first of all I'd like to welcome every one of you to join this exploration and I would also like to thank edit from the city mangaro Community for inviting me to do this class actually this course we have rounded once in 2019 and so um so edit contacted one day and said if I would like to do this course again and so thank you very much for the opportunity because um uh my teacher said if you want to learn more share this is an opportunity for me to learn more also so I thank all of you for this great opportunity and I would also like uh to invite Eddie to say the few words before we start yes thank you so much so my journey with abhidhamma started a few years back I was instantly hooked on it uh as soon as I saw it and over the time I wanted to represent it and Visually I express it somehow because I knew how to design things I started doing this and then one of our community members actually Fernando reached out that oh you don't have to invent the wheel because this already exists and pointed out pointed to your channel um anatomy of the Mind um is it is it an anatomy of the mind yes and uh and so I checked it out and it was just amazing the it's a very huge library of information and um it's very easy to understand so from then on I I use that as a as the as a platform to learn from uh and I thought it so far is the best from from where I could learn and so it happened that in our study group or even just our channel in our community uh we got so many questions uh even um abudama related questions and we did try to answer them but so we we soon realized that oh no we are not so sure about the answer so we ourselves um need to learn for a much more qualified or studied person perhaps so that's why I'm here and that's why um I asked your contact information from Fernando and I said okay I'm gonna try the easy respond or what happens so I want to express my gratitude that you were very very very kind with us and you're you're decided to share um your your knowledge with us and um I really wish everyone here in the class to benefit from this um I see lots of a lot of our community members actually here and I'm very grateful for you all came um this uh initially we we talked about this with Banta it'sadama that this probably will benefit those who have already practiced uh intensively and have has the experience so now you will be able to put this ingredients together and and just implement it in into your practice so that's mainly my you know my goal into helping everyone here and again thank you Turner very much thank you very much edit and I would also like to say that I myself am a student and as the Dharma is profound so we all keep learning and I'm very grateful for this opportunity to share and explore together so uh because always if there are more people and then we share then you might also ask some questions and sometimes and we may find answers together and so it's always a learning experience for everyone and uh the good point the good thing is that we have great teachers we have teachers from Myanmar and which are very experienced by my own abidama teacher later on that I will introduce them to you and so they are always ready for any questions that I cannot answer then they will be answering those questions so um I think it will be a very beneficial um time that we spent together to explore the dhamma together let's get into the content before we start let's pay respect and pay homage to the Buddha as we always do when we do the math classes so if you are ready let's recite three times [Music] [Music] [Music] the homage to the sublime the Victorious and totally self-enlightened one okay so the epiderma as we have been saying that it is a study about oneself and uh before we get into the content it would be good to know a little bit of the history and the historical background of how the teachings actually came to us for the historical part I'm just only to go through very briefly so that for those who are new to this subject you can know a little bit about how it came to us around 2600 years ago and the Buddha got enlightened at his age of 35 years old and then he continuously taught for 45 years until he passed away to party in Ibana at the age of 80. in kusinara and after the passing away of the Buddha three months later 500 other Huts they gathered together in a case near rajagaha so this is actually where it is now in India it looks like this and so inside this cave the 500 narahat led by a venerable mahakasapa they examined the teaching of the Buddha so as you all know the venerable Ananda the very famous does have I heard so venerable Ananda he explained I mean he recited he said thus have I heard the Buddha said this and this and this and this then all the other venerables they were listened and then they will say uh yes that was uh the teaching of the Buddha and then so um they like this they examined teaching by teaching very carefully and until all of them were satisfied of the pat with a particular teaching then they accepted it as the authentic teaching of the Buddha so as a sign of acceptance and all the elders they would then recite the Suitor or maybe maybe suta or it might be a vinaya a discipline or anything then they recite it together and so that was accepted and later on the teaching was categorized into different category depending on whether it was about the rules and regulations for monks and nuns or whether it was teachings to asuta then what the Buddha taught to a particular person something or whether it was the abhidham that was about Ultimate Reality so it was later on categorized so throughout the history until now there was a six Buddhist Council the last one was held in Yangon in 1954 and so all these councils um the teachings were recited again and um to to check whether whether the it was according to how a generation through generation and generation how it was passed to us so so in the therawada tradition the 40 books of the of the Pali original polytax is the closest teaching that we can find to the original teaching that the Buddha had taught during his time so I think all of you have heard that one of the classifications of the Buddha's teaching is the tibitaka tipitaka is a word that are composed of two two actually two parts which is the T and the pitaka t meaning three and pitaka means basket or things to be learned so these three baskets are the first one as we have already mentioned a little bit the vinayapitaka which has to deal with the rules and regulations and the discipline of the monks and nuns and then we have the sutapitaka which are the discourses that the Buddha have give to different people and different time and then we have the abhinavapitaka which is um the ultimate teachings that doesn't have to do with a particular person but it's more about the Ultimate Reality so the ability is what we are going to focus more in this course so abidama the word itself is composed of again two parts B and dhamma now a b means excelling or distinguished and dhamma the teaching so here actually in the suta pitaka and the ability we find the same subject the Buddha taught about the same the same dhamma is being taught in the sutah and in the abidama but the only difference is the method of treatment or the method of presentation so in the abidama um the dhamma itself is very detailedly analyzed and very detailedly explained so therefore the abidama itself this excelling does not mean that it is better than the Zuta pitaka or it is higher but only it means that the way of treatment or the method of how it is explained is distinguished it's in a different way just like looking at things through a microscope so for example five Aggregates we all have heard about the five Aggregates So Meta feeling perception mental formation then Consciousness this fight Aggregates um being treated in the samyutanikaya but uh in the samyutanikaya we find it on only one page of explanation about the five Aggregates but this same five Aggregates in the second book of the ability you'll find 68 pages talking about the five Aggregates so that much detailed it is in the avidhama and in the suta so it is different or excel in this in this sense in the weight of treatment Okay so now another difference between the sudapitaka and the abidama pitaka as my avidma teacher said um he said is like a prescription is like a medical study so why do we say so because in the sutapitaka the Buddha he talked to different people it was discourses he was talking to a particular person so depending on what that person needs the Buddha told him what he needed for his practice let's say let's say a doctor if the person come to him saying that I have headache then he will not give him some medicine for stomach right so he only mentioned uh something that he needs so therefore in the sutah sometimes we may we may find in different suitors that the same topic it is explained in maybe sometimes different ways sometimes maybe a few three points were mentioned sometimes maybe five points were mentioned in another suta about the same topic that's because the Buddha was talking to a specific person so if he needs that much then Buddha will give that much or if he only needs a little