I get born in a gutty because of my karma brother in one of the three roms. Excuse me, not one of three roms, I'm born in two roms. You can't get born into a gutty. The pajama lot is due to everybody's karma. All people, all beings, free and physical. We all create World War II. We all create Vietnam. We all create sunsets. Yes? .

[31:12]

You don't, there's no answer above a group, right? . So you can't get them . When you're in , you're in . There's no, there's no answer above it in the Lupa'u [...] and very psychological, physiopsychological states, which are the result of our karma, and active karma states, which will lead to the physical world and various psychological births, physiopsychological births for ourself.

[32:17]

So this is the totality of karma adoption. Yeah, well, it will have like a label. I mean, if you're in hell and you say, I want to get out of here, if I say, I want to get out of hell, then you'd say, well, does it have a taste of hell? Well, not really. It just happened to be saying hell. So whether you say, if you say, I want to get out of hell, or I want to get out of human birth, or I want to get out of heaven, or I want to stay in heaven, or I want to stay in hell, The fact that you say hell or heaven or earth, I mean, the world, that label doesn't correspond necessarily to one of these realms. So depending on what gutty you're in, the kind of stuff that you'll, the kind of trips you go on will vary in content or labels and stuff, the names will vary.

[33:24]

But the basic motive of avoidance will be basically the same, or the basic mode of of attachment will be basically the same. And when, at the moment that you desire to get out, that feeling's not like hell. See, hell is when you're just actually tormented. It's not when you sort of get it together to sort of wish you weren't. It's when you are overwhelmed by torment. Not when you sort of think, well, I can get out of here. No. It's when you completely getting chopped up into pieces. Those little fishes are biting their skin off. Brazors are cutting you up. That's hell, right? But when you say, I want to get out of here. Oh, this is pretty good. That's not so different from in this world. When you say, I want to get out of this frustration. I like this frustration. This is better than hell.

[34:26]

I think actually you change, although you're in a gutty basically, you're in a human gutty basically, you actually change at the moment. And even though you may still be reborn right back in the same gutty at the next moment, in a sense, at that moment you're not doing that gutty, but still the context will be there. In fact, effort we make in hell is different than effort we make in For example, in hell, you have almost no chance of thinking of, I'd like to do meditation on such and such. So in a sense, the content of your desire, you desire to do a certain meditation. In this world, the human world, you desire to do various meditations. But in hell, people almost never desire to do various meditations. You're almost never bored in hell. So as a result of not being bored in hell,

[35:29]

you don't give rise to some kind of entertaining meditation. But the desire, just pure desire, as a dharma, in hell you have desire, and in this world you have desire. So you see, according to Abhidharma, there's not like desire for meditational ecstasy, or desire for escaping hell, or desire for being able to stay in heaven longer, or desire to give such and such. It's just desire. And then objects vary. So depending on what got to you, the objects would be different kinds of stuff. And that's in fact what we're talking about, is that the physical events, psychophysical events, are different in the different destinies. That's a primal characteristic. And you get born in these realms, just as you get born in the Karma Dauti, because you like karma things, you get born in the individual... destiny because you like the stuff in that destiny.

[36:29]

You get born in hell because you like to be mean. You like to torture people. You like to be cruel. You like to hate. So because you like to hate, you get to go to hell. And because you like to make things more tasty and make things more fun, because you're not satisfied with things as they are, and you always want to jack them up. Then you get born in a realm where you always want to jack things up. You constantly want to be unsatisfied. You can never be satisfied because you pushed your intake, your reception of phenomena to higher and higher and higher level. The restaurant workers, what do they want? No, they have simple desires.

[37:33]

They just want to go to sleep. So, as long as, but when they want to sleep, you know, with a special snooze alarm or something, or when they want to sleep with palm trees over their head and in a hammock with, you know, and they want to sleep all day, and then they're getting in trouble, maybe, because then you get born hungry for a squirrel. So you get born in the datu according to your desires, and you get born in the gati according to your desires. So if you don't desire to be born in these heavens as a result of these meditations, you won't be born in these heavens as a result of the meditations. But if in fact you want the bliss of meditation, then you get to go and you project yourself into these heavens. So you get what you want, you really do. And our job is to help people get what they want so they can see that they get what they want.

