菩提道次第广论手抄稿:旧版第七十七卷B面
（手抄稿 第十册 p161）[00:07]
如果这地方你不愿意去的话，你不会去，你不会去就不会感得。那么为什么你不会去呢？这地方我们应该想一想。有的人看见那两个人坐在那里的话，哇！他脚底抹了油了；有的人看见那两个人在这个地方的话，他脖子上套了个铁链拉他去也拉不去。你们相信不相信？为什么？那就是有的人他就是欢喜，跟他相应他就要去；有的人跟他不相应，他就不去。[00:33]
为什么相应？为什么不相应？这个我们立刻可以检点得出来。所以前面如果是你对他有烦恼、爱染等等，以及有它业；因为你爱染平常跟他聊天，唉呀，这个如胶如漆，到那时候脚底就抹了油了。平常你如果是修厌离心、厌患的话，你觉得：唉呀，这个毫无意义啊！这个都是善知识，我可不要去啊！到那时候，像你身上绑了个铁链，拉你去也拉不去。如果说在这种状态当中的话，你一定不去，一定不去的话，你就不会跑到那个地方 (p162) 去。这个地方是我们要注意的地方，我们要认识的地方哦！那么现在我们继续下去。[01:19]
p. 180 (3)
Take, for example, the case of those who have committed and accumulated karma for rebirth in a hell, like those who have no vow against activities such as butchering sheep or poultry or marketing hogs. In these peoples' intermediate state they see, as if in a dream, sheep and such at their future birthplace,
【故作感那洛迦业及增长已，谓屠羊宰鸡，或贩猪等，诸非律仪中有，犹如梦中，于当生处见有羊等。】
那么现在呢，前面说这个胎生的一个状态，下面说整个的生的状态。生为什么会生，前面第一句话已经说明了。现在呢就是说，当你造了譬如说感得地狱的这个业，造了增长，造了增长就是顺定受，换句话说，现在这个时候，中有你一定到那个地方去的。那么举个例子，就是说，因为你造了种种的这种恶业，这个什么？杀猪、宰羊等等。“诸非律仪中有”，这句话什么意思？什么叫非律仪？非律仪它也是一种规则，换句话这种规则，它注定我们要造恶业的，注定我们造恶业的。譬如说我们现在说：啊，这个告诉你啊！现在我们为了赚钱，这个行业赚得了钱，然后你应该怎么弄，讲了个杀猪、宰羊的道理。这讲起来，天经地义的，有它一套大道理，然后你照着这样去做，这个就叫作非律仪，非律仪。[02:40]
所以任何一个行业有它的行规，而这个行规，有的行规教你向上，有的行规教你向下，这个特别叫律仪。我们出家人的行规，叫作律仪戒，要告诉你这个不可以，那个不可以，这个该做，那个该做，这样的话让你生天、往生极乐。杀猪、宰羊有他的行规，告诉(p163) 他，你要这个样、那个样。然后呢这个心念当中一天到晚转那个，造了这种恶业一定堕落。那么因为造了这个业，他中有生起的时候，像梦当中，欸，就看见那个要生的地方，那个地方也有羊等，他也看见了，然后呢？[03:20]
and rush there, driven by their delight in their former habits.
【由先所习熹乐驰趣。】
欸，因为他以前的喜乐，记得吧？中有的生起，以及结生都是这个。因为他的习性，欸，看见了他就欢喜，欢喜就去呀！所以整个的那点，说我们叫作戏论，平常我们的心理状态都是这个，你就去啦！然后呢，因为他平常习惯了看见这个羊就宰，到那时候看见那个忍不住，他看见那个羊，杀那个心又生来了。那个心一生，[03:53]
Then anger is aroused at the forms which attracted them to the birthplace, at which point their intermediate state ends, and they are reborn.
【次由瞋恚生处之色，中有遂灭生有续起。】
所以这个地方要说明，堕地狱，是的，有中有的，这个是这样的过程而下去的。[04:03]
Hungry ghosts with goiters, and others who are similar to hell-beings, take rebirth in a like manner.
【如是于余似那洛迦瘿鬼等中，受生亦尔。】
那么鬼道等等都是这个样。[04:10]
If the being of the intermediate state is to be reborn as an animal, hungry ghost, human, desire realm deity, or form realm deity, it observes at its birthplace delightful beings similar to itself.