bit then they would only mentioned a little bit and that's good enough for that person so therefore we say that the suta is like prescription it is particularly for that person but in the avidma teaching uh it doesn't matter who is like medical study if we go to medical school we have to study all the parts uh the anatomy of the whole body and it doesn't matter whether it is uh which person everybody has this structure and so we we studied uh without personality let's say so the ability my teaching is this way is like more like a medical study in a way okay so now the avidama pitaka itself contains of seven different books uh the damasangani so these are the seven books of the Abida mabitat now these seven books um they are all details explanations about mine and Mata and nibana about ultimate realities but these books they are not easy to read so if we take any of these books right now and we look at it we might not be able to understand it very easily so in the 11th century venerable anuruda Terra he's originally from South India then he did a very very wonderful job he actually compiled all the fundamentals of the Abida mabitat into a small book so in this small book all the fundamentals are precisely and comprehensively summarized so we can say that this is like a guy or a key to the whole abidama pitaka and this small book is called the uh abidamata Sangha so in English sometimes it is translated as the compendium of the abidama so we may see that in this book we will find all the important most important points of the whole abidama pitaka so if we studied this book then we will have all the basic information needed in order to later on read the seven books of David that will understand it easier in later on since this book is the condensed condensed version of the ability it is a very common that especially in Myanmar or the little monks they start studying the abidama through this book so in this course also we are going to explore based on this book but still This Book value some of you might have experience if you just take this um the compendium of the abidama and read it still it might not be so easily understandable because it has a lot of table contents and numbers and like things so I think maybe some of you have experienced that and said oh I don't know what this is about so oh yes editor is showing the picture the company right so it's not so easily under understandable social maybe you have heard about him I will later introduce him also he said that actually the ability is written by a monk for monks probably uhuruda uh think that they already have the knowledge good enough to understand um this summary so for us which are not that familiar with all the Damas then when we take this book and just read it it's still not easy to understand therefore and this course that we are trying to explain the dhamma with some graphical explanation which is an attempt to facilitate the understanding of the important points of the ability now although we said that this is a book written by by Monk for monks but don't worry it is not that difficult actually with some explanation we can very easily understand because this is all about us we experience this every day so it is nothing actually nothing new it is everything that that is happening and going on inside of us and little monks in all the monasteries in Burma they all study this book so so it's not really really that difficult so we can all go through together and explore okay now venerable in the 11th century he actually wrote this in Pali and the first English translation appeared in 1910 by uh and it is called the compendium of philosophy I think published by the Polytech Society by that time then later on another version of the Pali translation Pali to English translation appeared in 1942 by venerable kashap and later on there is another translation by venerable Narada Tera in 1956 which venerable bikubody revised that edition of unarada into the comprehensive menu of abidama which the charts inside is actually prepared by sayado silananda so for us here in this course the content we are going to based on this book and in this book it has nine chapter in total and so it gradually like progressively it explained about mine and meta also mental processes and about Karma about everything that we need to know as a basic in order to know more about the abidama yes I see that edit has raised her hand do you want to say something yes please and was asking uh someone was asking the question uh if any kind of book will be used and I actually said that no so a correction this is the book that we are using right uh no actually well yes and no yes well what I would like to say is that the course is based on this book is based on the abidamata sangaha but um you don't have to read it so even if you don't have it it's okay because we are going to explain it part by part we are going to go through the information with graphical explanation actually when we study the the abidama with our teacher he actually gave us the book like after five months or six months we have been studying the avidama with him as we said that the book is not so easily understandable so maybe he thought that he he doesn't want to scare us away to to look at the book with all the charts and all the information so he preferred that that we don't even look at the book in the beginning until we get more familiar with everything so I would say that it's not absolutely necessary but if you want you can take a look at it yeah this is the book that uh we studied in uh 2016 I think with our community and with pante uh so we were reading this and uh he was explaining uh things but it's still very very super hard and the just the charts and tables are just dry basically that's that's how I wanted to create images out of this okay thank you right thank you thank you very much yes okay so the content is based on this book it's based on but in this course I have also included other materials such as some Talks by Vena Rosado he's a very respectable and Burmese seado in the late 30s he spent a lot of time in England he's a very good scholar he's very knowledgeable in the dhamma and he actually translated the second book of the abidamapitaka the wibanga from Pali into English so he has a wonderful series of talks about cheetah about Consciousness and so some of the information on materials and also came from his talks when I prepared this course I used some of those information as well and said you might have heard about him is again another great scholar and teacher from Burma he was actually one of the distinguished editor of the tipitaka and commentaries at the sex Buddhist Council in Yangon so in the last Buddhist Council where they examined the Buddha's teaching again so he was one of the editors and in the 70s he traveled with mahasi seada to the United States to teach them to teach meditation and the dhamma and later on as venerable mahasi Seattle asked him to stay on and continue teaching have given a lot of the abidama courses in the United States actually and then there are these three books called the handbook of the abidama study which is actually a transcription of one of the courses that Sarah gave in in the United States so this Handbook of a bit of my study is really really really a gem so I do recommend that and a lot of explanations that you will see in this course explanations from Theodore directly so I took a lot of his information from his books also which is very knowledgeable and compassionate and respected teacher in Myanmar throughout the years I've also taken courses with him in Myanmar so our direct direct teacher which is also the teacher of my teacher I said welcome sachera then you see the photo here on the right side and so he is also from Burma he has been amongst since he was a little child so he has been studying the dhamma since very young he has been very patiently explaining explaining the dhamma to us and answering all the questions I have the great Fortune to study directly under Seattle since 2011. sometimes we'll visit the monastery and then we will state six hours straight and say I will explain that and then another day we'll go again then I will study so in this way directly Seattle has taught us if we have any questions they are the offered that if anything any points that we are not clear that he is willing to answer our questions and to help us further understand the topic so which is uh we are very fortunate in this sense in this course that we will be using all the materials from all these teachers plus sometimes from time to time I also called our meditation teacher uh because as edit was saying that uh for those who have practiced meditation then this information is very important or very helpful also in our practice this is not just only for knowledge it's directly related to our daily life as well as our meditation practice while I have been learning the abhidham and many so so many occasions that I thought Ah that's why I said I said like that my meditation teacher that at that time I didn't understand why he said like that or why like then I when I was studying myself that's why he said that because of this because of that