I really do think that I can get here at 8.15 in general. But this morning, both the pay and resource took so many things to do. But thank you for coming on time. So it's all right. I'd like to continue to try to meet at 8.15. arrived at hand myself. So, could we turn to Karaka Let's start at card 10 again.

[01:05]

So card 10 says that There's this form of being, which is called intermediate being. It exists between a biotetic system. And a perfect system. That exists, it is called, what do you call it? What do you call it? What? [...] And that could also be called what?

[02:31]

It's state of being, but it's also state of consciousness. It is called, in third existence, it is called what? Jati. Baba or what? What? Upapati. Baba or Upapati Chita. Where it means, Jati meets life. Chinese character, this Chinese character means life and birth. We say birth and death, death, use this one. Birth, life, existence, and also coming up. Upapati means something arising.

[03:34]

But when they say give rise to the bodhisattva citta, bodhisattva mind, they say Bodhicitta Upapati. So it's a birth, but it's also giving rise to birth to the Bodhisattva mind or life. But this isn't usually used for life. Upapati is not used for life. Whereas Jati is used for life. Jati is used for life. So in between these two kinds of existence, This is what is called middle and different. Antara. Which means in between. In between existence.

[04:35]

Or in between type of consciousness. And in Antarabhava, Maranabhava, and in Jatibhava, all of them are five skandhas are there. That means that, autonomically speaking, you'll find the usual kind of stuff.

[05:43]

So there'll be, what do you know will be there? Pardon? Color. Form. Color. Form. No, I'm not mistaken. Does every moment of the kamadhatu have color in it? Yes? Could you speak up, please? There will be ten mahabhumukas. There will be ten mahabhumukas. So you know, in death consciousness, you know, at least there's ten mahabhumukas. In birth consciousness, at least ten mahabhumukas.

[06:45]

And in intermediate being, at least those ten. do you know it's there in some of these states? Yes? Unwholesome? Unwholesome? Unwholesome? Where did you hear that? Yes. But what? Why don't I agree? Anybody? Do you know what he's talking about?

[07:53]

He was going to say that in birth consciousness there must be the two Hakushala Mahabhumikas. Do you know what the two Hakushala Mahabhumikas are? Do you know? Do you know? Do you do? What? Yeah. Oh, you did? Okay, good. Do other people, do you know what they are? The two Hakushala Mahabhumikas are what? What? Disrespect and indecorativeness. So those two dharmas, which are called ahri, which means lack of... Let's see. Kri is lack of... Kri means you have some respect for yourself. Ahri means you don't have any respect for yourself.

[08:54]

In other words, you think you can do anything. And apatrapya means... You have some sense of what will happen in society if you don't take care of your behavior. But you have some sense of acting according to his decorum of the situation. So Jim was suggesting that there would be those two kushala, ha-kushala mahabhunikas. Now those two, if you have those two, you know the state is ha-kushala, not good. And I asked him why he thought they were there, and he said, because death is always defiled. And I said, well, why didn't I agree with you? Yeah. Um, it could, you know, if there's any unwholesome dharmas, those two will make sure that it's unwholesome. Those two are there, it'll be unwholesome.

[09:56]

Can anybody explain why? If those two are there, it'll be on Holson. And before we go on to that, could you, you want to say something? Right. Not all the filed states are crucial. Some are neutral. Yes. There's a thing called defile neutral. So you know there's some defilement, but you don't know if there's the Akushla Mahabunukas. As a matter of fact, if you think about Buri, you might be able to see that Akushla Mahabunukas probably wouldn't be there because

[11:03]

What does decorousness mean at the point of conception of life? What's a decorous way to do that? There's no decorousness, really. It's more on the level of more primitive phenomena. Primitive in the sense of more basic emotional material. Like anger. Anger is not necessarily kushala. Pardon? Decorousness has to do with rules, right? So, rules and also self-respect has to do with rules. So if you violate these two, that means that you're committing things on a... in a sense, a less primitive level.

[12:04]

Or it may be less primitive, but more gross. So to be undecorous, a lot of people may be sitting in this room right now who are angry that no one's being particularly undecorous. For anyone to do something undecorous, like take a table over or something, that would clearly be an act of it. There would be lots of emotion behind it. But there can be plenty of emotions without being undecorous or disrespectful of yourself. But it is possible to be a monk, to follow the precepts very carefully and not break any of them and be wailing away emotionally all the time. As a matter of fact, that's one of the advantages of the precepts is that it makes it possible for you to really get into your emotions and really experience them fully because there's no problem as long as you follow the rules. You can say no problem. But anyway, you're relatively safe if you follow the rules.

