菩提道次第广论手抄稿:旧版第七十六卷A面
（手抄稿 第十册 p107）[00:04]
万万去不得。
At the time of death, whereupon discrimination will become unclear, beings are attached to the self with which they have long been familiar. After that, through the influence of attachment to the self, they think, "I am ceasing to exist" and they crave embodiment. This causes the intermediate state.
【又一切人临命终时，乃至未到昏昧想位，长夜所习我爱现行，复由我爱增上力故，谓我当无，便爱自身，此即能成中有之因。】
告诉我们了，告诉我们了！喏，这一个前面下去的，前面的生、集以及死，所以这个集谛当中的“生、集、因、缘”，前后相续的这个观念，第一次先点出来。这个人到临终的时候，还没有到“昏昧”，就是说还没有到昏昧的时候，他那个时候有“我爱”的力量现起来了。为什么？因为无始以来的习惯，无始以来的习惯，那个时候这个力量增长了。他心里觉得：唉呀，要失去了！于是这个地方内心起一个怕失去，对我爱的执着，这个就是中有生起的因，换句话这个就是惑，这个就是惑。[01:14]
实际上这种状态，我们一切时处都是，今天你稍微受了不如意了，生了一点病了，那 (p108) 一点……为什么你会心里生烦恼，为什么？今天人家瞪你一眼，“这个家伙为什么瞪我一眼！”还是为了这个我，对不对？今天少吃一点，“我又少吃一点！”风吹了一下又凉了感觉得，热了一下又受不了了。没有一个时、没有一刻都是为什么？长夜以来的这个我这个东西的习性。等到你一旦生了病的话，你又想了：唉呀，我哪一个事情没有了，这个事情也没有了，那个事情也没有，一大堆不晓得多多少少都来了。年轻的时候不是想那个，哎哟，我赶快去找这个医生，年老了以后想那些事情，这个是很清楚、很明白，就是这个东西，就是这个东西。所以那个时候，当等到你真正的这一生寿命一结束的话，它这个东西继续地延续下去，这个就是中有生起之因。[02:15]
前面说集谛的时候，能集的业，所集的能引的业，圣者为什么不集啊？原因是这样：真正的圣者小乘也好、大乘也好，乃至于小乘，“见谛”的时候见到什么？原来见到我讲的，结果“我”没有的。所以平常我们说参禅大彻大悟，他大彻大悟地见到，说“大地无尘土”，一样东西都找不到了。平常怎么会找不到呢？欸，它找不到了，所以平常就是见的这个我没有了，就是这样，那真正见到这个东西。换句话说，既然见道了，但是他的习性还在，然后修，修到后来呢，这个连它习性也没有了。所以到那个身体结束了，结束嘛就结束了，他并没有这个东西，并没有这个东西，“后有”就没有东西引发，他就生 (p109) 死就到此为止。这个现在第一次指出这个概念来，后面不断地，就把这个道理一次比一次加深，一次比一次加深。[03:18]
现在我们念佛怎么念法呢？也就是这样。我们临终的时候又忙这个，这个舍不下，那个也舍不下，那个也舍不下。现在我们生前已经了解了：唉呀，这些东西都是骗我们的，要丢都丢不掉，现在唯一的赶快丢掉它，赶快念佛。所以你在生的时候已经一直厌，厌极了！然后呢你在生的时候一直忙的“欣极乐”，所以临终的时候什么？还是这个，还是这个。因为你临终的时候还是这个嘛，所以这个世间的一切牵你不住，然后呢你造的业是一心往这个地方去，阿弥陀佛就把你接去，道理简单极了。所以你懂得了这个道理去念佛，这无有不去者，了解吗？就是这样，就这么清楚，就这么明白。所以起心动念之间，随便一检查就是这样。现在我们呢继续看下去：[04:21]
p. 177
Attachment to the self also occurs amongstream-enterers and once-returners, but as they investigate it with wisdom they reject it rather than assent to it, the way a powerful person dominates a weak person. Attachment to self does not occur among nonreturners.
【此中预流及一来者，虽其我爱亦复现行，然慧观察制而不着，譬如强力制伏羸劣，诸不还者我爱不行。】
嗯，上面这句话现在这里解释了吧！说“预流、一来”为什么呀，他这个我爱，“我”已经见到了没有，但是呢这个我爱，我爱、我痴这个习性还在，它还是现行的。但 (p110) 是呢，他能够以他的智慧观察制止它，就是他因为见道了，所以他如果把那个慧观的力量提起来的话，他可以让它制伏。所以“譬如强力制伏羸劣”，就是前面说这个话，这个强有力的人，他平常坐在那里还要懒懒瘫瘫，但是他一旦用起力来的话，哦！那这个他可以制伏你，这个。至于说“不还”的呢？我爱已经不现行，所以他不再、不再来了，就是这个原因。所以不还果的圣者，就是到什么呢？到五不还天，那个是圣者所住的天。还有一点点余习未尽，到那个地方把那余习弄完了，好了，证果了，就这样。这我们要懂得这个道理。[05:41]
那么上面就告诉我们这两样死的心—善以及不善，下面一个叫“无记心”，下面一个叫无记心，关于这个无记心这里暂时我们就不讲它。那么说到这地方，大家已经渐渐地越来越了解了，所以平常我们这里功课，安排的功课虽然少，但是内容大家体会得到对我们是这么地重要，对我们是这么地重要！真正要想修行这个是必须要的，这是必须要的。你越是能够了解得多，然后呢你能够修习的方法越多；能够修习的方法越多，然后你净除罪障、集聚资粮，乃至于证得证果的力量越大，这样的话我们的机会是越多，我们的机会是越多。所以反覆推敲思惟，空下来这么多力量，不是让我们玩的呀！你们要记住，这个一点非常重要、非常重要！[06:57]
《菩提道次第广论》177页，上面已经讲到我们死的时候的状态，死的时候的状态说善心是什么样，不善心是什么样，那么今天讲“无记心死”。
(c) Dying with an ethically neutral mind
(p111) 【◎ 无记心死者，】
这个关于善、恶、无记三样东西要说一下。“无记”就是它没办法分辨—“记”就是说明—没办法分辨是善的或是恶的。那么这个里面有两种：一种叫“有覆无记”，一个叫“无覆无记”。那么通常所谓有覆、无覆的差别在什么地方？“覆”就是染污，平常譬如说：我们随便坐、站、走，你心里面这个无所谓，这是不但无记，本身的的确确也没有染污在里面。那么这个“有覆”是什么呢？就是说凡是跟我相的行相转的，但是并没有强有力的力量。就是说：欸，这个东西是我的，或者你随便起关于这一类，这个念头本身分不出善恶来，分不出善恶来，但是呢由于这个我相，我就是杂染的根本，细的我们下面去再说。那么现在这个地方讲无记的话，那是没有强烈的善恶这一种。[08:56]
Those who are currently cultivating neither virtue nor nonvirtue, or who have done neither, do not remember virtue and nonvirtue, either on their own or at the urging of others.