[38:37]

So you can see how it works. You want this, you get this. You want that, you get it. That's how this, that's what this thing is about. So the Rupadhatu is, the Kama Dhatu has six heavens, the Rupadhatu has 17. And the Arupadhatu has four. For each heaven is a god. Well, actually, for example, some of the heavens have lots and lots of gods. For example, in the Kamadhatu, in the deva realm of the Kamadhatu, There are the first realm of gods, the first layer of type of gods in the Kamadatu are those four heavenly kings. Now in the Kamadatu, the lowest level gods are called the four great kings, four great kings.

[39:57]

And they go with one in each direction. And these four kings stand at the 40,000 Yojana level of Mount Sumeru. Mount Sumeru is 80,000 Yojanas. The Yojana is a leap, a leap, 7.2 miles. So 40,000 of those in the air is the top of the first terrace going up to Mount Sumeru. And there's one of these gods stationed in each direction. And each of these gods has 90 sons, 90 children, male children. And they each have such a number of powerful generals. And one of the generals, the general of the guardian king in the south, one of the main generals is this god. And he's called Ita in Japanese or Wutai in Chinese.

[40:59]

So this is a general working for one of the gods of the lower level of the kamadatu. Actually, in Japanese monasteries, when you come into the kitchen, the place you come into the kitchen in Japanese monastery is called the entryway. The kitchen is usually that way, and the other buildings are usually this way. There's an altar there as you come in. The kitchen's quite near. But this guy's not the kitchen god. He's actually the guardian of the temple itself. He just happens to be next to the kitchen. So he's not really a kitchen god. This god is particularly noted for protecting the Sangha. There's a story of when Vooda died, some demon who disguised himself as the two trees on either side of Buddha's platform where he died, that guy jumped up in the trees and grabbed one of Buddha's teeth.

[42:14]

And all the arhats were so, you know, in such grief-stricken that they were too slow to catch him. And so this guy took one bound and jumped up to a height of 40,000-year-old Jones. And he happened to be there with this guy. And he grabbed two guys. and brought it back and gave it to the disciples. So from that time on, he was always a great protector of his son. Okay? And then there's, after that, there's, above that, there's the gods of the 33. In the Project Prometa Sutra, we always talk about the gods of the 33. Yeah. So next level is the gods of the 33, the 33 gods. So there's 33, the 33 head gods. And the next level is the Yama.

[43:17]

Next level is Kushida. Next level is Nirmanarati. So it depends on how you see them. If you think so, there's some beings who are taking care of slums outside of your mind. Even if you don't think of slums for several years, still they'll be here for you. And now that... They'll be there when you think of them again, but also if you won't think about them, they'll be sort of functioning right along too. But, you know, the child Buddhism, our mind-only school, would say that there's not some independent activity inside from your mind, even though you're not thinking about it. If there's only reality to it, it only has reality as the mind functions with it. This school, the Suvast-Fadden school, says they actually do exist It's a separate track. So you can visualize separate tracks in the score. If you think time really exists outside of the three different packages, then the same would follow with mind and objects.

[44:31]

So time is actually the school that's named, like the pivotal. That's the pivotal. If you think that three times, you can think those different spaces, too, in different minds, and mind is different from objects. Okay, so then we've done these three characters. There's 14 in the rupadhatu, and then the other rupadhatu, there's just three dhatus. The objects of consciousness, the mental organ, manas, and the mental consciousness is Manavidjana Datu. Okay? What? Yes? All right. All right. In a very, in a good, because of good karma in the Kamadatu,

[45:34]

you can be born at a higher level in the Khamadatta. But usually without some extreme good, like meditation, meditation is the most good, is the most crucial thing. Without meditation you usually can't get part of the Khamadatta. And even in the common doctor, you can do meditation, which is not so powerful, and you still could raise yourself to these heavenly abodes. As you know, if you do certain kinds of meditation, there's various other meditations that you can do besides these. Not all meditations lead to full trance. If you look in Buddhist meditation techniques, you'll find that some meditations do not lead to full trance. But they will give you these higher births in common doctor. And then other good works that aren't meditation will give you higher births in the Kamadaptur.

