菩提道次第广论手抄稿:旧版第七十四卷A面
（手抄稿 第十册 p41）[00:07]
发现到最后变成什么？是弄假作真。
其实啊！假定我早一点弄假作真还好，我根本就没有认得这个假呀！结果还没有认得之前，再加上旁边告诉你：“喔唷，你要假借修真。”你本来就没弄清楚，说不定有一点希望，到那个时候，你再把它弄假作真，我们一天到晚这个。然后自己觉得：唉呀！吃嘛要吃得好好的营养，然后跑得去拜多少拜，我要晚上不倒单，要做这个……忙了个半天。然后你看这个人不行，那个人不行，我一天到晚念几万声佛，我晚上又不倒单，我又持戒，他又不行。啊！现在我想想真觉得可笑，也感觉得痛苦。所以我现在告诉你，这种话也可以说都是我错误的经验，我幸好看见这个佛菩萨的慈悲，告诉我这个道理。所以我只能说，我把我的痛苦的经验和盘托出—注意！有心学佛的千万不要学我这个。它这个正确的道理都在这里，如果你能够真实把握住了，问题一定解决。[01:16]
(p42) 今天请翻到《菩提道次第广论》173 页，就是现在我们把第一个，说这个集谛门当中，生死流转，第一个烦恼，烦恼的内容已经说过。那么它怎么会集业呢？怎么会集业呢？[01:55]
p. 173 (3)
b How you thereby accumulate karma
【第二彼集业之理分二，】
这个就是集谛当中，这个“集”的意思就是造集、集起来。通常它意思就是说，凡是一切有漏的种子，能够造聚感得生死轮回苦性的这个特质，这个叫作集。那么集里边通常我们，生、集、因、缘四相，这个我们现在暂时不去说它。总之，由于这样的一个内容，一个法，它就会感得生死轮回，换句话说这就是苦的因，那么关于这个道理我们了解一下。[02:56]
1. Identifying the karma that you accumulate
【① 正明所集之业，】
先了解说感得生死轮回的因是什么，是业，先说明一下业是什么。以前我们曾经谈过业，曾经谈过业，只是说明业的特相，说业决定一切，然后增长广大，做了不会失去，不做不会碰到，但是业的本身是什么呢？那个时候并没有说明，现在这地方了解了。[03:34]
2. How you accumulate karma
【② 如何集业之理。】
(p43) 怎么集起来的？现在看看。[03:41]
(a) Karma that is intention (b) Karma that is the intended action
【初中分二，① 思业，② 思已业。今初。】
看解释。[03:46]
The《Compendium of Knowledge》: What is intention? It is mental karma that involves the mind; it acts to engage the mind in virtuous, nonvirtuous, and ethically neutral activities.
【◎ 如《集论》云：“云何为思，谓令心造作意业，于善不善及无记中，役策心为业。”】
这个“思”，思就是我们通常所谓的心所法之一，这种心理状态。这一种心理状态，使得我们的心意去造作，就是这样的。我们心里想：欸！看见了，这欢喜这东西。那时候我们心里面就会欢喜，然后我们就想办法去获得这个我们欢喜的这个东西。你讨厌，那个时候你会觉得要去排斥你所讨厌的东西。所以我们种种的行为，都由于这种心理状态而来。或者你不大欢喜，你就想办法：嗯！怎么办法去逃避它，就是这样。辗转地由于这个相关的想很多—心理，这种是思。那么这一个思，就是在造了种种的心理的行为，身心行为，这一个行为会感得善、不善、或者无记。什么是无记呢？它就是没有办法分别得出来是好、是坏，换句话这个力量比较弱，这个力量比较弱，这样，那么这个叫作无记。这一个心理状态叫作业。[05:32]
Thus, intention is mental karma, a mental process that moves and urges the mind with which it is associated toward objects.
(p44) 【谓令自相应心，于境转动之心所意业。】
就是此说自己的“相应心”，自己的相应心。什么呢？就是你这个所起心动念的这个烦恼，跟你心里边行为相应的，这样的相应心，这样。那么这一个心里边，对于所缘的境界，譬如说你看见：欸！这个你欢喜，然后呢，你心里面就跟着它跑了。那么那个所对的境界，你就会心就在这个境界上面去东想西想，所以攀缘这个境界，那地方所谓的“转动”，这一个心理状态，这一个心理状态叫思，这个思就是心的业。[06:33]
Karma that is the intended action. This is the physical and verbal action motivated by intention.
【第二者谓彼思发起身语之业，】
那么其次呢？就是由于你这个心里的这种思心所，紧跟着身、口啊，就跟着种种的行为来了，那么这个叫作“思已”后所发起的。[07:01]
The 《Treasury of Knowledge》: Karma is both intention and what intention produces. Intention is mental karma; What it produces are physical and verbal karma.