that's how it works so so many aha moments of the practice uh in the study of the Abita month so um I think well this might also happen to you I hope so what I can say is that this is like the why and how of the practice in this course it will be with a graphical explanations and this graphic graphic design and animation is also a collaboration with banter rahula he contributed a lot a lot for this graphics and also the arrangement of the course as well okay so in this course we are going to look at the Abida MATA sangaha in the theravada tradition and what I'm going to share with you will be what I have learned from our teachers and if you have any questions you are very welcome to uh ask okay so up to here we have seen a little bit of um where it came from a little bit of historical background so today because it is the first session and as an introduction we will not go into a lot of content but I would like to tell you a little bit of what we are going to look at before we get into the introduction of what we are going to look at it is important that we first understand uh two kinds of truths of reality because without these basic information then we will not be able to to go ahead whenever we talk about the truth or the reality then some people may say that there is only one truth there is only one reality and there are different people interpret the reality in a different way but in the teaching of the Buddha there is not only one proof there are many troops and how is that so now here reality and Truth uh these two words we're using it here interchangeably so we are sometimes we can say a reality sometimes we can say truth um it means the same thing here and this truth or reality are of two kinds so when we call something truth or reality is actually something whether it is true in the conventional a conventional sense or whether it is true in the ultimate sense is called a truth or reality in Buddhism so we have these two kind of reality well one of that that is a reality for example if we say that oh there's a tree here and it's true it's not a lie there is a tree here and but then this is only true according to the convention so there are something that are true only according to the usage of mode of expression accepted by a certain group of people or accepted by people at Large so this is one kind of reality that we call conventional reality and then we also have another kind of reality which is reality in the ultimate sense for example when we say a tree then we know at the end that actually there's no tree then it's just actually combination of different matter getting together in that specific form and then we call that a tree yes so we have two kinds of reality the conventional one and the ultimate one now in the Buddha's teaching since something which is true which is real is called reality or truth so this reality of Truth doesn't need to be only good it doesn't have to be high or lofty for example the second Noble Truth is craving so craving is an Jose mental state which give undesirable result but in the Buddha's teaching is still called a truth because it really exists yes so like generosity compassion and loving kindness this uh this also exists there's also a truth also a reality but at the same time Dosa aversion anger it exists also we know it because we experience it so that is also a truth or reality in the Buddha's teaching now in the conventional reality then we say it in the conventional sense we say this is a tree and in the Ultimate Reality we know that it's actually meta in Pali it's called Rupa so it's actually a mass of this Rupa put together in this specific way then we call that a tree yes and the smallest um meta in the Buddhist teaching that in the abidamma we find it is called kalapa later we will get into details about all the of all this information we will be using some poly words here because um sometimes there is no English equivalent to exactly to to explain the Pali word so it is very helpful that we use the polyworth to avoid some misunderstanding later on we will see why but you don't have to memorize the party words so don't worry about it and then we will keep repeating them so you will hear them again and again and again so later on we will get familiar and we will know what we are talking about okay so the conventional truth in Pali is called samuti Sacha now samuti means common concept or common agreement and Sacha means truth so common concept or common agreement meaning that a group of people they agree to call this thing a car yes so so this is uh uh in conventional sense this is true if we say to English speaking and English-speaking person a card then they know what it is that they don't know what we are talking about but if we talk to some Spanish-speaking person they might not call it a cat they might call it a koche and again then we we also if we talk to a Japanese person they don't call it a Khan or culture they call it a kuruma yes so this conventional uh name it can change according to different group of people so this cannot be an Ultimate Reality yes and also at the same time we all know that actually a car does not really exist what we call a car uh if we separate the car into different pieces into different parts then there is no car there are only uh all these different parts putting together the combination of all these pieces that we call in a car yes now if we separate it uh we we don't find any car here actually well there are seats there are wheels there are like all different parts but then all these different parts again are different parts let's say the seat then it might be a cushion or some leather or a frame or something so it can go again again to smaller and smaller and at the end there is no seat and there is no car there's no wheel and it's just material properties there yeah so in the same way uh for a house uh what is a house like a window is it's not a house the door is not a house the stair is not the house but the combination of all these things we call it a house now but we know that in Ultimate Reality it is a combination of different kind of matter they're putting together that we call it what it is so in the same way for a human or um or living being a cat or anything it is also made up of different parts we are made up of actually of mine and meta in conventional sense we call this a man a woman or a cat or anything like that but in Ultimate Reality we are made up of mind and matter we are a combination of mind and matter so now we come to the ultimate truth the Ultimate Reality and ultimate truth in Pali uh it's called paramata Sacha paramata means ultimate and Sacha is truth now how do we know if something is an ultimate truth or not so there are some kind of characteristics that so we can know that whether this thing is an ultimate truth or not so one of them is that if it is an ultimate truth it's intrinsic nature and characteristics never change now for example fire we know that the characteristic of fire is it's hot fire is hot so it there is no fire that is ever wet or cold yes so its nature is hot so it's intrinsic nature and characteristic never change but here we don't mean that the fire doesn't change the fire arises and it passes away arises and passes away we all know that the meta it's everized pass away but is nature or its characteristic or fire are hot so that nature does not change so that is one characteristic of ultimate truth and another characteristic is that it is that which is irreducible now in the example of the car we took the car apart and we become a bunch of engine or seed or wheel or these things and then when we take the engine still we can reduce it into different parts and then the other parts we can reduce it into different parts so when it is an Ultimate Reality so it is not really reducible anymore so that's one of the characteristics for example a person that would call a person what is actually a person is a five Aggregates yeah so five Aggregates are what is fiber Aggregates fiber gates are minor matter actually so we cannot reduce it any further so this is also a characteristic of mine and I mean for Ultimate Reality now and other uh characteristic of ultimate reality is that it can be experienced by oneself for example Dosa aversion Dosa is the party word for aversion is mental ingredient that we will look into it later so when we when we say that something is not in my truth we can experience by oneself so let's say for example anger it exists we know because we experience it by ourselves we know that it exists and the same way loving kindness generosity that also exists we can experience it by ourselves now another characteristic of the ultimate truth is that it has three faces it arises it exists and then it passes away except for nibana now we'll come to that later okay so anything that fulfill this criteria now we can call it an Ultimate Reality so that's um go into in summary to examine whether something is an Ultimate Reality or not then we can check whether it's intrinsic nature and characteristic never change whether it is irreducible whether it can be experienced by oneself and whether it has the three phases of arises existing and passing