【谓行善不善者或未行者，自未能念此二种事，无他令忆。】
他临终的时候，他这个念头并没有缘那个善念以及恶念，恶念就是不善的，这两者都并没有现起。自己既没有念—心里想，也没有别人让他忆念，也没有别人让他忆念。这 (p112) 个情况我们眼前也可以体会一下，就是我们一般状态，我们这种心情也就是这样，既自己没有强烈的善恶这种心情，然后呢也没有外面的外境引动我们，换句话说就是这个状态。那么不过呢平常的时候，因为他没有什么特别的遭遇，自然而然你心里面很平静。临终的时候这个人往往说一生哪，忙了一生，不但是忙了一生，无始以来他一直有一个特别的东西—我、我所，这种习性。当他临终的时候，这个自然而然这个“我”要失去的时候，这种内心的恐惧，他就会对这个东西就很执着，于是就引发起来了。这是所以为什么你平常的时候把这种事情看得越开，那么到临终的时候心情越宁静，这个道理也是这样，习惯等等都是这样而来。那么继续下去：[10:46]
At death they have neither pain nor pleasure.
【此临终时俱离苦乐。】
那个时候既没有善引他乐，然后呢不善的苦，这一种。那么还有一个呢，像我们晓得，所以前面说的善心跟不善心，这粗想的时候；细想的时候，这个都是都不现起的。下面继续说：[11:12]
When you die with a virtuous mind, it lasts as long as there is coarse discrimination, but once subtle discrimination is activated, the virtuous mind stops and becomes an ethically neutral mind.
【善心死者，是于有粗想时，若细想行时，善心即舍，住无记心。】
前面说的“善心死”，那个粗想现行的时候；它慢慢地这个想，慢慢地越细越细的时 (p113) 候，那个时候善恶的念头分辨不出来了，这样。所以“细想现行”，换句话，粗想慢慢地消失的时候，那个时候善心也就没有了，都住在无记心当中。[11:45]
At this point you cannot retrieve the virtue with which you had become familiar, nor can others remind you. As the same holds true for nonvirtuous minds,
【彼于尔时，于曾习善亦不能忆，他亦不能令其忆念，不善亦尔。】
那个时候他在细心当中，所有的这种粗的行相都不见了，善的也是如此，恶的也是如此。所以，[12:03]
all minds of death are ethically neutral after the onset of subtle discrimination.
【故细想行时，一切死心，皆是无记。】
到最后要临……真正要这个神识走的时候，那个是细想的时候，那个时候善、恶什么等等，一样都没有了，一样都没有了。[12:15]
Vasubandhu's 《Treasury of Knowledge Auto-commentary》 says that both virtuous minds and nonvirtuous minds are clear, and thus incompatible with the cessation of coarse consciousness at death.
【《俱舍释》说：“善不善心行相明了，不能随顺当断死心。”】
这个不管你善也好、不善也好，《俱舍论》上面说：这个“行相明了”的时候是粗的时候、粗的时候；当最后断气的时候那个死心的时候，那个善、不善那个心相都不再现起了，不再现起了。它不会再会随顺这个善、恶这种心情，都是这种状态，所以这个是死的时候。那么心理状态，这个我们要分别。所以这个地方所谓的“无记心死”，是有两 (p114) 个差别：第一个呢就是你没有—粗想的时候都没有善、恶，这样的无记，这样的一种状态。还有呢，不管是你善、恶、无记三者哪一种，当那个粗想最后慢慢地消失，细想的时候都是在、都是在无记当中，都在无记当中。那么决定到下一生，这个关键就是在粗想的时候，不在细想的时候，细想的时候那已经不能转变了，那个一定到那地方去的。[13:42]
平常的时候这一种情况，我们也可以领会一下。譬如说我们要睡觉了，当你如果睡觉的时候，在这个睡觉之前，平常我们一般的话，当然都是散乱心当中，你就是跟着那个散乱，你就这样睡了。睡了以后，所以这个睡梦当中，继续地把没有睡的之前那个散乱，继续地下去，这个现行，所以你睡当中这个业，还是跟前面的相应的。假定你在睡觉之前，你就能够把那个善心提起来，善念提起来，不管你是缘想的佛法僧，或者你是乃至念佛，或者念法，或者念僧。[14:31]
那么当然平常要一般人来说，喔唷，你念了以后睡不着。真正你用功的时候你不要怕，到那时候会告诉你很有趣的方法。你尽管你念，念到后来，慢慢地、慢慢地那个心哪，你也不要去想得要去睡觉不睡觉这件事情，想得睡觉不睡觉的话，念也念不好，睡也睡不着。你一心一意如果去这么念的话，到后来这个念的心越来越细、越来越细，到那时候你慢慢地就睡，也是睡着，一样地睡而且睡得很稳。到那时睡完了以后，那个时候的细想行的时候，那 (p115) 个眼前的那个粗想一直继续。所以那个时候的一个晚上，你一直在增长那个功德当中，这是非常不可思议的事情。前面告诉我们四种资粮当中，就是睡眠的时候是怎么的，喏，在这个地方我简单地告诉你们一下，详细地到后面还要讲。所以它真正每一个地方修行，都有它特别的诀窍，以及最主要的实质上的状态，非常清楚，这里我顺便一提。[15:38]
平常的时候我们也是如此，到临终的时候还是如此。当你平常如果习惯了以后，到临终的时候就这个样。所以平常的时候，前一刹那跟后一刹那，今天跟明天，到临终的时候这一世到下一世。实际上呢，这个事情是一样的，质是完全一样的，只是量的不同，只是量的不同。平常我们说，嗯，赚钱，现在赚的法财，你是一块一块地积起来，变成功，积成功几万几万，几千万几千万、几亿，都是这样地这么一点一点积累。所以我们第一点重要的认识那个质是什么，然后在这个质上面去增加这个量。[16:26]