[13:08]

If you start breaking the rules, then you can say that things are getting a lot of control. And maybe you should give yourself quite as much license. You should start closing down a little bit or something. Your experimentations are, you know, your Erlenmeyer flasks are bubbling over during the rectal laboratory. So maybe... You do have some say in the matter. Indecorously? Inappropriately? Right. Um... Well, we talked about this some time ago, too, and that is that, strictly speaking, the akushala is committed by the person, not by you.

[14:16]

So, if someone does something that you think is inappropriate, and they do not think so, they are not committing bad karma. However, them not thinking so doesn't, you know, it doesn't count if they just don't pay attention. They examined the situation and would not see, if they looked very carefully, and they would not see that they're doing anything indecorous. In fact, they wouldn't be. So, say, well, how about taking a monk and moving a monk to an unfamiliar culture? And there they do things which are... not appropriate for that society. But you see, that wouldn't work because that wouldn't work right off because the monk's self-respect might not be, even if they did something inappropriate for that society, it has to do with their self-respect.

[15:20]

So they go together. It's not as though you can commit an unwholesome act if you don't already know yourself that it's not appropriate. They go together, you see. So if the monk actually thought If the person actually thought that what they were doing, they had self-respect for themselves, they think they're a good person. And thinking that they're a good person, they're doing what goes to the good person. Then they can't commit an unwholesome act. You say, well, what about a person who just hasn't learned yet the rules of society? who just hasn't learned them yet. Well, that person just not having learned is not unwholesome. Unwholesome, in other words, you see, is rather heavy.

[16:25]

But that doesn't mean it's not defiled. There's plenty of defilement. For example, an adult who hasn't been able to learn your rule They go along and they do stuff like this. And you say, I think that's inappropriate. And they feel, well, I think I'm a good person. According to my system of understanding what a good person is, that's all right. So, but the fact that you don't think it's appropriate shows that probably that person's doing it. That's considerable defilement. If you don't have any defilement, your actions, other people won't think they're wrong either. But to do unwholesome acts, you know it too. It's getting to the scale where you know it's going against your rules, and you're not doing what you think you could do if you were taking care of yourself well.

[17:27]

That's unwholesome. It's getting a little heavier now. You're not talking anymore about, you know, kicking your nose and you think it's all right, but somebody else doesn't. Are you being a little bit rude to someone and not taking care of something very well? Are you talking out of turn? You yourself, that's not a rule for you. You don't think that that's unwholesome. That it's defiled because other people think it's inappropriate for you or for anybody. So unwholesomeness is not only, of course, there's a defilement there too, but you even are going over your own borders, your own rules. You don't think it's appropriate to pick your nose, and you're picking your nose. You say, I don't respect myself enough to keep my finger away from there. You say, oh, what's the point? It's one thing to go, to say, to do it, and say, oops.

[18:33]

You still do it. Still do something appropriate, but you say, oops. Oops is different than, what's the point? Who cares? See the difference? Anyway, everybody has some moral system. Every common person, every worldly person has a system. And they can violate it. Everybody understands the relationship between certain acts and certain results to some extent. Within that system, whatever that system is for you, if you violate it, that's called unwholesome. But a lot of other people have a system and they violate it, but at the time that they violate it or get into almost violating it or whatever, they're ashamed that they do it. They're ashamed, and they do not think this goes along with what they think of themselves. This violates their sense of themselves and violates their sense of appropriateness, certain thoughts. Other people, there's no violation, even though they know it's going over.

[19:36]

In both cases, you know the rules, you know the boundaries of appropriateness and lovely behavior. In one case, you say, so what? In another case, you say, well, it doesn't matter, but something's wrong with me today, at this moment. Yeah. Could you speak up a little bit, please? I think you'll be going deaf. Sure, sure. That's right. If you go to another place and you don't know that you're going to another place and that the rules might be different, your mind is obviously rather defiled.

[20:39]

Anybody who wouldn't be, even if you come into somebody's house, you know, in this culture, you sort of, you know, this is a new place, so what's happening here? What do they do here? And they say, well, how do you eat here? An undefiled person would probably, if you excuse me, figure out, they would deduce, they would investigate, try to find out what the rules were. They wouldn't be so proud as to say, well, I'm English and these people are Africans, so I'll just eat the way I eat. And if they don't like it, that's too bad because I'm civilized and they're not, or whatever. Or I'm American and these people are Japanese and they sit on the floor and eat with their funny little sticks and I'm going to use a fork. That attitude is arrogant. It's not necessarily unwholesome because you yourself actually think that you are actually very appropriate and they're not.