away okay now nibana is also an ultimate reality is characteristic and this nature doesn't change is irreducible it can be experienced by oneself but it does not arise exist and pass away so only except nibana or other Ultimate Reality has this characteristic later in the the in the further content that we will get into all these details of nibana as well so we'll see that later on okay so now let's take an example let's examine something let's take a craving Loba in Pali Loba so craving for example is characteristic is the grasping on an object the holding on to an object so all Loba all craving has these characteristics it's always we're sticking into the object we are wanting the object no it never change into let's say generosity craving doesn't want to give so its nature does not change and then craving itself is a mental ingredient that we cannot further uh divide it into something else and then craving can be experienced by oneself I think we all have some time that we wanted something so that experience we can know and then it arises and passes away obviously we're not craving all the time it arises it stays there for some time and then it's gone I always I see that there is a hand raised yes please uh Claudia thank you sorry I didn't want to interrupt you but um I just want to ask yeah you talk about calapa before like this small particle I just want I'm curious about why a human being cannot experience a tree through the color but why we see the whole tree together and we do not see actually what happened inside the tree like this arising and passing away okay yes um now this question actually as if you knew what what was coming so in the next few slide then we will talk a little bit about that which is related to what what you are asking and also actually uh we can with practice I will not be able to give you a very satisfactory answer now until we get into further content but I think in the next few slides uh you might get a little idea yes of why and what happened yeah okay so sorry if you see that I'm looking at this eyes because I'm looking at you actually because the my screen that uh with all the person is on my other side because here I'm like sharing the screen so okay so um yeah we can continue a little bit and then later on uh we'll come back to you and see if uh if you get your answer okay okay all right okay so now let's continue a little bit okay so up till now we have seen that we have uh conventional reality uh conventional truth somebody Sacha and ultimate trip paramata Sacha now some of these such a conventional truth is also called penati panati Concept in the chapter 8 of the abidamata there is a section about concept so here I'm just going to briefly introduce a little bit of it which will also answer Claudia's question okay now in Concepts we are going to look at two kinds at the moment one is called name concept so Nama name panati concept which is in this case let's say car this word this name car is something namapayati is something that makes some other thing known so in other words the name of something okay are we okay until here yes okay then we have another kind of concept which is called the atapanyati the Atta pinati is the thing itself the thing concept so that is the object that is represented by this name so in this case the car itself you know the thing itself so we have the thing the thing which it in itself is also a concept because a car really does not exist as we said already if we take it apart there's no car so a car itself is a concept so that's the object the thing concept and we give it a name referring to this concept car yeah so um I think all of us have this experience that sometimes we see the thing in our mind and we don't remember what it is called and then I said ah I know this person but I don't remember what is his name so I think all of us sometimes have this experience so why is that so because actually there are two things yeah the thing itself is one concept the name is always another concept so sometimes we see the Atta pinati in our mind but we don't remember the Nama panati but sometimes they come together ah I see this person oh I know this is Robert or whoever yes so Nama pinati is the name that we give to something and ATA panati is the object itself a concept No Object concept okay now the Nama penati is also interesting here is something that makes some other thing known so it can also make known an Ultimate Reality for example if we say dosa Dosa is the party word for aversion for anger yeah so this mental ingredient of aversion this dosage is an Ultimate Reality it actually exists we can experience it just like craving we talked about a little while ago so but this name the name the word Dosa is actually is actually the name that we used to refer to this Ultimate Reality okay so here we see that Nama Pena name concept it can refer to a thing concept which is another concept or it can refer to Ultimate Reality as well okay until here everybody okay yes okay so now next we are coming to see what what happens in the mind now if we see this I would say what is that then we might say what do you see we see I see a circle of Fire yes a circle of Fire actually the circle of fire is a panati it's a concept it does not really exist what really exists there is the light of the fire in a different place at a different time one at a time the fire is here now and then it's here and then it's here and he's here but then it's so fast and so fast that our mind the mind is so Adept at constructing these thoughts and these images into a hole that we think we see a circle thank you the eyes actually only see lights appear and passing away appear and parts will appear and pass away in different positions but so very quickly that the Mind construct a circle or even a flower or fire so this these are actually ah the eye only see the light of the fire at this point at this point at this point but then the Mind constructed into a circle which does not really exist that will give you another example let's look at this well we see is there a line a line of ends right we see a line of ants here but if we take away one end one individual end then the line is broken there is no line or maybe there's two line now yes so what exists are the individual ends but the line itself does not really exist the Mind constructed okay the mind is so used to this for example also sometimes we see clouds we are so uh human uh this mind is so amazing that we see an elephant in the sky with the clouds and we see all different shapes actually obviously there is no elephant there and it's just well but when we see that shape we already the mind already said oh this is an elephant or this is something so the Mind construct this um uh concept so very very very quickly the mind works so so so so fast that we usually don't realize this for example when we read we are so used to reading that when we when we see the word we automatically know what it is it's alphabets yeah very quickly we know and it seems that we see and then we know already what it is there but actually the Mind did a lot of work there first it has to see each uh each letter and then it has to put it together and then it has to make sense of it and then it has to know the sound of it and then it rips it out but then we are so fast and so quick and we're so familiar with this mental processes that we don't realize but if we see a child reading for example then the child is just learning to read then we see this in a more um uh obvious way yeah then they have to like kind of uh like trying to figure out which sound which word until she can read the word yeah okay so even for adults with unfamiliar things then these processes become more apparent but because we are so used to all these things every day we don't really see it now he he says and now it comes to Claudia's question although Ultimate Reality exists as the concrete essence of things they are so subtle and profound that one who lacks training cannot perceive them because one's mind is obscured by Concepts which shape reality into conventionally defined appearances only by means of wise and thorough attention and proper mental training the ultimate realities can be seen beyond the concepts so yes Claudia does that answer your question yes this one give me a lot of Hope yes yes with training I just I just wanted to a little bit to introduce to this to into experience that even when you're looking at a tree you don't see the whole tree so you just see these parts of it very little wherever your focus is and maybe your focus is Shifting and your brain is putting it together but even as you are looking at it it's it's never the one big thing that's it yes sorry yes yes thank you very much for this point it's very interesting even if we think we have a distance we see the whole tree we cannot see the other side of the tree yes we see only one one the front part and we cannot see the front and the side and the back and everything at the same time also yeah so it's always partial and what I was wanting to say a little bit earlier is that sometimes Ultimate Reality cannot be seen with the eye but it can be seen by wisdom so the mind can see