3 Where heat gathers?
【◎ 第三从何摄暖者。】
那么最后呢，就是当我们命终的时候，命终的时候，有这个所谓暖跟识，到最后从哪里舍。这个地方不是讲舍，讲“摄”就是说：那个识最后慢慢、慢慢地收摄到什么地方，然后这个暖跟着也到什么地方，最后那个暖，最后在这个地方的话，就是这个识心最后离(p116) 开的地方。[17:02]
Among those who are currently cultivating nonvirtue, consciousness leaves the body coming down from the upper parts, which become cold first. When it reaches the heart, it leaves the body.
【造不善者，识于所依从上分舍，上分先冷乃至心处。】
造恶业的人，这个识舍的时候，从上分先舍，然后呢慢慢地当他识舍的时候，那个地方识一舍了就不再摄持，不再摄持的时候，这个四大就分解了。然后呢它这个分解的时候，它还是有一个次第的哦！怎么样地从地大融入水大、火大、风大，这么一层一层的，这个我们这里先不去谈它。但是并不是我们想像当中说，啊，就是这个样，不，修行的时候，也有一个特别的一种方法以及指授。那么普通人呢，他就这样，那个识就舍那个，识舍的然后那个地方就冷了，到心的地方。[18:04]
The consciousness of someone who is currently cultivating virtue leaves coming up from the lower parts and the body becomes cold from the lower parts.
【造善业者，自下分舍，下分先冷，】
如果造了善业呢，它从下分舍起，然后呢到最后也到心的地方。最后那个识就到心的地方，然后离开身体的时候就从那里。[18:20]
In both cases consciousness leaves from the heart.
【二者俱从心处识舍。】
最后舍识从心的地方舍的。这个地方同时也是什么？[18:29]
The point at which consciousness first enters the fertilized ovum becomes the body's heart; consciousness finally leaves the body from where it first entered.
(p117) 【识最初托精血之中，即为肉心，最后舍处即最初托。】
实际上这个识，最初来托生的时候在什么地方呢？就这个地方。当在我们结生相续的时候，那这个父母的精血，跟这个新生命的这个中阴身结胎的那个地方，这个就是“名色”刚生起的时候。这名色刚生起的时候。最后一点的“心风”就安住在这个心识当中，它最后舍的时候也是这个。不过这个是非常细微、非常细微，平常我们也感受不到。来的时候这个最初来，走的时候这个最后走。[19:20]
Given that, at first the heat of the body either descends from the upper parts and gathers in the heart or ascends from the lower parts and gathers in the heart. After that, though Vasubandhu and Asanga do not say so, you should understand that in both cases the remaining heat in the body gathers into the heart from the other end of the body.
【如是先从上身摄暖至心，或从下分收暖至心。次虽未说，从下或上，亦摄至心，然当类知。】
那么这个就是说，这个识舍的地方，暖是这样。那么这个是说，详细的虽然没有说明，其他的那最主要的我们了解，这个暖所摄处就是识所舍处，这个只要了解这一点。那么，[20:03]
4 How you reach the intermediate state after death?
【◎ 第四死后成办中有之理者。】
在说到这个地方的时候，大家容或有一个疑惑。平常我们常常、常常说：念佛的人什么最后走的时候，说顶上暖的。所以我们平常有一句话，“顶圣眼生天，人心饿鬼腹”， (p118) 然后呢“畜生膝盖离，地狱脚板出”，就是说这个他走的时候，这个看他识从哪一个地方走，就晓得下一世到哪里去。那么在六趣当中从眼睛开始—头顶上叫“顶圣”，那是圣人—那我们凡夫就是往生的人；他超脱生死轮回的人，那一个地方，所以他临终的时候，如果那个暖的话，那就是识从那个地方走。然后呢，天的话呢，说这个从这个地方走，所以叫“顶圣、眼生天”。“人心”，如果说下一世到人道去的话，那最后的是这个地方。然后呢这个人心，饿鬼是腹，他是饿鬼的话，从那个腹先出去。然后呢，“畜生膝盖离”，膝盖上面；“地狱脚板出”。这个是指他粗细慢慢地，暖舍的时候的次第，实际上最后那个识心，细的识心最后走的时候，从那个心生的地方走。[21:48]
这个“顶圣”，这个有没有道理呢？有的，证得了圣位以后，他最后走的时候，他那个中脉，这个这里我是简单地说一下，他的确是从那个地方出去的，这个倒是没错，这个详细的我们现在这里暂时不去说它。同时呢这个真正的细致的差别何在，我也不太了解，我也不太了解。这个是我一直看见了一个……这本书的名字我忘记掉了，这个英文书，这是一本英文书，就讲明人临终的时候，我们只是说，哎呀，八小时啊，有的人说马上走，有的人说……实际上不是的！临终的时候，到那个时候，他那个舍受的时候，那个所谓地水火风以及识，一一怎么样一个一个到识化的时候，到最后到什么状态，然后如 (p119) 何，它这个里边是有一套大学问。修行的人到临终的时候还会趁这个机会，有绝高的一个成就，从这个地方跳出去，这个地方顺便一提。[23:02]
所以关于我们不了解的地方，我们不必目前妄加判断，说哪一个是，哪一个非。我们总要有确实的根据，有完整的传承以及经论作为根据，那个时候我们才能够把握得住究竟怎么样。否则的话呢，我们要了解，我们毕竟是在无明当中的一个凡夫。[23:30]
第四死后成办中有之理。那么说这个死了以后，那个时候怎么会现起那个中阴身来？换句话说，从这一生到下一生去，下面怎么相续下去的。[23:48]
As the consciousness leaves from that spot, as just explained, you die and reach the intermediate state immediately, just as one arm of a balancing scale tips up when the other arm tips down.