【《俱舍论》云：“业谓思彼起，思即是意业，彼起身语业。”】
下面又引《俱舍》，换句话说，各家各派的说法，指这个特点都是这样。业是什么—“思”跟“彼起”。思本身我们了解了，彼就是思所起的。所谓思就是这个意业，彼起，起的什么呢？这个由于这个思而引起的身、语之业。这个文字是这样，那么这个内 (p45) 心的状态，我想我们很容易地明白的。你看见了欢喜的，你就想去获得它，因为想去获得它，你就站起来，要走过去做种种行为，然后呢你会开口说话什么等等，目的无非是怎么样想办法获得你的东西。所以说“思、彼起”，整个的业的内涵，就是如此。[08:12]
The Vaibhāsikas divide physical and verbal karma into two types, the perceptible and the imperceptible,
【于身语业分为二种，有表无表。】
更进一层，说在这个身业跟语业当中，又分成功二类：一叫有表，一叫无表。什么叫有表呢？有一种是可以表示出来的，有一种没办法表示的。意业本身没办法表示的。身业的话，譬如说你站起来走路，你讲话，那个是表示得出来的；但是有一种就没办法表示的，那么这个叫无表业。这个 [08:54]
and hold that both types always have form. Vasubandhu refutes this, asserting that physical and verbal karma are intentions that work along with perceptible physical and verbal behavior; thus, both forms of karma [intention and intended] are actually intentions.
【婆沙师许唯是有色，世亲论师破之，许为与身语表俱转之思，故二种业俱说为思。】
那个就是不同部派的见解不同。所以见解不同的话，由于他了解的程度的深浅，那么这一个地方我们不详细说它，将来我们如果深一层地正规地去学的时候，或者学《俱舍》、或者学唯识，它这地方都会有详细的说明。所谓“婆沙师”就是有部，有部通常说婆沙，他是说一切都有，他就是比较偏重于基础方面的。那么到后来一步一步地深入，而世亲菩萨的话，我们晓得那就是大乘，进入大乘唯识的。那这个婆沙师说这个都是色，不 (p46) 管是有表、无表都是色法。什么叫色法呢？那就是我们看得见的有质碍的，因为身、语的确，你可以，身体的行为，你可以看得见，嘴巴讲的话，你可以听得见，所以有所对的，可以表示出来的都是色。[10:22]
那么世亲菩萨怎么说呢？说不是，这是什么？“与身语表俱转之思”，说这个业，是跟身业、语业可以看得见的，同时的心里的这种思心所，这个才是，这个才是。那么，所以这两种，不管是有表、无表都说是思。虽然身语两个好像只是在外面的，但是它真正产生业，一定同时那个时候的心理状态跟它相应，所以虽然是身、语，却也是思，所以说两种“俱说为思”。那么这地方，我们关于这一点只要了解一个大概就行，或者已经学过会很深刻地了解，或者将来进一步去了解去，因为在这地方还并不是最重要的，所以我们暂且不去提它。[11:38]
In general, karma is of three types: virtuous, nonvirtuous and ethically neutral, but here we are concerned only with the first two.
【总业有三，谓善不善无记，此说初二。】
我们总共地来说，讲起来这个业，可以分成功三大类，那就善业、不善业跟无记业。现在这地方所说的集谛的当中业，见前面两个：善业跟不善业。那善业跟不善业这两样东西，能够继续造集轮转生死这个流转的，而无记它没有这个能力，所以这地方不说它。[12:21]
Virtuous karma is of two types, contaminated and uncontaminated. I will only discuss contaminated virtuous karma,
(p47) 【善业有二，谓有漏无漏，此明有漏。】
善业当中又分成功两部分：一种是有漏的，一种是无漏的。所谓什么叫“无漏”呢？它不会流落在生死当中，既然不流落在生死当中，并没有在生死当中流转。并没有在生死当中流转的话，它自然就说不上集，所以这地方只是讲有漏的。[12:50]
of which there are two types: that present in a noble beings mind and that present in an ordinary person's mind. Only the latter need concern us here.
【其中复二，谓圣人相续中有，及异生相续中有，此说后者。】
这个有漏的里边又分两种：一种圣人、一种是异生。圣人他还是会在生死当中轮转，但是他那个轮转，跟我们普通凡夫不一样。所以这个地方我们所说的“异生”就是凡夫，异生就是凡夫。凡夫相续当中的中有，“中有”就是中阴身，这个后面还会详细说它。所以现在这个地方讲的，就是指后者。那么换句话说善业、不善业、无记当中，无记业不算；然后呢善业当中有漏、无漏当中，无漏不是，因为它不会感得生死的。那么尽管有漏，圣人还是造有漏业，但是他这个感的生死，跟我们不一样，我们这里也不提。因为我们要避免的，就是避免凡夫被动的，你自己没有办法做主的，所以受苦；圣人他是主动的，为救我们，他并没有受苦，所以这个不在这里讨论。[14:22]
那么这个凡夫当中，那就是指的这个，所谓相续身心上头继续相续的中有，“中有” (p48) 是什么？前面一个生命结束，后面一个新生命没有感得的时候，这个中间这个。实际上这个东西，不是说我们前面死了后面未生，就是我们现生还是有，还是有，换句话这个就是生命的中心，是这一个东西。[14:54]
Nonvirtuous karma is karma that is nonmeritorious.
【其不善业者，谓非福业。】
另外就是，“不善业”是什么呢？就是反过来。[15:03]
Meritorious karma is virtuous karma in the minds of beings of the desire realm. Invariable karma is contaminated virtuous karma in the minds of beings of the form or formless realms.
【福业者，谓欲界所摄善业，不动业者，谓色无色地所摄有漏善业。】
这个里边又分成功“福业”，那么是欲界所摄的种种善业；还有一种叫“不动业”，不动业什么？色界、无色界。为什么叫不动？下面解说[15:27]
Similarly, the 《Treasury of Knowledge》 says: Merit is the virtuous karma of the desire realm. Invariable karma produces the higher [deities’] realms.