[46:43]

Heavenly births in the Kamadaptur. You see, being in, and also another point about Tushita Heaven is Tushita Heaven, you can see Tushita Heaven without changing around. So in the Kamadaptur you can look up and see it. And when you're in Tushita Heaven you can look down and see it. You're actually being in the same world, you can still see people and stuff. You can see the people up in Kamadaptur, Tushita Heaven. Actually you can see these guys. In other words, if you have good vision, without changing rounds, in this physical mundane existence, you can see physical mundane marks of the next Buddha into Shida Heaven.

[47:45]

However, the people that can do this, are people who usually could easily go into the Rupadattu and A-Rupadattu at will. When you can go into the A-Rupadattu and the Rupadattu very easily because you're very familiar and can do these meditations, you can also easily develop the heavenly eye and the heavenly ear. But these supernatural powers are based on these meditation techniques. Once you can do these A-Rupajanas, A-Rupadattu meditations, you have sufficient meditation power, so all you have to do is just start looking at meditating on sights, on lights, and you develop supernatural eye. You also, just by meditating on gestures, you can develop what we call mind reading. Mind reading, according to this tradition, is developed out of meditation, and is developed particularly out of meditation on physical signs. Can you say it again, please?

[48:57]

Did I say it again, please? Did I say it again? The heavens and the Arupadattu The heavens and the Arupadattu are part of Satvakya They are. They're gutti. Yes, but there's a special thing about the rupadattu gutti that we can't go from that gutti into antarabhava. There's no antarabhava there. In our rupadattu there's no antarabhava. That's what it says. But our rupadattu does have guttis. It is sattva kya. Those heavens are a resulting state also. But there's no antrebova, I guess. If you check that again, that's my memory of antrebova. It's unusual in the aspect and how you get up to it. Okay, anything else? No, this is... There is Antara Bhava in the Rupadhatu, and you can go from Rupadhatu through Antara Bhava.

[50:26]

It can be an Antara Bhava in Rupadhatu, and then you'll be born into the Kama Dhatu as a person out of a womb. Well, in this case, creating the Kama in the form of your parents, and you'll be born into a womb. I guess you just, well, how is it you love your mother? You love your desiring mother? Or if you're ruining your desiring father? You want to be there with what they're doing? If there's a possibility for conceptual thought, then you hold the triple dakti all the way to the top.

[51:49]

There's conceptual thought all the way through. But the conceptual thought varies. For example, you don't have language in the al-yuka dakti. And in the rupa dakti, in the top layer of the rupa dakti, you don't have language either. So you don't say, well, gee, there's man, or I wish that was my man. But the lower levels, you could talk to yourself. You could think words and language yourself. And if you could hear them, you could understand what they're saying if it happens in other language. You can hear all the way to the top of the rupadati. You can hear the sounds of them. But you, first of all, you wouldn't necessarily understand, but also they would come to you as deep basic sounds. basic rupa forms rather than as patterns of words anyway, even if you could speak the line before you run into that realm.

[52:56]

So the point is, if you're in the rupa dhattu and you're hearing sounds from the common dhattu, you've given up putting things together in that form, so you no longer hear words patterned in the same way because you relinquish that interest. But now, as you leave Now you're in the rupadatta. You've left your destiny from the rupadatta. You've gone into your intermediate existence. You're heading for some other birth. So these sounds you hear, you're still in the rupadatta. But these sounds you hear, you like them. You want to be there. So, the desire to be there. That's the conscious. That's all you need. It's a desire to be. That defiled desire to be there. with the mother who's birthed, communion with the father, and you're a fertilized egg. You're a little being. And you have five skandhas.

[53:58]

You have five skandhas in antirabhava, you have consciousness, you have feelings, you have perception, and you have various emotions. And you have more. When you're an egg, you have consciousness, The zygote has consciousness. The zygote has feelings. The zygote has perceptions. The zygote has emotions. And the zygote, of course, has a form in the zygote. Now, of course, zygotes don't think like we think. But guess what? How many zygotes have form? They have beard. They have eyes. They have nose, they have tongue, and they have body. This shows what we mean when we say that these organs are subtle luka. There you can't exactly locate the eyes.

[55:00]

When you have an adult human being, they say the eye faculty is around here because you can cover it up. Where is the eye faculty in the zygote? Now, as you may know, not too long after, not too long after, you have this zygote in this very primitive little, this primitive streak, I would say. In this primitive streak, you start to tell what you can say. Embryologists can say, that's where the eye is. That's where the ear is. And, of course, the whole thing is a body sense. And these things are sensitive to touch. The whole body is sensitive to touch. The zygote is sensitive to touch, all parts of it. As you may know, it says the book. Right after it gets fertilized, it closes off. So it has a body. It has its five senses. Sort of sophisticated, isn't it? What are you thinking about?