【如前所说识从何舍，即于彼处，无间而成，死与中有，如秤低昂。】
说就像前面说的，这个暖、识舍的地方，就在那个地方，他当舍的时候，那个前面的叫死，然后呢同时的话，它那个当死的时候新的又现起来，这个叫“中有”—中间的。这就像秤一样，你看见那一头低的时候，那一头高，在两个之间，不是说等到像你先低下去再高起来，当它有多少低，那个地方就高出多少来，彼此之间是绝对 (p120) 完全相等的，绝对完全相等的。那么为什么会这样呢？下面这个才是最主要的：[24:34]
As to its causes,
【依二种因，】
那就是告诉我们，喏，生死的因就在这个地方哦！[24:41]
the intermediate state is contingent upon (1) having become attached to your body and being filled with delight in your previous worldly activities, and (2) karma whether virtuous or nonvirtuous.
【谓我爱已生故，无始乐着戏论已熏习故，善不善业已熏习故。】
说我们前面已经告诉我们，系缚生死当中，能系缚的是什么？两样东西：一个是惑，或者称为无明，或者是烦恼；还有一个业。那么通常我们这个惑当中，从粗、细，平常我们称为说：利使、钝使，无明、尘沙，或者叫作爱、见、无明、尘沙等等，那个只是就它的行相的粗细而分。总之一句话，它有这样的一个特质：对事理的真相不能正确地认识。那么这个事理指什么？有它的特别所指的内涵，这个以后我们再说。[25:45]
他因为无始以来对于这个五蕴，这个的内涵他不认识，而误认以为这是一个我。为什么会误认呢？这个就叫无明了，所以叫它“惑”，叫它“不明白”。那么因为误认以后，有了产生了我以后，就产生这个“我爱”的这种执着，这个东西是无始以来这样，这个叫“戏论”。这个戏论是毫无意义的事情，这样，一向无始以来就执着这个东西。那么这个 (p121) 东西“已熏习”，换句话说久已习惯了，这个久已习惯就有一种力量，这是惑。然后由于这一个的关系，就造了种种的业，这个业又分善跟不善。由于这样的两个力量，所以当他前面要失去的时候，自然而然对于这个一向所宝爱的东西，他有一种强有力的力量，这个力量就是生起中有的，生起中有。[27:01]
就是就它的不认识的这个立场来说，这个叫作惑，叫作无明。因为它不认识，然后呢这个执着，这个种种由于执着了，而产生了种种的行为，这个叫作业。就是这个两个力量，那么然后呢，继续地使它向前面流转，这个东西它是中有。所以我们现在修行的时候，要解脱、解脱，解脱什么？就是解脱这个，这是我们必须要认识的修行的关键。[27:38]
所以不管你怎么修行，是拜佛也好，念佛也好，如果这个概念你不清楚，不从这个地方去修行的话，那个都是南辕北辙，南辕北辙。什么意思呢？就是你目的是说要到台南去，偏偏你向北走，就是这个样。是，我们平常你可以不懂得这个道理，但是你必定要信得过前人告诉你。譬如说我们现在念佛，的确有很多念佛人不一定懂得道理，但是他能够信得过说：哎呀，这个他这个法师，这个师父告诉我的话没错啊，这个世间一无可取啊！你一心一意地只有求这个。那时候这个道理虽然不懂，但是这个我执的行相，听信了这一个法师、师父所说的，他不再执着一向我们所缘的这个对象，而反过来他能够舍弃。所以 (p122) 告诉你：这个娑婆是苦，你要舍啊！这个极乐，你要乐啊！像这个理路不清楚，但是他听信了这个话，他的那个心理的行相，却是跟跳出轮回相应的，所以到那时候才有这个机会，这一点我们必定要认识，必定要认识。[29:04]
反过来说，你现在认得了这个道理，那个时候你然后去念佛也好，参禅也好，那个时候你才有。否则的话你讲学佛法，去弘法，你学习什么嘛！你弘些什么嘛！这个是中心关键所在，这个是我们必定要了解的一个地方。所以这一点说，喏，成办中有。再说不但是死生的时候如此，我们眼前任何一个境况现起的时候，你为什么会产生种种的情绪上头的激动？[29:48]
76A Commentary
English LR v.1 p.310 (COMMENTARY V1. P127)
At the time of death, whereupon discrimination will become unclear, beings are attached to the self with which they have long been familiar. After that, through the influence of attachment to the self, they think, "I am ceasing to exist," and they crave embodiment. This causes the intermediate state.