【如是亦如《俱舍论》云：“福欲界善业，不动从上起。”】
什么是福业？就是欲界的。不动呢？是再向上面色界、无色界，为什么“名为不动”啊？[15:45]
Why is it called invariable karma? In the desire realm, karma that should bear fruit while you are a deity may instead bear fruit while you are a human, an animal, or a hungry ghost; thus, its effect is variable. In the higher deities] realms, karma that should bear fruit at a certain level does not mature at levels other than that; thus, it is invariable.
【何故名为不动业耶，谓如欲界中，应于天身成熟之业，有于人畜饿鬼之身，而得成熟，果是可动。如是上界，应于此地成熟之业，除此地外不于余熟，故名不动。】
(p49) 那么为什么叫作“不动业”呢？就是说在我们欲界当中，本来你造的业，这个顺受。就是换句话，你下一生应该在天身当中，但是你临时万一有什么特别的因缘，啊！会改变，生不到天上去，生不到天上去，乃至于人道，乃至于堕落到恶道当中，这个果，可能变，可能变动的。但是你造了欲界、色界那个定业以后，那个成熟的时候，它绝不会变动的，不会变动的。[16:43]
我们中国有一个很有名的公案—梁武帝的太太。那么据说她这个临终的时候，那个佣人给她扇什么东西碰了她，碰了她，她临终时生了一念瞋心，于是她堕落了，就这样。如果说那一念不起来，她不一定是这个，就是这样。换句话说，我们为什么凡夫临终的时候，特别要注意不要去碰他，要怎么样，因为那个时候，这是他下一生升沈的关键所在。如果说你临终的时候助他一臂之力的话，引发他的特别的善业的话，他本来不可能到那地方去，他这个种子先成熟。反过来，使他痛苦引发他瞋心的话，他又改变了另外一个，这个叫作平常说欲界。不动业，没有，不动业不会，他感得了这个就是这个。[17:58]
Thus, the《Treasury of Knowledge》: Why? Because the fruition of karma on these levels is not variable.
【《俱舍论》云：“由于彼地中，业熟不动故。”】
就是这个不动业它所感得的地，就是色界跟无色界，它这个成熟的时候，它不会动 (p50) 的。[18:15]
那么这地方呢就告诉我们，所集的业，什么是业？现在我们也了解了，业的内容就是这个—思、思已，所以说就是我们的身、口、意。而中间主要的就是什么？思，主要的思。虽然身、口也是，但是这个身、口是什么？与我们的思心所同时一起生起的，就是这样。那么这个就是我们能感生死的所集的业就是这个，所集的业就是这个。如果我们要想得到善果的话，那么就应该在这个所集的因上面去努力，怎么样注意不要走错，不要走错。如果我们要避免痛苦的话，怎么样想办法把这个恶业避开，这样对这个概念很清楚了，那么那个时候你修行，就有了正确的认识，就可以修习了。[19:33]
p. 174
2 How you accumulate karma?
【◎ 第二集业之理者。】
这个业怎么个集法呢？换句话说，这个业怎么会感得生死呢？那么他这个地方告诉我们，怎么会集起来呢？还没有感生死，怎么会集起来呢？[19:59]
In general, noble beings create and accumulate only virtuous karma, yet stream-enterers and once-returners [noble beings on lower levels] may accumulate nonvirtuous karma. However, such noble beings do not accumulate karma that would impel them into a cyclic existence of either happy or miserable realms.
【总诸圣者，于诸善业发生增长。预流一来，亦有造集不善业者，然诸圣者，定不积集善趣恶趣引生死业。】
现在我们先看看，圣人是怎么样？他圣人造的一定都是善业，不一定是无漏，但是决定是善；那么他一定在那个善业当中，不但要作而且要增长。但是在这个圣人当中，预 (p51) 流、一来，“预流”就是声闻的初果，预流就是声闻的初果，“一来”就是声闻的二果，他那两种圣人，有的时候还会造不善业的。他虽然会造不善业，但是他一定不会造引生死的恶趣业，他引业一定不会造。我们前面说过了，引业跟满业，就是这个业有一种是引—─引导生死，有一种在这个所引的这个果位当中来满、圆满这一生的状态的。所以他一旦证得了圣果了以后，不管是恶趣、善趣，他这个引业他一定不会造。[21:38]
For, as Nagarjuna's 《Fundamental Treatise on the Middle Way》says: As the root of cyclic existence is compositional activity, the wise do not create activity that impels rebirth. Unwise are those who do. The wise do not because they see reality.
【《中观论》云：“生死本为行，故智者不造，故愚为造者，非智见性故。”】
下面引这个论文，同时也说明这个引业的内容。说生死的根本是什么？依“行”。所以在生死当中轮转的主要的原因是什么？行。行实际上就是业，不过这个地方讲的这个业，是特别造什么？讲的引业。所以真正的“智者”，有智慧的人—那个地方指的就是圣者；哪怕是证初果的预流果，最起码的，以及一来果，他绝对不会再造。凡是造的人都是愚痴凡夫，为什么呀？他智慧没有，没有见到这个我们的真实的状态，就是真如本性，空的本性是什么，见不到。见不到所以这个愚痴者，因为这样的关系，他就会造这个。[22:56]
Also, the master Vasubandhu says：When you have seen the truth, you are not impelled to rebirth.