Ultimate Reality it can understand Ultimate Reality but seeing in the sense not seeing with the with the physical eye no so the the mind with uh with training uh with practice we can see how things work the mind can understand how Ultimate Reality arise and passes away we can see it with wisdom but not um not with the physical eye as well yes okay so this is something very interesting and very good for us to keep contemplating on about the Ultimate Reality and about concept um because many times uh we are looking at uh things only concept um here I want to share also what yellow taginea said which is our meditation teacher it's very very interesting he said the defilements focused on concept wisdom focus on Ultimate Reality when we say we want something I want this I want that I want this I want that if we look at it most of the time it's concept I want a new car I want a new house I want a new something all those things that we want our ultimate no not Ultimate Reality they are actually Concepts so craving crates for Concepts actually like an ultimate reality it's meta then wisdom can see that all those things are meta or even a person it's mind and matter combination of mind and matter and if we see this that it is just a process of mind and matter going on going on so there is nothing actually nothing much to Crave about it's just a natural process going on yeah so our teacher my meditation teacher said rotation essays wisdom focus on Optimum reality defilements focus on concept yes Eva um yes I was just thinking the there's the case of um someone wanting wholesome things like I'm going to meditate a lot because uh I wish to attain nibana uh is is nibana in that sense like actually a concept because it's right it's just conceptually what they want there hmm okay so this is a very interesting question um wanting in chapter two I'm going to do some advertisement here in chapter two we are going to look at mental factors then we will see there are two kinds of different uh well there are two mental factors one is Loba which is craving and another one is called Chanda which is uh the uh how do you say that in English like um um um English words is a little bit problem sorry so the desire to do something but not that uh unwholesome desire so the wanting to do something so in this case if a person wants to meditate it can be it can be the motivation can be uh depends on his mind's day no it can be because wisdom knows that meditation is good for him so he wants to meditate and this chant then this mindset is associated with wisdom so in that case is not craving it's not the unwholesome Jose mental state because they never come together wisdom and lower never comes together in the same Consciousness yes so in that case this uh desire or this one thing to meditate could be Chanda because he knows that it is good and it is driven by wisdom so in this case it is not Loba and if the person who attained he then with this uh uh effort with with the wanting we must have Chanda we must have we must want to in order to attain something yes so when we want to then we practice we put in effort then the person finally attained Nirvana and then that is true nibana really exists as an ultimate reality it's not a concept but then in other case for example this person he has a strong desire I want to meditate because I want to show my neighbor that I'm so good yeah so in that case then he's wanting might not be driven by wisdom so Chanda is still there he's still wanting but it is associated with Loba It's associated with craving this time so this wanting something is associated with craving than he wants because then he wants to show his neighbor then in that case that what he wants is nibana is actually not not really what nibana it really is is something he imagined that it is uh maybe this is something good maybe this is uh something that I want to have yeah so in that case that nibana for him might be a concept thank you yes okay thank you thank you yes so um I said a little bit because um my my uh Abida my teacher he always said like that uh whenever he answered I asked some questions and he answered and then he said so uh now do you understand a little bit and I said yes sir though it's because the dhamma is so profound we only understand a little bit more a little bit more a little bit more there is always always more so I myself also don't understand everything and said himself also he also said I also don't understand everything until we attain really uh the highest wisdom then we may say we understand but then now slowly slowly a little bit by a little bit then we uh accumulate a little bit of knowledge and hopefully it turns into wisdom yeah okay so uh any other questions or any other uh person that want to share something until now are we okay yes edit please uh it just came to me this question um what is the Wise Way or the wise ingredients when someone wants to share the Dharma teach meditation for example and what is the wrong way the global the craving part or yeah the wrong way thank you yes I think um there can be so many different variation of it it depends like on the person really sorry I am looking at this side but I'm looking at you actually okay I'm sorry I'm sorry because of the screen okay so there are so many varieties depending for example in the sutas there are many sutas that the Buddha mentioned that a monk that uh his motivation now for example when he shares a Dharma or even being a monk then he should not be uh looking after for fame uh for for material material things or for donations or for like getting famous what that's Fame and for all these things in the suta is also mentioned so I think we can also take a look at those information given there but for example um to share the dhamma I think personally I would say that it's a great opportunity because you all know umati for all gifts the the dhamma is the best gift so I thank you all for giving me this opportunity for giving the most precious gift which itself is a comma I'm I know I'm doing kusala I'm happy about doing this kusala and this is going to give free so not that I want the good result but then the result will come because it's just a process of nature even I want it or not but then if you know that that is good that is something good to do and then you do it happily then a good result will happen when it happens yes so I think with this um uh attitude uh this could be a good attitude I think uh to to share the dhamma and some some people let's say like the example given in the suta some people might want to become famous or may want to gain something or in those cases that might have be mixed with craving with Loba so in that case uh then actually um in chapter six when we talk about Karma then also these ones will become very clear in the above it explains everything it's amazing so uh in those cases then even one is doing good the quality of that goodness the quality of that Karma become lower and the result that one gets it's of less quality is that good enough at it or do you have some other comments yeah okay up to here then we have uh looked at Ultimate Reality and conventional reality which is a base basis for what we are going to explore in the abidama itself now another difference between suta and abidama which we have talked about a little while ago in the suta the the Buddha he actually taught with conventional terms he said for example he said be an island to yourself yes so uh he talked about yourself but then we all know that the Buddha that did not accept that there is a self so this yourself what does he mean by this yourself yes that's because in the sutah the Buddha he used conventional terms for people to understand so that's a difference between the suta's teaching and the abidama teaching India um the Buddha he used terms this that Express Ultimate Reality so he talks more about what really exists ultimately and in the abidama in there are four kinds of ultimate truth which is mine and uh Mai Manta ingredients meta Rupa and nibana so four of them later on we will come to that so here in the Abita since we are talking about the Abita month we were more focused on the ultimate truth paramata Sacha now uh from here on uh I'm not going to go into uh much content anymore I'm just going to go through a little bit and make it a little introduction of what we are going to see um in the abidamata sangaha in this coming sessions in the first chapter we have already mentioned that David study is about ourselves yeah so we are made of mind and meta so what we call a mine actually is then further divided into a cheetah and chatasika now cheetah is usually translated as consciousness now again we come to the translation problem that's why I really encourage everyone to uh use poly words because Consciousness this word I think every one of us might have a different understanding of what we mean by consciousness yes so if we use the word Consciousness then it might not um just justify the party what it really want to say because we already have an idea of what Consciousness is so we might think that uh the cheetah means the Consciousness that we understood what is meant by Consciousness so uh but