It tells us this, tells us this! Nah, this continues what we talked about earlier. The section earlier covered arising, origin (accumulation) and death. Hence for these four things, "arising, origin, cause, and condition," within the truth of origin, the concept of how they are connected from the previous to the next has been pointed out here for the first time. At the moment of death for a person, before discrimination becomes "unclear," that is before you become unclear, the influence of "attachment to the self" arises. Why? It is a beginningless habit. And at this time, this force will rise. One will feel, "Ah-ya, I am about to lose this!" So at this point, one will develop a thought that fears to lose the self, it is an attachment to the self. This is the cause for the development of the intermediate state. In other words, this is affliction. This is affliction.[00:04]
In fact, for this state as described, this is how we are at all times and all places. If something went slightly wrong for you today, or you are a little sick, just any slight...why do you develop affliction over it, why? When someone glares at you today, "Why did this guy glare at me!" It is still for the self, isn't that right? If you have less to eat today, "I had less to eat today!" If the wind blows at you, and you would feel that it is too cold. But when it's warmer, you cannot take it either. There is not a time or a moment that you rest from doing what? You are accommodating this latent propensity from the beginningless time to do things for yourself. When you get sick, you will think, "Ah-ya, I haven't done this. I haven't done this and I haven't done that." There'll be all kinds of things, you have no idea how many there are. When you are young, you don't think that way. You will think, "Ah-yo, I need to quickly find a doctor." But when you are old, you would think those things. This is very plain and clear. This is exactly what is mentioned here. It is exactly what is mentioned here. Therefore at this time, when your life truly comes to an end for this life, this thing will continue to carry on. This is the cause for the intermediate state to arise.[01:14]
So we talked about the truth of origin earlier, about the accumulated karma, the accumulated projecting karma. How do the noble beings stop themselves from accumulating these? The reason is this: for a true noble being, it doesn't matter if he is a practitioner of the Hinayana or the Mahayana, even for a Hinayana practitioner, when he "sees the truth," what does he see? He will finally see that this "self" does not exist. Therefore when we usually say that the Zen practitioners have reached a great awakening, they have awakened to see "not a trace of dirt on earth." There isn't anything to be found. How can you not find anything? Eh, it is nowhere to be found. Therefore the view of the self that we usually conceive is gone. It is just like that. That is when one has truly seen it. In other words, though one now sees the path, but his latent propensity remains. Therefore one will still have to meditate. After meditation, even the latent propensity will be gone. Therefore when the body ceases to exist, it would just cease to exist. Since he does not have this thing, does not have this thing, there is nothing to instigate the "potential existence" to be developed. His life and death cycle will therefore end. Now this is the first time that this concept has been pointed out. Later on, it will continue to explain this principle. But it will be deeper each time, be deeper each time that it is addressed.[02:15]
So when we recite the Buddha's name, how do we recite it? It is exactly like that. When we are at the moment of death, we are busy doing this, can't let go of this, can't let go of that and can't let go of something else. But now we know this while we are still living, "Ahya, these things all deceive me. I can't even get rid of them fast enough. My only concern now is to quickly get rid of them, to quickly recite the Buddha's name." Therefore while you are living, you are already constantly disgusted by them. You are extremely disgusted! And then while you are living, you're constantly pondering "the joy for going to Pure Land." Therefore what would happen to you at the moment of death? It is still this. It is still this. That is at the moment of death, you will still be thinking of this. Therefore nothing in this mundane world can hold you back. The karma that you created has been one such that you had fully intended to go there. And therefore Amitabha Buddha will come to take you there. This principle is extremely simple. Therefore after you understand this principle and recite the Buddha's name in this way, there isn't anyone who will not be able to make it there. Do you understand? It is exactly like this. It is this clear and evident. Thus in your arising thoughts, you can examine yourself at any time and it should be like that. Now let us continue to read.[03:18]
Attachment to the self also occurs among stream-enterers and once-returners, but as they investigate it with wisdom they reject it rather than assent to it, the way a powerful person dominates a weak person. Attachment to self does not occur among nonreturners.
Um, this sentence that was stated earlier is being explained here! It said that why does this happen for "stream-enterers and oncereturners"? They still have attachment to the self. They [indeed] have already seen that there is no "self." But this attachment to the self, this attachment to the self, andthis ignorance in regard to the ego still remain. These will still manifest. However, they are able to investigate it with wisdom and reject it. This is because they have seen the path. Therefore when they bring about the power from investigating it with wisdom, they will be able to reject it. This is much like "the way a powerful person dominates a weak person." This is what was said before. A powerful person may sit there normally and act like he is lazy. But once he musters his strength, oh! They can dominate you. That's it. What about the "nonreturners"? The attachment to the self will no longer manifest for them. Therefore they will no longer, will no longer come back to cyclic existence. This is the reason. So where would the nonreturners, these noble beings, go? They will ascend to the heaven of Śuddhāvāsa. This is the heaven that the noble beings live in. There is just a little latent propensity that remains. So they will go there it to be rid of it. And then it will be fine, they will attain the fruition (arhatship). It's just like that. So we need to understand this principle.[04:21]
So the above tells us that there are these two types of minds at death – virtuous and nonvirtuous. Next, there is another one called "dying with an ethically neutral mind." The next one is to die with an ethically neutral mind. In regards to this ethnically neutral mind, we will not talk about it for now. Speaking of this, everyone seems to have gradually understood this and more and more. So even though our homework, our homework assignments have not been many, but everyone seems to be able to understand that this content is extremely important to us. It is extremely important to us! If you truly wish to cultivate, this is necessary, it is necessary. The more you understand, the more methods you will have to cultivate. The more methods you have to cultivate, the more you can clear away obscurations and accumulate the collections. And you will have more power to attain to fruition. This way, there will be more opportunities for us, more opportunities for us. Therefore you need to repeatedly deliberate and reflect. To give you so much more time is not to give you more chance to play! You need to remember, this point is very important, very important![05:41]
(c) Dying with an ethically neutral mind
We are on page 177 (English text, page 308) of The Great Treaties on the Stages of the Path to Enlightenment. Earlier, we have talked about the state of death. It has been explained that at the moment of death, what would be the situation if you die with a virtuous mind or a nonvirtuous mind. So today we will explain "dying with an ethically neutral mind." It is about dying with an ethically neutral mind. In regards to virtuous, nonvirtuous and ethically neutral, these three things, I need to briefly explain them. "Ethically neutral" means it is not distinguishable. "Neutral" means you cannot distinguish whether it is virtuous or nonvirtuous. But it consists of two kinds: one is called "obscured and ethically neutral," and the other one is called "unobscured and ethically neutral." What is the difference between obscured and unobscured? "Obscured" means it is defiled. In general, for instance when we sit, stand and walk, your mind is indifferent. Not only is this ethnically neutral, there is indeed no defilement. So what is "obscured"? That is whenever you are shifting in accordance to the conception of the self. However there is no strong power attached to that. It could be something like, "Eh, this thing is mine." Or it can be anything related to that. You cannot distinguish the thought to be virtuous or nonvirtuous, cannot distinguish the thought to be virtuous or nonvirtuous. But because the characteristic of the conception of the self, this self is the basis for defilement. We will discuss the subtle parts of this later. So the ethically neutral that is being referred to here, it is the kind that is not associated with a powerful virtue or nonvirtue. Next, let us read on,[06:57]
Those who are currently cultivating neither virtue nor nonvirtue, or who have done neither, do not remember virtue and nonvirtue, either on their own or at the urging of others.