【世亲论师亦云：“见谛无能引。”】
他见到了真实状态，他就不会再造这个业。那么所以上面这个引两个说明了，不管是 (p52) 中观龙树菩萨一系，以及无着菩萨这个相宗一系，这一个观点是共同的，佛法共同的，没有诤论—凡是圣者，他就不会再造那个引业。[23:32]
Consequently, as long as you operate under the influence of the conception of a self, you will accumulate karma that will impel you into cyclic rebirth.
【是故乃至自随补特伽罗我执而转，尔时容造能引之业。】
那现在就下面就说出来了。引业是什么呢？引业的特质是什么呢？根本是什么呢？他说：如果说你做任何事情，这个“我执”的行相还在，换句话说，你还没破这个我执，你随着这个我执的这个行相转，那么那个时候，你会造这个能引的引业。是预流果最起码的是见到什么？见到：哦！原来“我”这个东西没有的，是见到空性，通常我们说“人我空”。哦，这个“人”，我们把它看成实实在在的，他一旦见了道、见了谛以后，发现这东西没有真实的我在。既然没有的话，自然而然他就不会再为这个东西空忙了。所以他下面的习性虽然在，他还是不知不觉当中要做一些有漏善恶之业，但是对于“我”这个行相，他已经真正见到了，他绝对不会再为它忙。而我们呢？因为不了解，所以处处地方，一天到晚忙这个东西。所以这一个东西是什么？生死的根本，所以这个地方指的行，特别是指这个而言。[25:10]
Once you have perceived reality—that is, selflessness—you may still be reborn in cyclic existence by the power of former karma and afflictions, but you will not accumulate any new karma that can impel such rebirth.
【现证无我真实义已，虽于生死由业烦恼增上受生，然不新造能引之业。】
(p53) 下面又说了，他见到了这个“我”的特性，“我”的特性什么—空，原来找不到我！只是由于这个五取蕴，在这样的因缘当中，辗转地相续相生，前后相续，而这个里边找不到我们以为的这个“我”在，找不到。所以一旦已现在亲证了真实的状态—这个里边没有我，这所谓见道、见道；但是呢他这个无始以来的业习气还在，所以这个业的习气还在，不知不觉当中，仍旧会跟着这个业的习气。所以虽然生死当中由业、烦恼增上，这个力量还会受生，但是他不会再造新的“能引之业”，新的能引之业。[26:22]
关于这个道理，下面用十二因缘流转的时候，会非常详细地说明，非常详细地说明，所以这里我就不特别地解释清楚。等到关于十二因缘流转清楚了，你回过头来一看，非常清楚。说我们起一心、动一个念头，那个就是留下一个种子，就是一个业；但是这个业种子，能不能感发将来的果，换句话说，这个业会不会到最后引导你在生死当中流转，还要一些什么条件，什么原因，那个留到下面会很仔细地说明。你认得了这个，那么将来所谓引业啊、满业啊什么，这一些道理，我们就很清楚了。所以这个地方我们先把这个真正主要的，他要所指出来的，大概有一个认识，我们继续看下去。[27:30]
As 《Asangas Levels of Yogic Deeds》 states, stream-enterers and once-returners do not assent to the conception of a self, but rather reject it—in the same way the strong overpower the weak.
【预流一来，亦能不忍断除我执，譬诸强力制伏羸劣，】
(p54) 那么这个预流、一来，他还是会在生死当中流转，也就是三界之内流转。实际上呢，他有力量可以断除，他可以不流转的，所以他“亦能不忍断除我执”。而就像大力量的人制伏比较差的人，这个力量很大的人，平常就坐在那里显不出来，他也觉得懒懒散散，但是他一旦用起力来，这个力量很大。所以这个预流果见了道以后，他真正在很用功的时候，在正观空性的时候，他就安住在这上头；可是平常出了定，在生活其他当中，这个习气还在，就是这样的一个状态。所以在这一个状态当中，他还是会流转，但是他要认真提起来的话，那他可以制伏那个习气的。[28:38]
这平常我们也是一样，我们现在晓得了一件事情不好，然后呢你的的确确，确定晓得这个不好，当你精神提起来的时候，那一个境界现起的时候，你挡得住。我想我们都有这个经验，说我不愿意这样去做，努力，然后呢这个境界引诱你的时候，根本它没办法动你。等一下你过了一下，精神又不好了，懒懒瘫瘫呀，这样，到那个时候境界现起的时候，你就挡不住了。那么我们在闻、思慧上是如此，他修证慧上刚开始的时候亦复如是，就是这个道理。[29:20]
【《瑜伽师地论》作此说故。】
论上面告诉我们。[29:40]
Hence every ordinary person—from the highest level of the supreme stage of the Mahayana path of preparation on down— accumulates karma that impels rebirth in cyclic existence.