that understanding might not reflect what the Buddha want to say what he want to explain what cheetah is meant here so therefore um of course the translation will be using both but then we'll prefer to use the party words so that we know what we are talking about uh then we don't have any doubt about some terms yeah okay anyway um later on when we listen to these words again and again we will be familiar with them and we know directly immediately what we are talking about so a person we're saying that mind what we call mine is divided into again Chita and chitasika so cheetah is uh translated as Consciousness and titasika is translated as a mental ingredient for mental States now uh with this example um sometimes I use a plate to to refer to the consciousness and the main ingredients like different different cooking ingredients but then although here I separate them into a plate and the ingredients but they always arise together cheetah and tetasika they never separate they always arise together now for example if you if we go to a restaurant and we take the menu when we order a dish then we never go to the restaurant say oh could you please give me and a plate of nothing please or we never said that oh could you please give me a salad without a plate please we never said that yeah so the salad always come with the plate and always with the with container so in the same way cheetah and chitasika they always arise together there is no cheetah that arrives without chitasika or there is nochesika that rice without cheetah they always come together okay so this point is important and how they are how closely are they together one of my very good Dharma friends and then he used this example he said that cheetah is like water and then the chetasika is like things different kinds of color inks so when you put those inks into it they mix so well so well together that it is not possible to separate them anymore so that is how the relation between cheetah and chitasika they arise together and they are always together it's it's although they have different characteristics the red ink and the blue ink and the water itself but they are so mixed together then they arised and they passed away together their rice exist together and pass away together okay um now in the first chapter of David Mata sangaha we are going to look at the all kinds of possible uh Consciousness so it's like a menu we see that what dish is available in this human Feast oh and also actually existence because not only about human also about other types of beings or these are also explained so all kinds of Consciousness that are possible and also the mental ingredients the chatasika which there are 52 kinds and we will go into them one by one and some of these mental ingredients is really like cooking some of these mental ingredients they are neutral and some of them are spicy they can be unwholesome and some of them can be very sweet like the wholesome ones so depending on the combination of the different ingredients then we make different dishes so those are the different Consciousness different dishes that we see uh the in the menu of life now actually this is nothing new we experience this every day sometime we are happy and sometimes I will in the morning we may be very happy then we get angry and then we get grumpy and then we get like a doubtful and so all this experience that we we see it every day it arrives and passes away so all very obviously then we understand that different mice they arise at different moments throughout our day so they are different actually there are different types of Consciousness happening yeah okay now besides the Consciousness cheetah and chitasika which are the mental ingredients uh we are also going to look at meta itself um meta for example eye Consciousness I mean eye sensitivity not conscious eye sensitivity this physical eye is a kind of meta without this matter without this particular metal material property we cannot see so according to say hello that this meta is located in the back of the eyeball like somewhere in the rods and cons around that area so we find this eye sensitivity material property we're going to look at all kinds of material property inside a human inside us when outside material property as well so for example like a flower here and we are also going to look at how when this material property which is a visible object in this in in this case and the eye sensitivity when these two material property when they get into contact with the help of light then how eye Consciousness can arise so all this are being explained in the abidama and when we are seeing something now what kind of mental process happened in our mind how do we know that it is a flower how do we know that it is yellow what happened like so one cheetah one one question is after the other one after the other one after the other we're going to look at the whole process um how how it works and then we are also going to look at in the moment of conception like in the rebirth or when when this Life Starts what happens like what kind of Consciousness what kind of mental factors and mental ingredients are there and what kind of material properties arise together as well as in the moment of that what happened well what kind of cheetah arise in what sequence and how or when a person is in deep meditative state or even in a moment of Enlightenment what's happening in his mind so this all these mental process we are going to look at in chapter four and then we are also going to look at Karma and what do we mean by comma what is what kind of karma is there and then its results then also like what kind of result it gives like what is this function when is it going to give result which order is it going to give riselda all these things are being explained so as as we already said earlier the abidama is a study about oneself it's about what we are made up of how it works so it's very much like a menu like we might know how to drive a car but we might not know how the engine works yeah so just like in our daily life we go about every day doing this and that and then all these things is happening inside of us but we might not know how it works or why it works like that it's just like we don't know the parts and the engines and all the things of the car in the same way so the abidama explains explains us about all these details which I personally find it really interesting fascinating is the most interesting important thing that I have ever studied in my life and uh so um I hope you find something beneficial and interesting also in this sharing in in this coming course Okay so until now we have seen that we are going to explore a lot about mine and meta how it works how it affect us and which is extremely important for our daily life and our Dharma practice as well and in the later chapter of the abidamata it also actually explains about meditation practice how it works and why it works so it explains in detail about samata meditation which is tranquility meditation one-pointedness meditation it also talks about wipasana inside meditation which leads to the final purification of the mind yeah and so in detail it will explain the training the component of the training prescribed by the Buddha the short structure of it Dana Sila so generosity morality and bhavana the cultivation which includes samadhi the stability of mine or in other words concentration then we have panya as well wisdom yeah so it explained the structure uh in very much detail how it works and also how these three the Sila samadhian Panna how it directly counteract with the negativity all the unwholesome states of the mind and how it can totally uproot them why and how so that we can achieve the final goal of the verification of the Mind so this is what we are going to look at in this coming sessions uh this is what the Abida Mata sangaha offers and um before we close I would also like to uh share Shadow my meditate my um teacher his words he says learning the dhamma is to understand the nature of mind and matter on which we attach to without knowing is reality the more we know the nature and reality the more we can reduce or eradicate our attachment so that is um that is the purpose of our study um this is to help our daily life as well as our meditation practice and um so until now we have looked at the brief introduction of topics that we are going to look at in this course and as you see there are a lot of information it's going to be a gradual process it's like um putting pieces of puzzle together so in the very beginning we might have a lot of questions but then slowly slowly when the Pieces come together we will see the picture uh in a more and more clear clear way so um yes uh this foreign study we really need time and we need a lot of patience so until we uh gathered all the ingredients we know what the ingredients are then we can start knowing how to cook and then um and then the taste of it yes so um again I welcome you on this journey of exploration about oneself and it is very wonderful that we are not alone we are all together working together exploring the Dharma together and whatever questions you have then don't hesitate and ask because