[56:02]

This attributes the zygote with the whole thing. But it'll be different as the organs develop differently. In other words, the eye organ will gradually be moving As the body grows, the eye organ will be more and more centralized up into here. But of course, in the early stages of development, the eye organ takes a much bigger percentage of the body. But little by little, it gets to be centralized around here. But if you see that the form was there and there was a zygote, do you understand what we mean by these sense organs are subtle? So anyway, you desire, you see these adults, somehow you perceive these adults, and you get to be a baby, a tiny little zygote, and then you develop. Pretty soon you're one of them yourself, and then you're born from there. You go to various heavens, and you go to the heavens, and you have to get to heaven, when you get out of heaven and you put on your mother, you can be born again.

[57:08]

If you die, if you happen to die in the heaven, then you go along and on. This is chapter 3. We've just been on chapter 1. We've just gone to chapter 3 for a little while, okay? Now we're going back to chapter 1. We've been talking about Caracas 1 to 28. No, 1 to 20. 1 to 19. We've just been talking about Caracas 1 to 19 in chapter 3. The last stuff we've been talking about, about Kamadatu, Rupadatu, Arupadatu, the Gattis, and the Antropava. These are all talked about in the first 20 karakas of chapter 3, which has 103 karakas. Yes? Yes. Then you're born in those heavens. Then you're one of those gods. What do you do there?

[58:22]

How did you check that? We don't want that to happen. An indestructible state. It wears out, but what's the mechanism of it wearing out? All the other things have two little mechanisms by which you'll get out of it and go to the places and stuff. But we want to know what's the rule here, how does it work. So I'll try to check that. Anything else? Okay, back to chapter three, chapter one. Three Dattus are pure or impure. Now, what are three doctors again? See if you can figure out this, Karaka.

[59:27]

What are three doctors? Yeah. What are they? Yeah. What are they? What's another name for them? The world. The world. The mundane world. Everything but enlightenment. These three doctors. these three worlds, okay? They're the whole world, the whole universe, the whole collection of universes, all right? So it says three Dattus are pure or impure. In other words, these two worlds can be pure and they can also be impure, all right? They can be pure or impure. Under what circumstances are they pure? When they're the Buddhist path. And what circumstances aren't they pure? When you're not the Buddhist path. So the world is, we heard this before, the world is anasrava when you're practicing the marga, the path.

[60:31]

The world is sasrava with links, has outflows, when you're not practicing Buddhism. So this is the same thing again. Three worlds is how many diamonds? 72 diamonds, right? These three dhatus are 72 diamonds. So we said this before. Next character says the others are impure. The other Datus... Oh, excuse me. What I just said is true, but that's not what this character means. This character says how many Datus are pure, how many... Now we're speaking of Datus in terms of 18 Datus. I just spoke of them as three Datus, okay? Now, in terms of 18 dhatus, three dhatus are pure or impure. All right? So those are the three dhatus, the arupa dhatu, or the mono dhatu, mono vijnana dhatu, and dharma dhatu.

[61:33]

Okay? They're pure if they're part of the path, they're impure if they're not. The dharma dhatu, the mono dhatu, and monas, and the mana vijnana dhatu. Dhamma dhatu is, but anyway, it's all because it can be obvious of consciousness. The other dhatus of the number 15 are only impure. These are the... These are only sasrava. Yeah. The eye, ear, nose, tongue, body, and the color sounds taste such... What?

[62:42]

Well, I guess taken by themselves as datus they are. But actually, all 72 are pure in another sense. So it's a bit inconsistent, as you said before. I think about that too. . Well, just think of them as, now again, as eye, ear, and so on, and objects, and consciousnesses. Let's say the sense organs, the sense objects, and the sense consciousnesses are only impure. But before we said that the 17, 72,

[63:50]

conditioned dharmas are impure. They have outflows. But when we're practicing the path, then they don't. They don't have outflows then. But that's speaking of the 72. I guess if you split them off, you could somehow talk about them as being split off from the mind and mental states, but just practicing the path, then they would always be with least But in fact, if they're associated with these, I can't see how they would have leaks myself. Is that clear? Imkya means sastrava. No, we're not talking about Krishna. We're talking about sastrava and anasarava. That's what's getting used to it.