【是故造集能引生死业者，谓住大乘加行道上品，世第一法以下，一切异生。】
74A Commentary
English LR v.1 p.304 (COMMENTARY V1. P52)
In fact! If I had worked on the false and misconstrued it to be true earlier, that would not have been that bad. But the problem is I never recognized that these are false! Consequently, since I did not recognize them earlier, and adding to that, others would tell you, "Oh-yo, you need to use that which is false to cultivate the true." Since you had never figured it out clearly, perhaps there might have been some hope before. But by the time [others tell you this] and you work on the false while misconstruing it to be the true, you would cling on to certain things all day long. You would feel that for yourself, "Ah-ya! When you eat, you must be well-nourished. And when you prostrate, it has to be so many number of times. At night, you must practice to not sleep. You must do this other thing..." You would be busy for these all the time. And then you would look at others and see how this person is wrong and that person is wrong. But for me, I am reciting the Buddha's name tens of thousands of times, I am practicing to not sleep at night, I am keeping the ethical disciplines and he is not capable of doing these things. Ah! Now that I think about this, I feel that I had been so ridicules and I also feel quite miserable. Therefore I want to tell this to you now, what I have said are the wrong experiences that I have had. I was fortunate enough to see the compassion of the Buddha who has told me this principle. Therefore I can only say that I have revealed to you all of my painful experiences. Pay attention here! For those who really desire to learn the teaching, you absolutely do not want to be like me. The correct principles are all listed here. If you can truly grasp them, you will certainly solve your problems.[00:07]
Let us open up The Great Treatise on the Stages of the Path to Enlightenment to page 173 (English text, page 303). So now for the first one, it said that within the origin, in regards to how one whirls in cyclic existence, the first problem is the affliction. The contents to affliction have been explained. So how does one accumulate karma? How does one accumulate karma?[01:16]
b" How you thereby accumulate karma
In the truth of origin, this "origin" means to accumulate, to amass. In general, it depicts this attribute, that all contaminated seeds will create, amass and issue the effect of life in cyclic existence which is characterized by suffering. This is called origin. Within origin, there are in general four characteristics, namely, arising, origin, cause and condition. We will not talk about these for the meantime. In brief, it is because of these, this phenomenon, that one will be issued life in cyclic existence. In other words, this is the cause for suffering. In regards to this principle, we will now try to understand it.[01:55]
1. Identifying the karma that you accumulate
We should first understand what is the cause to having a life in cyclic existence? It is karma. So it will first explain karma. We have talked about karma, have talked about karma before. However, only the characteristics of karma have been explained. We talked about the certainty of karma, karma will magnify, the actions that one does will not perish and that one will not experience the effects of actions that one did not do. But what is karma itself? This was not explained at the time. This is where we will get to understand it.[02:56]
2. How you accumulate karma
How does one accumulate karma? Let us take a look.[03:34]
1" Identifying the karma that you accumulate
(a) Karma that is intention
Look at the explanation.[03:41]
The Compendium of Knowledge:
What is intention? It is mental karma that involves the mind; it acts to engage the mind in virtuous, nonvirtuous, and ethically neutral activities.
It is this. "Intention" - intention is one of the mental processes that we would speak of in general. It is a state of mind. This state of mind will cause our mind to engage in activities. It is just like that. When we think in our minds, "Eh! I see something, I like it." At this time, our minds will like it. We will then think of ways to obtain what we like. If you dislike it, you will then reject that which you dislike. Hence, our various actions come from this kind of state of mind. You may not like something, "Hmm, how can I avoid this." Just like that. From this, all sorts of related thought processes will be evoked - this is all in the mind. This is intention. Hence this type of intention, after engaging in a variety of mental actions, physical and mental actions, this will produce an effect that is virtuous, nonvirtuous or ethically neutral. What is ethically neutral? It is something that cannot be determined to be virtuous or nonvirtuous. In other words, the power of this is weaker. This power of this is weaker. Like that. Hence this would be called ethically neutral. And this kind of mental state is called karma.[03:46]
Thus, intention is mental karma, a mental process that moves and urges the mind with which it is associated toward objects.
This describes "the mind with which it is associated toward objects." This "with which it is associated," what is that? It is the afflictions that arise in your thoughts. These afflictions accord with your mental actions. This is the "which it is associated." Like that. So inside your mind, for the object that you have focused on, for instance, you will see, "Eh! You like this." And then, your mind will pursue it. So for this object, you will think this and think that about this object. You will cling to this object. It describes "moves and urges," this kind of mental process, this kind of mental process is called intention. And intention is a mental karma.[05:32]
(b) Karma that is the intended action This is the physical and verbal action motivated by intention.
So what is next? Beginning from the mental process of intention (compositional activity) in your mind, immediately following that would be [actions of] your body and speech. All kinds of [physical and verbal] actions will ensue. This is called "intended actions" which are the subsequently motivated actions.[06:33]
The Treasury of Knowledge: Karma is both intention and what intention produces. Intention is mental karma; What it produces are physical and verbal karma.
It cites from the Treasury of Knowledge. In other words, there are different explanations by different schools. But the specific attribute that is explained is all the same. Karma is what? It is "intention" and "what intention produces." Intention itself is something we understand. What intention produces is that which is motivated by the intention. Intention is exactly the mental karma. What it produces, what is produced? The intention in turn produces the physical and verbal karma. The words are as such. For the mental state, I think this is something that is very easy for us to understand. When you see something that pleases you, you will want to obtain it. Since you want to obtain it, you will stand up, walk over and perform all kinds of actions. You may open your mouth to speak and so on. Your goal is nonetheless to think of ways to obtain what you want. Hence it says "intention and what intention produces," these are all the contents there is of karma.[07:01]
The Vaibhasikas divide physical and verbal karma into two types, the perceptible and the imperceptible,
Further, it says that among the physical and verbal karma, it can be further divided into two types: one is called the perceptible and the other the imperceptible. What is called the perceptible? One type is something that can be expressed. The other type cannot be expressed. Mental karma is something that cannot be expressed. But for physical karma, for instance, when you stand up to walk, when you talk, that is something that can be expressed. But there is one type that cannot be expressed and that would be called the imperceptible.[08:12]
and hold that both types always have form. Vasubandhu refutes this, asserting that physical and verbal karma are intentions that work along with perceptible physical and verbal behavior; thus, both forms of karma [intention and intended] are actually intentions.