sometimes if you have this question maybe some other person also have this question so it clarifies the understanding of everybody so questions is always good now um if some time you missed a session because sometimes maybe we have something to do in on The Saturdays or sometime then um all this uh information of the previous class will be posted into the YouTube channel called anatomy of the Mind the abidama I think in the email that I sent previously with the access to the zoom classroom there is a link as well to the playlist there so I'll post um the class to to this channel for whoever miss a class or who cannot join live that day and it will be very helpful if you can find the time to look at the video before the next session because as you see the this study is really like um accumulation of information it goes like progressively gradually so if we miss something then it will be less complete when we go to further steps and so it is important especially for the beginning sessions when we are gathering important basic information for further study okay now um also um I would like to ask you if you don't wish to be on the video then please send me an email I'll try to do some editing otherwise I'll just post it and if you have any questions after looking at the video and you want to clarify before the next session you're very welcome to send me an email this is actually the email that I have been sending you emails so I think maybe you already have it or you would like to drop it down Okay so until here that's the introduction of today and if you have any questions that then we can talk a little bit hi uh I had a question with regard to um and from my whatever I could understand from the diagram that you showed uh just to extrapolate from the diagram the understanding would be wrong so I just wanted to clarify there was a plate and there were all the ingredients in the play and the plate was correlated to Cheta and the ingredients were correlated to the cheetosika so from that what I extrapolated and understood was that data could be like awareness their awareness and let's say Checkers because the quality of that awareness and so when you say different Consciousness not in the reference of like high Consciousness and other that kind of thing but the quality of the Consciousness is coming only from the Jesus because is what I take back maybe I'm wrong but the tipa itself is Bland and is similar or it has the same quality is that the right understanding of that and not correct yes yes thank you very much Yes actually you are very much ahead because those are informations that we are going to look at in the coming sessions where because today we are only looking at an introduction of what we are going to see so we haven't got into cheetah and chitasika itself but you are right cheetah itself is characteristic it's just only the bear knowing of an object it's just a bare cognition it only takes an object and chatasika itself it really does give the color of that consciousness so if that Consciousness that they are knowing so because every cheetah must have an object so it because it's characteristic is to know is to demand knowing of something no so there must be something for it to know so that object uh so that we it has an object yeah so the the ingredients itself give the color if it is associated with craving then it's a lower mulachita it's a it's a Consciousness that is uh based on I mean it's a craving rooted Consciousness in that case then uh then it defines what kind of Consciousness it is now it might be a little bit uh confusing right now because we haven't looked at those information so I see some faces like I don't know what you're talking about that's okay because we are we are going into details uh Thing by Pink in the coming session we are going to Define what is a cheetah we are going to look at all the ingredients one by one and we are going to look at their combinations um uh what combination makes what kind of cheetah what kind of Consciousness but you are totally right just just for my um understanding um would it would it be wrong therefore when when you said like you know different Consciousness would it be uh wrong to say that uh it's actually let's say we moved to size different data stickers and not different I mean because conscious Consciousness like if you think is broken into cheetah and says that is kind of not constant but constant and the chase Africa is the one that's that's differentiating so then there is different Jesus speakers then when when you say listen Consciousness I mean maybe um I think uh correct me if I misunderstand you so uh how I understand you is like cheetah is always the cheetah and what is different is the mental ingredient is that what you mean right okay so now as we as we say that cheetah and chitasika they always arise together exist together and pass away together okay so it arrives so this cheetah that has this kind of ingredients it arrives together with this ingredient it exists and then it pass away to together with that those ingredients and then another cheetah arrives with different ingredients and it exists and then it passed away and then another cheetah arrives but then cheetah itself all of those cheetahs that arrived and passes away have the same characteristics of bear knowing yeah okay so they are not the same cheetah because the the ingredients are different they arise and passed already that the other one is gone and another one is there so so therefore they are not the same cheetah although they have the same characteristics does that answer the question okay thank you welcome okay edit please so my question is related to the history of the abidana basically uh in two places um in this book are also some big body translation he says that the epidemi was introduced in the third Council so I was wondering when you mentioned about the first class that the teaching itself was recited only in the third Council was separated out or what happened I I don't really get like uh or was the teaching the abidama teaching preserved and then just introduced in in the third Council and why wasn't that three-sided in the first console then um um okay so about historical account there are always some different debates but uh as far as I know is that the abidama teaching has been uh since the time of the Buddha the Buddha himself taught it but the Buddha taught it in the heavens so I think maybe some of you might my I didn't want to mention about this because it's it's uh something so concrete so about us but then it comes from like like the heavens what like some people might think like that so I didn't want to mention this in the beginning but um but this is also uh part of the the where I come from so I would just mention it a little bit that when the Buddha was alive then he in one Wasa he went to the Heavens to give teachings to his mother his previous mother yeah I think we all have heard of of this uh story so there he taught the abidama in the heavens but then every every day the Buddha had to take lunch so he came he then he he came back to the human world and that time vendor rosari Buddha was serve him foot and then because is the second to the Buddha in terms of wisdom yes we all have heard about that so he he understands those are the Buddha during the meal he will tell Ben Rosary Buddha oh today I have taught this and this and this and that in a brief version yeah so whenever sorry Buddha because of his wisdom faculty so strong he understood what the Buddha had taught and then Vena Rosario Buddha then go to his 500 disciples and he taught the abidama to the disciples so therefore there are uh different uh um like people who say that oh this is not the teaching of the Buddha and then the some some said and this and but actually the Buddha taught to veneros and the version that we get now is the version that venerosariputa taught to his disciples these teachings are also the part of the teachings of the Buddha and as far as I know it has been recited also in the First Council only in the in the in the um categorization I mean the the dhamma is classified into different classifications we know the nikayas later yes we have the tipitaka so in this different uh classifications then uh I have heard from a teacher that the tipitaka classification came up uh after the third Council but it is only a matter of classification it's not a matter of the dhamma itself now why do people say that why do some people say that there are um the abidama only happen I mean it's only added in the third after the third Council that's because there is uh this book The I think it was the pugala pinati uh this book or the Qatar sorry sorry the catalog to the points of controversy this book is actually the record of the controversial point of the Sangha like like when the understanding like in the very beginning uh when this when the Sangha split after the Buddha passed away in some hundreds of years and when before the Sangha split there was actually only um a disagreement about the vinaya about the rules and regulations but then after that then uh the with time then there are also disagreement between the uh between the community about