(p164) 【若生旁生饿鬼，人间欲天色天，便于生处，见己同类，可意有情。】
除了这个地狱以外，饿鬼、畜生、人，乃至于天，天是指欲天跟色天，无色界天是没中有的。同样地，看见自己的同类，你看见了，于是你就去了。[04:31]
Then, conceiving aliking and a desire for that place, it migrates there and becomes angry upon seeing the birthplace, at which time its intermediate state ends, and it is reborn. This is according to the 《Levels of Yogic Deeds》.
【次由于彼起欣欲故，便往其所，瞋当生处，中有遂灭，生有续起，此乃《瑜伽师地论》说。】
那么因为你看见了以后，所以那个时候，你由于这个心乐，所以到那个地方去。你对眼前的这个地方产生厌恶，那么中有灭、生有起，这个《瑜伽师地论》上面说。[05:00]
说到这里又停一下，我们又要想一下“欣、厌”两个字。他最后死了，结生的时候，还是不外乎两样东西—因为“欣”，对它欢喜的东西就去了；因为“厌”，排斥那个东西，他就进去了。所以了解了这个道理以后，你自然了解：噢！三界之内，乃至于跳出三界的，我们这念佛的，还是这个道理。那么这个靠什么？靠你的业，这个业是平常的心心念念、时时刻刻。所以我们现在说要修行、要修行，喏，道理很简单，你如果这个地方不认识……现在了解了吧！所以为什么告诉我们如果这个地方不谈，谈修行，那是我们在这(p165) 个地方还在戏论当中，现在有了根据了，对吧！很清楚，就是这个。所以一切时处都在这个上头，都是这个时候，我们继续下去。[06:13]
Rebirth in hell for those who are not people like those mentioned above—persons who have no vow, such as poultry butchers and hog sellers—occurs in a similar fashion.
【若非宰鸡及贩猪等，不律仪者，生那洛迦，理同后说。】
前面说堕落这个，是指非律仪的杀鸡、宰羊，如果其他的生那洛迦那不一定，像后面说。后面说的什么呢？就是说，你跟同类那个地方看见了你就，欸，觉得欢喜的，总是又令你欢喜的，令你欢喜的你就去了，令你欢喜的你就去了。这个地方我也要特别地要说一下，因为这个地方，这个论上面并没有说明。譬如说投饿鬼趣，我们会想：“对呀！谁我们都是贪心的。饿鬼的人是贪心特别重，他应该一天到晚想吃。他为什么到那时候吃不到呢？”饿鬼是这样的，他因为一天到晚想吃，所以他那个中有现起来的时候，他吃得太多了，那个时候肚子塞得饱饱的，他就看见那个人已经塞得饱饱的，你就把它再吃，到那个时候，他心里面忿恨说：“我已经吃得这么饱了，我吃不下！”这个一念瞋心一来，好！那个中有就消失掉了，就这样。所以他那个时候排斥的一念心，就进入那个饿鬼道，从此以后他永远也吃不到。[07:29]
所以他生每一道当中，他都有这个力量，就是一个是欣的心，一个是厌的心，这个 (p166) 是强烈的这种状态。而这个结生的时候是如此，实际上呢，这个业就是我们在生的时候，一直相继续的。所以为什么说引业跟满业之间，引业是一定什么？就是这种善业或者不善业，就是你这个强有力的这种心念，所以整个的生死轮回当中。那么我们现在了解了，哦！所以讲系缚就是这个，所以讲解脱也是这个，现在这个内涵有了更进一步的认识了。[08:16]
The《Treasury of Knowledge》 says： You desire smells, places, or other things. In his commentary on this Vasubandhu explains that if the being of the intermediate state is to be reborn from heat and moisture, it craves smells, while if it is to be reborn spontaneously, it desires a place and is subsequently reborn there.
【《俱舍论》云：“余求香宅舍。”谓湿生欲香，化生求舍，而受生也。】
上面胎、卵、湿、化四样当中，每一个地方的生法，那个《俱舍论》上面就告诉我们这个道理。湿生他所求的呢？求到要香、闻香，化生呢？要求住的地方，那个同样的要求那个，然后呢它找到所住的地方也是要去了。譬如说到地狱的众生，前面已经说过了，他不是要求到地狱去，那是他妄业的颠倒。譬如说：到这个热地狱的众生，他是怎么去的呢？到寒地狱的众生，他是怎么去的呢？那时候他觉得冷，他就要找热，那个地方就很暖和，他就去，一去那个地方原来就是热地狱；寒冰地狱，却却相反，就是要求去的地方就是这种状态而去的。那么现在关于这个结生的道理，我们有了一个正确的了解。把下面最后一段话也说一下。[09:31]
It further explains that if this being is to be reborn in a hot hell, it craves warmth,
(p167) 【◎ 复如释说，若是当生热那洛迦，希求暖热，】
这个地方就讲了。[09:37]
while if it is to be born in a cold hell, it longs to be cool. Egg-birth is explained similarly to womb-birth. I have followed the 《Levels of Yogic Deeds》 in explaining how you die and are reborn in unexceptional cases.