These are the different views held by the different schools. The reason the views differ is due to the varying level of understanding. But we will not go into detail to explain this for now. In the future, if we are able to formally learn at a deeper level, perhaps we may be learning the Treasury of Knowledge, or we may be learning in the school of the consciousnessonly, this will then be explained in detail. "Vaibhasikas" is the realistic school, Sarvāstivādaḥ. The realistic school is in general a branch of the Vaibhasikas, and it asserts the reality of all phenomena. Thus it is inclined towards the aspect of the foundation. As you go further step by step, such as for the Vasubandhu Bodhisattva, we know that he is in the Mahayana tradition. He belongs to the consciousness-only school of the Mahayana tradition. So the Vaibhasikas claim that all these have forms. It doesn't matter whether they are perceptible or imperceptible, they all have forms. What are forms? That would be what we can see. There are physical matters. For physical actions and speech, you can...physical actions are things that you can see. When your mouth speaks, you can hear it. Therefore, there is something that you can come in contact with, and so that which can be expressed has forms.[08:54]
What did the Vasubandhu Bodhisattva say? He said that's not it. What is it then? "Physical and verbal karma are intentions that work along with perceptible physical and verbal behavior." He said that this karma, it is true that the physical and verbal karma are things which you can see. But at the same time, there is the mental process of intention (compositional activities) at work. This should be the point of reference. This should be it. So then, for both of these types, whether it is perceptible or imperceptible, they should be a part of intention. Even though physical and speech actions appear to be external, but to truly produce these karmas, there has to be a concordant mental state at the same time. Hence even though they are physical and speech actions, they are still included as intentions. Hence "both forms of karma [intention and intended] are actually intentions." For this here, with regard to this point, we just need to get a general idea of it. If you have learned this before, you may have a deeper understanding of it. Or perhaps in the future, you will go further to understand it. But here, since it is not the most important point here, so we will not discuss this for now.[10:22]
In general, karma is of three types: virtuous, nonvirtuous and ethically neutral, but here we are concerned only with the first two.
So then in general, when we speak of karma, it can be divided into three types, virtuous, nonvirtuous and ethically neutral. The karma in reference here by the truth of origin is the first two: virtuous and nonvirtuous. Virtuous and nonvirtuous karma, these are the two things that will continue to accumulate the karma that will propel one to whirl in cyclic existence. Ethically neutral karma has no ability to do that. So the text will not explain this here.[11:38]
Virtuous karma is of two types, contaminated and uncontaminated. I will only discuss contaminated virtuous karma,
Virtuous karma is further divided into two types, one is the contaminated and the other is uncontaminated. What is called "uncontaminated"? This will not cause one to have rebirth. Since one will not have rebirth, one will not whirl in cyclic existence. Since one will not whirl in cyclic existence, this is naturally not a part of the origin. Therefore the text here will only talk about the contaminated karma. So then,[12:21]
of which there are two types: that present in a noble being's mind and that present in an ordinary person's mind. Only the latter need concern us here.
[ according to Master's explanation of the Chinese text, it is more like this, "of which there are two types: [the intermediate state] that [is] present in a noble being's mind and [the intermediate state] that [is] present in an ordinary person's mind. Only the latter need concern us here." So Master will go on to explain this.]
Among the contaminated karma, there are two types, one is the karma created by the noble being and there is the other karma created by the ordinary person. Noble beings will still whirl in cyclic existence, but that kind of whirling is different from an ordinary person's. Therefore the "ordinary person" spoken here would be the regular living beings. Ordinary person refers to a regular living being. The intermediate state in the mind-stream of a regular living being, "the intermediate state" is the intermediate body that you take after death. This will be explained in detail later. What is explained here is the latter one. In other words, among the virtuous, the nonvirtuous and the ethically neutral karma, the ethically neutral karma is excluded. And then among the virtuous karma, there is the contaminated and the uncontaminated karma. But the uncontaminated karma is not explained here because it will not cause rebirth. And then even though there is contaminated karma, the noble beings will create contaminated karma, but the rebirth that is issued thereof is different than ours. We won't explain that here either. This is because what we should avoid now is to avoid the reacting dependent nature of an ordinary person, the problem of not having control. This is what causes us to suffer. Noble beings are independent and choose do so in order to save us. They will not have to endure suffering. Hence this is not discussed here.[12:50]
So then among the ordinary persons, it refers to exactly this, the so called intermediate state that continues in the body and mind. What is the "intermediate state"? When a life ends and before the next life begins, the intermediate state is exactly that. Actually, this thing is not something that exists only after a death and before a birth. It is something that is present in our lives now. It is there still. In other words, this is the heart of life. It is this thing[14:22]
Nonvirtuous karma is karma that is nonmeritorious. Meritorious karma is virtuous karma in the minds of beings of the desire realm. Invariable karma is contaminated virtuous karma in the minds of beings of the form or formless realms. Similarly, the Treasury of Knowledge says:
The other one, "nonvirtuous karma" is what? It is the opposite.[14:54]
Meritorious karma is virtuous karma in the minds of beings of the desire realm. Invariable karma is contaminated virtuous karma in the minds of beings of the form or formless realms.