At the moment of death, his thought is neither a virtuous or nonvirtuous thought. A nonvirtuous thought is something nonvirtuous. Neither of these two arises. He cannot remember it on his own – that is in his own thoughts. No one else helps him to remember it. No one else helps him to remember it. This situation is something that we can try to relate to at present. It is how we usually are. This is the state of mind that we have now, which is when the mind does not have a strong virtuous or nonvirtuous mentality. And then there are no external sensory objects which would instigate that. In other words, this is the state that we're in. However in general, since there are no particular events, your mind will naturally become very peaceful. At the moment of death, one would often for his whole life, be busy for his whole life. Not only has one been busy for his whole life, there's something unique that is constantly there from the beginningless time – I and mine. This is the type of latent propensity. Therefore when one dies, it is natural when one is about to lose the "self," there is an internal fear. One will become much attached to this thing and therefore this will give rise to another one. This is why if you can let go of things customarily, the more peaceful you will become at the moment of death. This principle follows the same way. All your habits come about this way. Continuing on. At the moment of death, his thought is neither a virtuous or nonvirtuous thought. A nonvirtuous thought is something nonvirtuous. Neither of these two arises. He cannot remember it on his own – that is in his own thoughts. No one else helps him to remember it. No one else helps him to remember it. This situation is something that we can try to relate to at present. It is how we usually are. This is the state of mind that we have now, which is when the mind does not have a strong virtuous or nonvirtuous mentality. And then there are no external sensory objects which would instigate that. In other words, this is the state that we're in. However in general, since there are no particular events, your mind will naturally become very peaceful. At the moment of death, one would often for his whole life, be busy for his whole life. Not only has one been busy for his whole life, there's something unique that is constantly there from the beginningless time – I and mine. This is the type of latent propensity. Therefore when one dies, it is natural when one is about to lose the "self," there is an internal fear. One will become much attached to this thing and therefore this will give rise to another one. This is why if you can let go of things customarily, the more peaceful you will become at the moment of death. This principle follows the same way. All your habits come about this way. Continuing on.[08:56]
At death they have neither pain nor pleasure.
At that time there is no virtue to cause pleasure, or nonvirtues to cause suffering. This is one type. Another type is what we know: it is the virtuous and nonvirtuous mind at death as explained earlier during the coarse discrimination time; and at the subtle discrimination time, none of this will arise. It will continue on next,[10:46]
When you die with a virtuous mind, it lasts as long as there is coarse discrimination, but once subtle discrimination is activated, the virtuous mind stops and becomes an ethically neutral mind.
For what is said earlier, "die with a virtuous mind," this is during the time of coarse discrimination. As time goes on, this consciousness will gradually become more and more subtle. At a certain point, one will not be able to discriminate between virtuous or nonvirtuous thought. It's like that. Hence "once subtle discrimination is activated," in other words, when coarse discrimination is gradually fading away, that's when the virtuous mind will disappear. One's mind will become an ethically neutral mind.[11:12]
At this point you cannot retrieve the virtue with which you had become familiar, nor can others remind you. As the same holds true for nonvirtuous minds,
When one is in subtle discrimination, all the coarse subjective aspects are gone. This is the case for whatever that is virtuous and for whatever that is nonvirtuous. Therefore,[11:45]
all minds of death are ethically neutral after the onset of subtle discrimination.
At the moment of death...by the time the consciousness leaves, that is the time of the subtle discrimination. By that time, whatever that is virtuous or nonvirtuous, there will be none of that left, none of that left.[12:03]
Vasubandhu's Treasury of Knowledge Auto-commentary says that both virtuous minds and nonvirtuous minds are clear, and thus incompatible with the cessation of coarse consciousness at death.