[64:53]

All right. Any other points on this? Okay, how many dhatus are associated with vitarka and vichara? It says five consciousnesses always include vitarka and vichara. The five consciousnesses. five sense consciousnesses will always include Vittarca and Vichara. Now, are you familiar with what Vittarca and Vichara are? They're important. The things you're speaking of are important. They have a lot to do with The fact that they drop out as you proceed through the levels of the meditation tells you a lot about what they're like.

[65:56]

When you first sort of map yourself or when you first define the meditation object clearly, sharply, that's the use of the tatha. Either the meditation object as a word or a verbal instruction or the meditation object as a physical, visual or art for a object. Namaste always is visual. Or physical as in case of breath. Physical in the sense of touch. As you apply yourself to that breath clearly, feel the breath clearly at that time, That's the application of mind. You call that vichartha.

[66:58]

And the sustaining of this application, and also the, in some sense, softening, a little bit more soft kind of application to the mind, of the mind to the object, is vichara. So the clear example of this would be, once again, using the disk disc as a meditation object, when you first look at the disc, to clearly delineate and define the disc very sharply, you get a very clear, sharp image of the disc. And then to be able to take that image into your mind and still see it very clearly and sharply, when you can see in your mind this disc as though it were in front of you, it's slightly different, however, in the sense that it's smoother. than it could be in your life. But anyway, you clearly see the disk vividly before yourself, as though it were really there as an external object. That's the ultimate sort of example of vitarka.

[68:00]

This is the ultimate target when you can see some visual object when you close your eyes and still see it as clearly as in daily life and read brightly, full color, sharp and crisp, three dimensions. That's the ultimate. What? You know, this is not talking about sustaining it yet. Now if you target your chakra, it would be now when you've got the object, okay, but you let the object, because in this case it's the disc, you let it swell. You've got the blue, but now you let the blue dip big, and you let the blue take up your whole consciousness. In other words, you make this blue disc the same size as your consciousness.

[69:12]

You use the blue. Because actually, in order to see a blue disk, you've got to have blue in another color, don't you? You've got to have two colors. I don't know what that other color is, black or white or what it is, but it's some other color you've got there. Vitara can take the color and expand it. So Vitara takes off the hard edges from the thing. It takes away the definition, in a sense. You've still got it, basically, but the definition isn't so sharp, you can let it grow. It kind of takes off full consciousness. that point, once you've done that, you don't need Vittarca or Vittarca. So first you drop Vittarca, the strong definition by which you have. In other words, it's very difficult to get blue into your consciousness without it having some limitation. In other words, we don't meditate on a blue sky or a blue ocean. We take a defined object.

[70:13]

It turns out that we can't have a diffuse mental object Meditation now to get back in. It's strong. It's a powerful way you can check up on. You have to start with some delineation. That's what we can bring in strongly. Then let it grow. When you let it grow, you drop the target. Then once it's completely expanded and you're enveloped in color, you can drop the target. It's done its job. And that way you can, by using it, visual object or sound or whatever, or verbal instruction. You can take it in clearly, let it expand, and then drop it. And you don't need to type in the chart anymore. But you've used the potential in order to get yourself into a very high level of concentration. But then once they've done their job, it's better to just let it go, because it'll get in the way. And now that you've done that, The next thing you do in these rupadatta is you now refine a feeling, a sense of feeling.

[71:22]

As far as guitar can be charga, that's sort of how you can see how they work. Well, in terms of words, it would be the clear definition of the words and then the ability to let them be discursive. the continuity of them, the connection among them. In other words, in a sense, I guess you're saying you have to define R, and then you have to define O, and you have to define O again, and then you have to define T. This is Vitarpa. But Vitar can connect the three. And then once again, you have to define R-O-O-T, and you have to define, once again, build up the next word. So it talks about this ability in mind to define each item individually, and it sees a connection, some discursive, running along connection.