It further divides down to "meritorious karma." These are the virtuous karma in the minds of beings of the desire realm. There is another kind called "invariable karma." What is invariable karma? It is that of the form and formless realms. Why is it called invariable? It will explain this next.[15:03]
Similarly, the Treasury of Knowledge says: Merit is the virtuous karma of the desire realm. Invariable karma produces the higher [deities'] realms.
What is meritorious karma? It is the karma of the desire realm. What is invariable? It is of the higher realms, the form and formless realms. Why is it called "invariable"?[15:27]
Why is it called invariable karma? In the desire realm, karma that should bear fruit while you are a deity may instead bear fruit while you are a human, an animal, or a hungry ghost; thus, its effect is variable. In the higher [deities'] realms, karma that should bear fruit at a certain level does not mature at levels other than that; thus, it is invariable.
So why is it called "invariable karma"? In the desire realm, say there is a karma that you had created and it should bear fruit for your next life. In other words, you should be a deity in your next life. But suddenly, due to some special circumstances, ah! It could change. And the new circumstances could cause you to not be born in the heavens, to not be born in the heavens. You may instead be born in the human realm or fall into the miserable realms. This fruit could change. It could possibly change. But if you have created an invariable karma in the desire or the form realms, when it bears fruit, it will definitely not be altered.[15:45]
There is a very famous story in China - the wife of the emperor Liáng Wǔ Dì. It is said that at the moment of her death, a servant was fanning her and accidentally touched her, touched her. So at the moment of death, she gave rise to one thought of hostility and therefore fell into the miserable realms. Just like that. If that one thought did not arise, she may not have gone down. Just like that. In other words, this is why for ordinary beings, at the moment of death, we should pay particular attention to not touch them, to not do things to them. This is because at that time, they are at a juncture to ascend or descend for their next life. So if you can help a [departed] person at the moment of death by evoking his particular virtuous karma, then even though he was not supposed to go to a better place, but you would have helped him to ripen that seed first. Contrary to that, if you make him suffer and bring out his hostility, his future life could be altered to something else. These are what we would call karma of the desire realm. But the invariable karma is different. Invariable karma cannot be altered. If one is to receive the effects of an invariable karma, then this is the only thing that would happen.[16:43]
Thus, the Treasury of Knowledge: Why? Because the fruition of karma On these levels is not variable.
These are the levels in which the invariable karma would issue effects, the form and the formless realms. When it matures, it is not variable. So what this place is telling us is that for the karma we accumulate, what are the [different] karmas? We now understand that the contents to karma are intentions and intended actions. And these are our physical, verbal, and mental actions. Among them, what is the primary one? It is intention (compositional activities). The primary one is intention. Even though physical and verbal actions are karma, but what are physical and verbal actions? They arise at the same time as our compositional activities. It's just like that. Therefore this is the karma accumulated that would put us in cyclic existence. This is the karma accumulated. If we wish to obtain a virtuous effect, we should then strive on the cause that we accumulate. We should pay attention to not stray down the wrong path, to not stray down the wrong path. If we wish to avoid suffering, we should think of ways to avoid nonvirtuous karma. Now that you are clear on this concept, then when you want to cultivate, you will have a correct understanding. You can then practice.[17:58]
2" How you accumulate karma
So how does one accumulate karma? In other words, how does karma bring about rebirth? Here it will tell us, how you accumulate karma? Before the effect of rebirth is issued, how does one accumulate the karma?[19:33]
In general, noble beings create and accumulate only virtuous karma, yet stream-enterers and once-returners [noble beings on lower levels] may accumulate nonvirtuous karma. However, such noble beings do not accumulate karma that would impel them into a cyclic existence of either happy or miserable realms.
Let us take a look at what noble beings are like first? Noble beings create only virtuous karma. Although their karma may not be uncontaminated, but they will certainly be virtuous. So then they are always among the virtuous karma. Not only will they create but will keep accumulating. But amongst the noble beings, for the stream-enterers and the once-returners, "stream enterer" is the first fruit for Sravakas. Stream-enterer is the first fruit for Sravakas. "Once returner" is the second fruit for Sravakas. These two types of noble beings may at times accumulate nonvirtuous karma. Even though they will create nonvirtuous karma, but they will certainly not accumulate karma that will impel them into a cyclic existence of miserable realms. They will certainly not create projecting karma. We have explained the projecting and the completing karma earlier. A certain type of karma has the ability to project you into cyclic existence. Another type of karma will complete the projected fruition. It will provide all the conditions in a projected life. Therefore after one obtains the noble fruit, one will certainly not create a projecting karma of cyclic existence in the happy or the miserable realm.[19:59]
For, as Nagarjuna's Fundamental Treatise on the Middle Way (Mulamadhyamaka-karika) says: As the root of cyclic existence is compositional activity, The wise do not create activity that impels rebirth. Unwise are those who do. The wise do not because they see reality.