It doesn't matter whether you have a virtuous or nonvirtuous mind, the Treasury of Knowledge Auto-commentary said, "virtuous minds and nonvirtuous minds are clear," this happens during coarse consciousness, happens during coarse consciousness. After your last final breath, the mind at the moment, the virtuous or nonvirtuous mind will no longer arise, no longer arise. It will no longer follow the virtuous or nonvirtuous thought. This is the state. So this is during the time of death. Therefore in regards to the state of the mind, this is something we need to discern. Hence in this section, the so called "dying with an ethically neutral mind," there are two different types. One type is that you don't have – that is during the time of coarse discrimination, there's no virtuous or nonvirtuous thought, hence making it ethically neutral. This is one state. And then, whether your mind is virtuous, nonvirtuous, or ethically neutral, when the coarse discrimination finally and gradually disappears, the subtle discrimination will always, always be ethically neutral. Therefore what determines you to go to the next life, the key is at the juncture of coarse discrimination. It is not during the time of the subtle discrimination. By the time this subtle discrimination arises, you can no longer change it. You will certainly go to that place.[12:15]
In our usual states, we can try to relate to this. For instance, say when we go to sleep. When you are about to go to sleep, before you sleep, normally, of course your mind is all distracted. You will just follow whatever distraction and fall asleep. After you fall asleep, you will therefore in your dream continue the distraction that you had before you went to bed. This is what will manifest. Therefore the karma you create during your sleep will accord with that of the previous. Unless of course, before you sleep, you are able to bring up a virtuous mind, bring up a virtuous mind. It doesn't matter if you recollect the Buddha, the teaching or the Sangha community. You can recite the Buddha's name, recollect the teaching or recollect the Sangha community.[13:42]
Of course, for normal people, oh-yo, you won't be able to sleep as you recite or recollect. But when you are seriously practicing, you need not be afraid. By then, you will be told a very interesting method. And even though you recollect, after recollecting, your mind will gradually, gradually...you won't even have to worry about whether you can sleep or not. If you worry about whether you can sleep or not, you won't be able to recollect well and you can't sleep well either. If you wholeheartedly recollect, later on, your consciousness will become more and more subtle, more and more subtle. By then, you will gradually fall asleep. You will still fall asleep. You will fall asleep just the same, and sleep very soundly. After you are done sleeping, as the subtle consciousness keeps working, your present coarse consciousness will continue as well. Hence at this time, even at night, you will still be increasing your merits. It is something that is very inconceivable. Earlier, it explained the four preconditions. One of them explained how we should sleep. Nah, I will briefly explain this to you. The details of it will be covered later. Therefore to truly cultivate at every point, he explains the special technique and the most dominant actual state. It is very clear. I just wanted to mention this in passing.[14:31]
However we are normally, that is how we will be at the moment of death. Whatever you become accustomed to normally, that is how it will be at the moment of death. Hence we go through these regularly, from the previous moment to the next moment, from today to tomorrow, from this life to next life at the moment of death. Actually, these are all the same. The attributes (quality) are exactly the same. They only differ in measure (quantity), only differ in measure. We would normally say, hmm, we want to make money. Now we are earning Dharma wealth. You accumulate it dollar by a dollar. It will eventually become tens of thousands, hundreds of millions, and billions. They are all done with little by little accumulations. Therefore the first important thing to know is the quality. And then after obtaining the quality, you want to increase the quantity.[15:38]
3" Where heat gathers
Lastly, that is when our lives end, when our lives end, there is such an event, where heat and consciousness would finally leave the body. It does not say leave but instead say "gather." This means that consciousness will at last gradually and gradually gather [and collect itself] to go to a certain place. And this heat will follow along. Therefore, at the end, wherever the heat gathers at the very end, that is where the consciousness will leave the body.[16:26]
Among those who are currently cultivating nonvirtue, consciousness leaves the body coming down from the upper parts, which become cold first. When it reaches the heart, it leaves the body.
For those who were cultivating nonvirtue, when the consciousness leaves the body, it will begin from the upper parts. Then as the consciousness gradually leaves, as the consciousness leaves, it will no longer gather. When it no longer gathers, the four elements will decompose. But when they decompose, there is still an order to it! It will go from the element of earth, to water, to fire, and to wind. It goes down level by level. However we won't talk about this for now. But it is not the way we imagine it to be, ah, we think that this is all there is. No, in cultivation, there is a special technique and instruction for this [particular time]. But for people in general, this is how it works for them. The consciousness will leave. And wherever the consciousness leaves, that place will become cold. This will eventually reach the heart.[17:02]
The consciousness of someone who is currently cultivating virtue leaves coming up from the lower parts and the body becomes cold from the lower parts.
If you have cultivated virtue, the consciousness will leave from the lower parts of the body. And it will finally reach the heart as well. At the very end, the consciousness will get to the heart, and leave the body from there.[18:04]
In both cases consciousness leaves from the heart.
The consciousness will finally leave the body from the heart. This place also served as what?[18:20]
The point at which consciousness first enters the fertilized ovum becomes the body's heart; consciousness finally leaves the body from where it first entered.
Actually for this consciousness, when you first came into this life, where did it happen? It happened right here. When we came to life, the fertilized ovum was the place where the intermediate body took new life. This is where "form" first begins. This is where form first begins. The very last "wind from the heart" abides in the consciousness. And therefore this is the last part to be given up. But this is very subtle, very subtle. It is something that we cannot feel normally. When we first came to life, this came first. When we leave from this life, it is the last to go.[18:29]
Given that, at first the heat of the body either descends from the upper parts and gathers in the heart or ascends from the lower parts and gathers in the heart. After that, though Vasubandhu and Asanga do not say so, you should understand that in both cases the remaining heat in the body gathers into the heart from the other end of the body.
What this is saying is that the place where the consciousness leaves, that's where the heat is. What is said here, even though the details have not been disclosed, but we know the most important thing, the place where heat gathers is the place consciousness leaves the body. You just need to understand this point. So then,[19:20]
4" How you reach the intermediate state after death
Speaking of this, you might have a question here. In general, we would frequently, frequently say, [in particular] for those people who recite the Buddha's name, [they would say that] when the consciousness leaves at the very end, heat gathers at the crown. This is why we would normally say, "If the consciousness leaves from the crown or the eyes, one will become a noble being or a deity, respectively. If the consciousness leaves from the heart, or the stomach, one will become a human or a hungry ghost respectively." And then there is this, "If the consciousness leaves from the knee, one will become an animal. If the consciousness leaves from the bottom of the foot, one will become a hell being." This is saying that when one dies, you can look at where the consciousness leaves and tell where he is going to go for his next life. Therefore [for rebirths] among the six realms, it begins from the eyes - from the crown, one will become a noble being - for ordinary beings, we will go to the next rebirth. For those who have transcended beyond cyclic existence, it leaves from that place. Therefore at the moment of his death, wherever heat gathers, that is the place where the consciousness leaves. And then, if one is to become a deity, it will leave from here. Therefore it says, "If the consciousness leaves from the crown or the eyes, one will become a noble being or a deity, respectively." "...from the heart," this is saying that if you are going to become a human in your next life, you will leave from here at the end. So it will leave from the heart if you are to become a human. It will leave from there if you are to become a hungry ghost. If he is going to become a hungry ghost, the consciousness will leave from the stomach. And then, "If the consciousness leaves from the knee, one will become an animal." This is from the knee. "If the consciousness leaves from the bottom of the foot, one will become a hell being." These indicate the stages of how heat gathers, of how things progress from the coarse consciousness to the subtle consciousness. Actually for the consciousness at the very end, when the subtle consciousness finally leaves, it leaves from the heart.[20:03]
Does it make sense to say that "If the consciousness leaves from the crown, one will become a noble being"? Yes, after one obtains nobles status, when he finally leaves, his central meridian...I am just briefly explaining this. He indeed will leave from there. That is unmistaken. For the details of it, we will not explain it for now. At the same time, the real intricate differences, I don't know it that well. I don't know it that well. This is because I had read...I forgot the name of the book. It was an English book, an English book. It explains that when a person dies, we would only say, ah-ya, some would say that it would take eight hours, others would say that one would leave immediately, and then there are others...actually, it's not like that! At the moment of death, at that time, during the ethically neutral time, the earth, water, fire, wind and consciousness, how does each one progress to the next until the level of consciousness, what is the final condition like, and then what else happens, there is a great deal to be learned here. Practitioners will take advantage of the moment of death to reach high attainments and escape [cyclic existence] through this. I just wanted to mention this in passing.[21:48]
Therefore in regards to what we do not understand, we should not make wrongful judgments right now and say which one is right, which one is wrong. We need to have factual reference, complete lineage and scriptures as our basis. That is when we can truly grasp the real truth. Aside from that, we should just understand that we are, after all, ordinary beings who are amidst ignorance.[23:02]
[4" How you reach the intermediate state after death]
This says when one dies, how does one give rise to the intermediate body at this time? This is to say, from this life to the next, how does it continue forward?[23:30]
As the consciousness leaves from that spot, as just explained, you die and reach the intermediate state immediately, just as one arm of a balancing scale tips up when the other arm tips down.