[72:30]

The ability in mind to run along a line, and to see a connection in dots, a bunch of dots, see that this is a circle, rather than Each one of these points is equal in mind to turn in on this is Mitarka. This is your child. So they say it's like the bee landing on the flower and the bee hovering over the flower. Or the hitting of the drum and the reverberation of the drum. So the last, and then we learn something more about the dhatis by studying this next karaka, which says the last three dhatis are of three types. See, if it says five consciousnesses have, our those include vittaraka and vichara, that means fifteen dhatis are associated with vittaraka and vichara, right?

[73:46]

Is that clear? In other words, I doesn't include Vitarka, right? Is that clear? But I consciousness can include Vitarka. Are you clear on that? So he talks about the consciousness is including the Vitarka and Vichara. So the sense consciousness always includes Vitarka and Vichara. Well, 15 means the object of the sense consciousness and the organ of the sense consciousness doesn't really include vitarka and vitarka, right? Because you couldn't say a sound includes vitarka. But the consciousness of that sound includes vitarka. Consciousness can include mental states, but sense objects don't include mental states. So I talk about the five consciousnesses including vitarka and vitarka. That takes care of 15 doctors because each one of those five is associated with an object and an organ.

[74:50]

So by saying that, you've just taken care of 18 doctors. So you say five consciousnesses contain the target of each other. Then you say 15 consciousnesses are associated with the target of each other. Then they say the last three. They've jumped at five and they say the last three in this character because they've just taken care of 15. So, these last three are Manas, Mano-Vijnana-Dhatu, and Dharma-Dhatu. So now what this Karaka says is what I've just been telling you about. It says these Datus are the mental organ, Manas, Mano-Dhatu, the object of mental consciousness, Dharma-Dhatu, and the mental consciousness. Manavijnanadhatu. Okay? Now, the first case is, in the Kamadhatu, and in the first dhyana, you have Manavijnanadhatu, and that part of the Dharmadhatu that's associated with the mind, with the exception of Vitaraka and Vichara themselves, are always associated with Vitaraka and Vichara.

[76:09]

Okay? That's what I just said. When you first enter the root in the Kamadhatu, And when you first enter the rupadatta, the first rupajhana meditation, in the kamadatta, you always have vittarga vichara, and in the first rupajhana, you have vittarga vichara. Okay? As you can see by the way you get into that jhana, you meet both of them in the first one. Is that clear? Okay, the next case is the intermediate jhana. Now, the intermediate jhana is the... point, but when you count the intermediate jhana, then you have five jhanas. You have first jhana, intermediate jhana, and three more. The intermediate jhana is, in a sense, half, it's not a real jhana, but it's like halfway between the first group of jhana and the second group of jhana, and it articulates the point that there's a place where you drop one of them, but not the next, you drop the tarka, but you haven't dropped the chara.

[77:13]

In other words, you've dropped the rigid application of the mind to the meditation object, but you haven't yet dropped the discursive treatment of the meditation object. So in the intermediate jhana, these same are exempt from vitarka, but not from vichara. They still have vichara. So it's a two-state process of dropping these. First you drop vitarka, and then you're in the intermediate jhana. Then you drop your chara, and you're in the second jhana. So they have intermediate jhana to articulate that two-phase process. Intermediate jhana is very interesting, because I think of all the states, so you're still too interested. In this, in the... It's okay because you have to keep studying Abhidharma and bring it up for ten or three years.

[78:27]

The superior... And then three, the superior stages until the last stage, the neither perception nor non-perception, okay, we talked about. The superior stages, in other words, the remaining dhyanas after these... second, the third, the fourth, and then the first, second, third, and fourth of the Yadupadana up to the top one where you have neither perception nor non-perception, okay? So all these other ones, they're all exempt from the talking vichara. That's what I told you before. After the second jhana, you can't talk anymore. There's no more words. English or Italian or Chinese or whatever. And then four, part of the dharmadhatu that is dissociated from the mind and from vichara, of the intermediate jhana, are exempt from vitaraka and vichara. So, in the Dharmadhatu, the section of the Dharmadhatu, that's called the Giprayugta-samskaras, the dharmas that are not associated with mind, that's in the Dharmadhatu too.

[79:33]

Of course, that's not it, that doesn't have, they don't have a vitaraka vitaraka either, that's right, it could be. states that aren't associated with mind. Since they aren't associated with mind, they also aren't associated with vittaka and vichara. Now, also, vittaka is always accompanied by vichara. As for vittaka, it is always accompanied by vichara. It's an explanation that you don't have. It's an explanation that's in the full text. But do you understand what I said? I mean, it's enough on guitar and guitar. Other datus are exempt from one to the other.