It then cites from this treatise and explains the meaning of projecting karma (activity that impels rebirth) at the same time. This says, what is the root of cyclic existence? It is "compositional activity." Therefore what is the primary reason that one whirls in cyclic existence? Compositional activity. Compositional activity is actually karma. The karma that is in reference at this point is which one in particular? It is specifically referring to projecting karma. Therefore the true "wise" ones, those with wisdom - this is specifically referring to noble beings. Even if it is the first fruit, the streamenterers, the very least [of the noble beings], or the once returners, they will never create this type [of karma]. Those who will are foolish ordinary beings. Why? It is because they do not have wisdom. They have not seen the state of truth, which is the nature of reality. What is the nature of emptiness, they have not seen this. Since they have not seen this, therefore they are the foolish ones. It is due to this that they will create this [type of karma].[21:38]
Also, the master Vasubandhu says: When you have seen the truth, you are not impelled to rebirth.
As soon as one sees the state of truth, one will no longer create this type of karma. And therefore two sources were referenced to explain this. Whether it is the lineage of the Madhyamaka, passed through the Vasubandhu Bodhisattva or the lineage of the Dharmalaksana passed through the Asanga Bodhisattva, they agreed on this one point. This is agreed upon throughout Buddhism. There is no dispute on this. Those who are noble beings will not create any more projecting karma.[22:56]
Consequently, as long as you operate under the influence of the conception of a self, you will accumulate karma that will impel you into cyclic rebirth.
So now it will say this next. What is projecting karma? What is the attribute of a projecting karma? What is the root of it? He said that is when you do anything with the "conception of self." In other words, you have not broken through this conception of self. So we'll follow this conception of self around. At this time, you will create the projecting karma that will impel you into cyclic rebirth. What has a stream-enterer seen in the very least? He has seen, "Oh! So there is no such thing as the "self." He has seen emptiness. We would normally call it "the selflessness of the person." Oh, this "person," we see it as something real. But for one who has seen the path, who has seen the truth, he will discover that there is no actual self. Since that is non-existent, he will naturally not put in efforts for it for nothing. Therefore though he still has latent propensities which will make him do a certain contaminated virtuous or nonvirtuous karma without him being aware, but he has truly seen the conception of the "self." So he will absolutely not do anything for it. And for us? It is because we do not understand, that is why at all times, we are busy for this [self] all day long. Therefore what is this thing? It is the root of cyclic existence. Hence the compositional activity that is addressed here is specifically pointing to that.[23:32]
Once you have perceived reality—that is, selflessness—you may still be reborn in cyclic existence by the power of former karma and afflictions, but you will not accumulate any new karma that can impel such rebirth.
It also says this next. Once he has seen the characteristic of the "self," what is the characteristic of the "self"? Emptiness. So there isn't a self to be found! It has come about only through these five aggregates. It is through this condition that there is an evolving and continual growth. It is a continuum that connects from the previous to the next. And within this, we can't find this so called "self." We can't find it. Therefore as soon as one directly perceives the real truth - [one discovers that] there is no actual self. This constitutes seeing the path, seeing the path. However, his beginningless karmic latent propensities still remain. Since the karmic latent propensities remain, without one becoming aware, one will still follow his karmic latent propensities. Therefore, although he will create more karma and afflictions in cyclic existence and that there is still force that remains which will give rise to another rebirth, but he will no longer create any new "karma that can impel such rebirth," any new karma that can impel such rebirth.[25:10]
In regards to this principle, when we get to the twelve dependent arising, it will be explained in great detail, explained in great detail. So I will not particularly explain this here. Once you understand clearly the twelve dependent arising and come back to look at this, this will become very clear. That is whenever our minds shift, when a thought is generated, a seed is deposited. That is one karma done. But whether this karmic seed can issue an effect in the future, in other words, can this karma finally lead you to whirl in cyclic existence? What are the necessary conditions and reasons for this to happen? These will be left to be explained in detail later. Therefore at this point, we should just have a general understanding of the main content that he is pointing out. Let us continue to read this.[26:22]
As Asanga's Levels of Yogic Deeds states, stream-enterers and once-returners do not assent to the conception of a self, but rather reject it—in the same way the strong overpower the weak.
For the stream-enterers and once-returners, they will still whirl in cyclic existence, meaning they will whirl in the three realms. But in fact, they have the power to sever this. They do not have to whirl [in cyclic existence]. Hence they "do not assent to the conception of a self, but rather reject it." This is much like those who are strong, they can overpower the weak. Those who are very strong will not show their strength as they sit there normally. They may feel lazy too. But once they muster their strength, they are very strong. Therefore after the stream-enterers have seen the path, when they are actually making efforts, when they are actually conceiving emptiness, they will abide on that. But after they exit the meditative concentration, in their daily lives, the latent propensities remain. This is the situation they are in. Hence in this kind of state, they will still whirl in cyclic existence. But if they seriously become mindful, they can reject their latent propensities.[27:30]
This is just like how we are normally. Say we now know that something is not good to do, indeed, it's not good. When you have the energy and a sensory object [or situation] arises, you are able to stop yourself. I think we all have this kind of experience where we are not willing to do something, so we strive [at correcting ourselves]. So then when a sensory object attracts you, it cannot affect you at all. But after a while, when your energy declines and become lethargic, then when the same sensory object arises, you will not be able to stop yourself. So, this is the case when we are at the stage of developing the wisdom from study and reflection; it is the same for those who are beginning to train in the wisdom of meditation. This is exactly the principle.[28:38]
So the treatise tells us this.[29:20]