Just as said before, at the spot where heat and consciousness leave, right at that spot, when the consciousness leaves, it is called death for the previous body. At the same time, when the previous body dies, the new one will arise. This is called "intermediate state" – an intermediary. This is much like a balancing scale. When you see one arm tips down, the other one will tip up. Between the two arms, it is not the case where one arm has to be completely down before the other arm tips up. One arm will tip down as much as the other arm tips up. The exchange is absolutely equal between the two arms. It is absolutely equal. So why does this happen? This next section tells the main reason.[23:48]
As to its causes, the intermediate state is contingent upon
This is telling us, nah, the causes of rebirth are right here![24:34]
(1) having become attached to your body and being filled with delight in your previous worldly activities, and (2) karma— whether virtuous or non-virtuous.
It has been explained to us earlier, in the bondage of cyclic existence, what binds you? It is these two things: one is afflictions, or you can call it ignorance or delusions; the other one is karma. Thus, normally for our afflictions, they can go from the coarse to the subtle ones. We would normally call them the keen envoys, the dull envoys, ignorance, particles, or we would call them cravings, views, ignorance, and particles and so on. These are distinguished based on the coarse and the subtle subjective aspects they describe. This can be summarized in one sentence. There is a unique characteristic: one cannot correctly understand the reality of phenomena. What does phenomena refer to? There is a special meaning behind this. We will talk about this later.[24:41]
Since from the beginningless time, one did not understand the essence of the five aggregates and have mistaken them to be the existence of a self. Why is there such misunderstanding? This is called ignorance, and therefore it is a "delusion," a "lack of understanding." After this misunderstanding created the self, it will give rise to a clinging to be "attached to your body." This thing has lasted from the beginningless time. This is called "delight in your previous worldly activities." Delight in your previous worldly activities is meaningless. That is how it is. We have from the beginningless time forever clung onto this. We have been conditioned. In other words, we have long been accustomed to this. To be accustomed to something for a long time lends a force to it, this is called delusion. Because of this, one will create all kinds of karma. This karma is divided into the virtuous and the non-virtuous karma. By the force of these two, therefore when one is about to lose the previous body, something which he has long cherished, there naturally will be a strong and powerful force [that arises]. And it is this force that gives rise to the intermediate state, gives rise to the intermediate state.[25:45]
From the perspective of not understanding, this is called delusions, called ignorance. Because you do not understand it, so you become attached. All sorts of things will result from this attachment. This will in turn produce various actions. This is then called karma. There are these two types of forces. And then, these two forces will propel you forward in this cycle. So this thing that is developed is the intermediate state. Hence when we cultivate now, we wish to be liberated, liberated. We wish to be liberated from what? We wish to be liberated from this. We must understand that this is the key to cultivation.[27:01]
Therefore, it does not matter how you are cultivating, whether you prostrate to the Buddha or recite the Buddha's name. If you are not clear of this concept and do not train on this, then it would be like you wanted to go South but you drive the chariot North. What does this mean? That is, your goal is to go to Táinán, yet you go North. It is exactly like that. Yes, for us normally, you may not have to understand this principle. However, you must be able to have faith in the people before you. For instance, for those who are reciting the Buddha's name now, there are indeed many people who are reciting the Buddha's name but they may not understand the principle. But they are able to have faith to say, "This Dharma Master, what this master is telling me is unmistaken. The mundane world is worthless!" So, you wholeheartedly seek after this instead. And this time, even though one may not understand, but for the subjective aspect of self-attachment, after he listened to what the Dharma Master or the master said, he is no longer attached to the object that we ordinarily focus on. On the contrary, he is able to give it up. Hence, they will tell you, "The Saha world is full of suffering, you need to give it up! For you to seek the Pure Land, it is because you want happiness!" There may be those who are not clear of this principle, but they believe this. So, for the subjective aspects of their mind, they accord with the idea of escaping cyclic existence. That is why they will have a chance at that time. This is a point that we must recognize, must recognize.[27:38]
On the contrary, now that you recognize this principle, at this time, whether you are reciting the Buddha's name or practicing Zen, you will have it. Otherwise, if you talk about learning Buddhism, about propagating the teaching, what are you learning? What are you propagating? This is the heart of the matter. This is what we must understand. Therefore, this place says, how you reach the intermediate state. Moreover, not only is this the case during death and birth, for any sensory object that arises before us, why would you become emotional in various ways? Afflictions and karma. Why? It is still for this![29:04]