[80:37]

Okay, now please go to Karaka 33 CD, which is an important one. This is important. It's pretty important, isn't it? So, this next, this karaka, the 33 AB, you'll see, it's talking about vikalpa. V-I-K-A-L-P-A. Vikalpa. Okay? And it tells you about these different kinds of vikalpas. Now this next character says, dispersed mental prajna, mental memory or whatever it may be.

[82:17]

Now, what this is basically saying is that when prajna is dispersed, it is the kalpa. When prajna is not concentrated, The next character is not so interesting, but it's important, I guess. It says, seven culpas have objects. Seven Dattus have objects, the Dattus that are mind. Do you understand that one? So the Dattus of visual, hearing, smell, taste, touch, and mental consciousness, those seven Dattus, those Dattus have objects.

[83:35]

Oh, and monodot. So, Eye, Ear, Nose, Tongue, Body and Mind Consciousness plus Manas. Those have objects. 33 CD? Yes? Would you say it louder please? That's right. That's right. False discrimination with concentration is not false discrimination anymore. In mental one-pointliness. Please succumb to the temptation to figure out what concentration is.

[84:48]

Concentration and conviction. Yeah. Concentration. In order to be concentrated, actually, in a thorough way, you need conviction. Conviction goes with a thoroughly developed concentration. In other words, you have to say, Say, this is it. This is the meditation project. There's various ways to say it, too. Say, yes, this is it. Say, I've already checked it out. This is the one I decided on before. And also, I'm turning that direction. And also, I'm bending various parts of the human direction. So all these various ways to put it. And I'm really interested in this, too. All these kind of mental functions are articulated as things that when they're all working towards this one point,

[86:19]

then you have a really thoroughly developed model. And that discrimination in absent that space, that's how you can really investigate something so thoroughly that you see very much just as it is. But you'll be relieved of that. That's a bit of a problem. But once you see, once you discern what's going on, it's not a problem. The discernment will repair the initial phases of this. Certainty.

[87:23]

Certainty in addition to what's happening. When you first are certain before pregnant, you're certain on top of what's happening. It's like you're certain about this. When you're certain about this and you have these various other conducive factors to meditation, you're no longer certain about this. This is something that includes the certainty. And certainty is no longer dualistic. it no longer is a problem. But you need it, the initial phase is to direct yourself to a somatic, which then makes possible to you. In a sense, as long as you think of it that way, the problem is a distraction. So that's a funny point, though. Just think of it, also. Well, I mean, it's a lot of people in this country.

[88:59]

But in no sense, it's not comfortable because it's calming. It's a wholesome calming. Mental calming. So in that sense, when you please do it, even when you're creating good, it still is calming. So it has implications. But for most people, there seems to be no other work other than just start by making good calm. good kind or bad kind, you know, so you do this kind. So from a certain aesthetic point of view, it's not comfortable. But from other points of view, some other people say, well, I'd rather have that kind than the other kind. But the ultimate aesthetic is, let's not have any kind. That finally you reach that stage to allow yourself to do that for a while, or intermittently. I'll do another one. What's the next Tuesday?

[90:01]

I'll do one. Maybe. We also have Friday. Would you tell those other people? Okay, now we can do a couple more cards because it's only 9.28. Let's see what's... That's not so interesting. Here's an interesting one, character 3738. This is one of the important characters.

[91:23]

This is a character that often is referred to are as often sort of applied or talked about in other parts of Abu Dhabi Kosha. Abu Dhabi Kosha often is built so that this kind of a web of various parts are connected with those other parts in a very unpredictable way. I've never seen any system to it. This particle turns up at the end of the day. Five internal adapters are from retribution and from accumulation. Sound is not from retribution. The eight dot is exempt from resistance, are from flowing, and also from retribution. The others are three types. It's not an important practical checkpoints. Five internal dots.

[92:26]

Unpredictable way. I never see any system to it. This article turns up again and again. Five internal dotties are from retribution and from accumulation. Sound is not from retribution. Eight dotties exempt from resistance are from flowing and also from retribution. Yeah, these are the three types. Yeah. Now I'll go back to the paper. Luke's.

[92:59]

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