[21:41]

So it won't be unwholesome for you, but it'll be defiled. However, you can go to another culture where you don't know anything. And if you go in there like you don't know anything and act that way and try to find out, things will go very nicely. They'll see it. They'll appreciate it. Higher or lower. I mean, not higher or lower, but more developed or less developed culture. If you go to Japan... You don't know what to do, but if you really sincerely act like you want to learn what to do and, you know, you're not acting like you do know what's happening, they take very good care of you and so on. And also in our culture, going to certain areas where the culture seems to be sort of more, what do you call it, ad hoc, sort of made up daily, there too, if you just walk in, you know, like I saw these people down at the bay yesterday. They were sitting there smoking various things and drinking various things and listening to the radio.

[22:43]

And they were just sort of, you know, I couldn't exactly say that they didn't have a culture they do, but it's like, it's like you could just, you know, you could just like say, okay, the one you did today is off. Okay, tomorrow we're going to do another one. They're just sort of making it up as they go. They're not committed to that style at all. If you changed their clothes and took away their, their, uh, radio and gave them something else to work with, they just would all be different. Whereas on the other hand, I heard about this during the bombings in England, before the airplanes dropped their bombs, but when the fire sirens are going, the guys are still playing cricket, you know, in their white suits. Play the last minute, and everybody's running into the bombshellers, and then they go, when the bombs start hitting. And they'll go back and play cricket, you know, I mean, it's not that cricket's better than sitting by the beach, smoking very thin and doing very thin, but anyway, there's more commitment there.

[23:50]

But in both cases, if you walk into one, if you went up and sat with those people by the beach and just went and sat down and acted like you knew what was happening, they would ostracize. You're going to be very defiled if you do so. You'd get in trouble. Same way if you went into the cricket match without asking how you play cricket. So whichever direction you're going in culture, if it's not your own, you don't know what's happening, you have to check it out. So if you check it out and you act very humbly and try to figure out what's happening, I'd say that's an undefiled attitude. And you work out very well. But even if you just walk in, it might not be defiled. You might think you're doing the right thing. I mean, it might not be unwholesome. So unwholesome is... Well, it's intentional plus also you know that the machine works a certain way and you're intentionally going away that the machine produces bad results.

[24:50]

Whereas the file, you're not really clear that the machine is going to produce bad results. And in fact, it doesn't clearly produce bad results. That's the thing about the file. The file states are not so clear. It's not like you put your cord in the machine and you get out the answer. where it's unpleasant actions, you know, because you've seen it. It's your system. You know how it works. You know, I'm putting this in, and I'm going to get this result, and I'm going to do it anyway. Defiled, you're not so clear. You just sort of get more of a blur. The other one's blurred, too. It's really blurred. It's so blurred, there's such a tremendous blur pushing you around that you say, I'm willing to go ahead with it even so. That's a real blur. Like jumping off a building or murdering somebody. The other case is more like you accidentally murder somebody or you accidentally fall down the stairs, supposedly accidentally. Obviously, you're not paying attention. You're not thinking about what you're doing. But it's different to intend to kill somebody or to bite because you're being stupid and not driving carefully to run over somebody.

[25:58]

It's different. One is clearly defiled. The other is defiled and very unwholesome. you will watch and you'll see this big hammer come down and crush you. First case, you won't get crushed the same way as the second case. It'll be lighter because it's not defiled and intentional breaking of the rules. So birth is not like murder or various other things which go against human values. As a matter of fact, it is the essence of human value. It's delusion. This is how we make birth This is how I make light, this kind of state. And what we do is before it here. What are you going to ask me to?

[27:07]

The neutral state can have a lot of power, yeah. This is an under-filed neutral state, too. This is under-filed neutral. This is under-filed neutral. This is defiled neutral, too. These are very powerful states. I mean, they set whole lifetimes, in a way. However, they don't... They don't produce nice, clear results. A lifetime that follows this birth is not a clear result. It's a life. It's a powerful thing to do. But, you know, whether you're going to get beaten all the time, or riding a sedan, or whatever, it's not clear. Right. Yeah. Those subtleties are determined more by Poulsen family. An unwholesome karma.

[28:14]

Yeah. But it's not the problem. It's anger there too. It's anger just before you enter the birth consciousness. You're angry because you can't consummate your sexual desire. And this is called undefiled. The whole state called undefiled.

[29:16]

But, strictly speaking, of course that's not undefiled. Those states. So it must be a mixture of the two. I think we've come today. They don't understand him. They're over here. They're not dead yet. They're over here. Pretty soon they're going to get fed up. No, not death consciousness. You're not supposed to have sex either. You actually want to get rid of his body. you've lost interest in, either you've lost interest in, well, either you've lost interest in the objects of enjoyment in life and or your body, your lifespan is coming to an end.

[30:32]

In other words, you know, we talked about this before too, is that there's four ways to die. There's two sets of four ways to think about death. And one is in terms of what gets exhausted when you die. One thing that can get exhausted is the lifespan itself. In other words, the body starts to deteriorate exponentially at a certain point.

[30:59]

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