the dhana itself so therefore the third Council was held in order to verify the authentic teachings of the Buddha and at that time those controversy points are being added in the katawatu and that that book is included in the abidama I don't know why but it's included in the avidhama pitaka so that's um I think that's how I understand but I will confirm and ask my teacher again but again this is um I think it's really for me and not the most important point because even if the Buddha himself did not talk venerable sari Buddha is so wise even if he taught it I would say that this is a treasure and then whoever even other other hands or other great teachers taught it and it is according to the Buddha's teaching then I I think it is acceptable and also I would say when we go into details of all this information then we will know that then you you can choose whether you think that it is acceptable or Not by the time we can judge by ourselves after we look at the material yeah I I have to mention I I do not have the outside I'm really really uh on board so it's it's just something I noticed that in some places I see that they say that it only was introduced in the third concert yeah sometimes like uh you know like historical record like I really can't say too much about that but um yes as far as I know and and also this is according to the terravada record no because maybe some other tradition they also have their version of abidama then maybe they have another explanation that which I don't know yeah okay thank you edit so um Ada please um so my question comes from near the end of your presentation so it may be something we discuss in a future class um but my my simple understanding of reality is that it is that which is real is all things that we experience directly uh and so when we talk about the causes of experience like the eye sensitivity and the contact and so on um I'm I'm wondering what you know when you say are referring to the rods and cones in our eyes and the you know the matter there um are those what what sort of reality is that is that I would imagine that like speaking of our rods and cones or even like the you know sort of basic matter from a like a physics perspective is still conceptual uh but I don't know maybe that's not the case so I'm sort of you know the the sort of basic things that make our experience happen what uh what sort of reality is that yes so when I said about um the eye sensitivity that very little uh material property it does not arise alone so we we mentioned also about kalapa yes so inside of kalapa it's also not only one material property in chapter six we're going to get into details about all kinds of matters so in each calapa there are different mental material properties inside there so it arrives together okay so but because it one one thing like one material property just like the chetasika one cannot rise alone either rise together the chitasikas a group of Rise together with the cheetah their eyes together exist again and pass away together in the same way uh kalapa also in in it consists of different kinds of material properties in there so that which makes it uh uh an eye material material property you know not a not a tongue let's say material property no like tongue sensitivity eye sensitivity is different from tongue sensitivity because the kalapa itself the ingredient inside there is different yeah so that makes them different so when I say the roths and cons I'm just trying to say where they are more or less located this material property but not exactly the rod is the eye sensitivity or the cons of the material is the eye sense to be not like that because they are groups of different material properties that come together and um and they have different functions different ingredients and so um yeah in chapter six we'll go into details about that but I don't know if I answer a little bit of your question yeah yes a little bit thank you okay yes uh Claudia please yeah my question is um like they arise together but the characteristic is is a matter so the characteristics is what sorry they are constitute of matter of calapa is that correct from what I understood uh okay can you clarify this one to me because in my mind the sure so this is what happened yes okay so um what we call a human is a combination of mind and meta so we have mine and we have this physical meta yes yeah so this is let's say two things although they are related they are related but they are two things they have different nature and mine is further um divided into cheetah and chitasikas are the ingredients they arise together exist and then they passed away uh together so what kind of cheetah is available and what kind of ingredients are inside those cheetahs and we are going to look at it in chapter one and chapter two it will become very clear and now above material property although it is related to the to the mind we are going to deal with it a little bit later in chapter 6. so so if I understood well when uh arise then because they arise something in the matter happened is that correct so they let's say um [Music] but they are related they are different yeah they're totally different but they are related for example when someone is uh uh it's very shy then the face get red so that's totally because of the mind because I'm so shy and this becomes red yeah so because of the mind then something happens in the physical body that day because they are related so yeah that also happens but not all of them are related to mine there are also different classes of meta that arise because of different causes then in that that one we will come into very very detailed in chapter six okay thank you very much thank you for your teaching welcome thank you and Bob please oh yeah um uh one thing that I just think is interesting about abidama it's not really question but uh these ideas about Ultimate Reality and uh conventional reality uh maybe two thousand years after the abidama came out a western philosopher David Hume really discovered this idea and called it bundle theory about 200 years ago they rediscovered this idea of cheetah and keep the zika they called it intentionality and I just think it's really amazing about the dhamma that the Buddha and his followers they were already having these ideas in these discussions 2 000 years ago and then when it finally was rediscovered in the west everyone treats it like it's this this amazing new discovery and I just want to just bring that up yes yes it's very interesting yes so I think um uh the Dalai Lama he has his mind and Life Institute he works very closely with the scientists I think maybe you have all heard about it and so yeah there are a lot uh still for science to discover and many that the Buddha already explained and so it's interesting yes to see how how this the the discovery and things just confirmed the teachings and all these things now yeah thank you for sharing okay yes uh Mila just a quick question so uh one cheetah is paired up with one cheetah Seeker at the time right because you were saying it's mental ingredients plural um to clarify this point first yes so one cheetah let's say imagine it as a Dish as a salad so this salad contains lettuce and tomato and onion and carrot and dressing and salt and pepper and everything so the chitasika is the bowl and the mental ingredients are many kinds depending on what dish if we are cooking let's say a salad then it's a salad if we are cooking let's say a soup then it could be with uh I don't know pumpkin cream and and other things no so so not only one cheetah and one cheetah so one cheetah and manichitasikas so there are a basic number that there are some chetasikas that are always there it comes with every kind of uh cheetah that's the basic group to make the Consciousness work because they have different functions yeah then they have sometimes have other ingredients that to make it uh a different color let's say that if it is a um wholesome cheetah if it is a cheetah with uh loving kindness then it has the green ingredients with loving kindness plus the basic ingredients no and then for example basic ingredients I will just mention so that it's clear let's say attention so without attention you cannot be loving and no cheetah Works without attention yes so those are one of those that are uh always that are always there in every kind so there are these groups that we're going to study them Group by group like what always are there some are occasionals and some are specifics and they arise at the same time basically the cheetah okay yeah arise together exists together and pass away together okay thank you welcome anybody else so if um we have no more questions today then uh we will see you again next Saturday and I look forward to getting into the content next week we are going to look at the four ultimate realities and then we hopefully will start looking at different cheetahs okay so thank you very much everybody so I would like just to thank you just to close by uh saying uh [Music] may this effort of um studying the dhamma together the conditions for the attainment of Nirvana foreign okay thank you everybody thank you so much thank you see you next week thank you