【生寒地狱，希求清凉，中有遂往。诸卵生者，俱舍论说亦同胎生，死没及结生之理，无特外者，皆如本地分说。】
除了说明这个理由以外，还有现在我们这里的根据，都是《瑜伽师地论》上面的〈本地分〉，这个地方说得清清楚楚。那么现在到这里为止呢，有关于由苦集谛当中说的这个流转的道理，我们已经有了一个清楚的概念。不但是前面这个理路，而且理路所指的行相，而这个行相，就是我们当下的一念。怎么样从我们当下的一念，由于自己的惑、无明，或者是烦恼而造业；造了业以后，这个业继续地怎么增长；然后呢，到死的时候怎么现起中有；然后从中有当中怎么再结生，有一个大概的概念。这个是从四谛上面来讲，四谛上面来讲，那么下面就讲 十二因缘。[10:59]
这个十二因缘实际上说起来，还是这个内容的开合不同，不过这个开合他讲得更细致。如果前面这个概念有不清楚的话，等到把后面的十二因缘一清楚的话，那这个概念就完全清楚、完全明白。今天我们把 十二缘起的十二支的行相先介绍一下，至于说它流转过程当中，明天我还有张图会带来。所以明天上课的时候，提醒我一下，我会把那张图告诉 (p168) 你们，这个解释一下，解释一下。
菩提道次第广论卷六终
菩提道次第广论卷七
p. 181
今天我们继续下去。看卷七：[11:43]
The second part of the method for developing the mind intent on liberation is to reflect on the twelve aspects of dependent-arising. This topic has four parts:
1. The division into twelve factors.
2. Abbreviated classification of the factors.
3. The number of lifetimes required to complete all twelve factors.
4. How their significance is summarized?
【第二由十二缘起门中思惟分四：① 支分差别，② 支分略摄，③ 几世圆满，④ 此等摄义。】
一共分十二缘起就是十二支。那么这个十二支，每一支的内容是指什么，第一个我们要认得它。那么这个十二支当中分几个大类，“略摄”就分成功几个大类。为什么要讲十二支呢？就是生死流转，在那个生死流转当中，它的行相，它的功能，彼此前后的关系，所以在这个第二个略摄当中。然后呢这个 十二支流转生死当中，怎么样从前一世推展到后一世，这个经过的时间说明。最后，由最后的说明补充前面几项没有圆满的。这个在这个地方现在解释一下，解释一下。我们看。[12:54]
【今初】
先是看那个支分差别。[12:59]
The twelve factors of dependent-arising are: (1) Ignorance.
【◎ 十二缘起中初无明者，】
第一个讲“无明”。平常我们对无明两个字可以说耳熟能详，常说的无明、无明大家 (p169) 都知道，可是无明的真实内容啊，我们对它不一定认识得很正确。尤其是我们传统的佛法里边讲起来，说见惑、思惑、尘沙、无明，讲到无明，好像这个无明细得不得了，“哎呀，这我们凡夫不可能认识的！”因为我们不可能认识，所以你没拿它一点莫奈何它。实际上呢，不！细的无明，是的的确确我们没办法认识的，粗的无明就在眼前，就这样。而是我们必定要从粗的无明上面下手，由这个因渐渐地净化，然后一步一步地如此因感如此的果。你粗的一步一步地净化的话，你才能够最后找到最细的地方，连根拔起。所以现在我们把这个概念，在这个地方要认得很清楚、很清楚。你有了这个正确的认识以后，我们前面很多误解都可以拿掉。误解拿掉了以后，产生了一个正解，这个正解就是我们修行的根本。[14:25]
谈到这里，在没有说正文之前，有一句话要说一下的，有一句话要说一下的。我们常常听祖师们说：“宁愿千年不悟，不要一日错路。”就是你宁愿你一千年不开悟，不要一天走错。这个话怎么讲呢？就是说，如果你走错了以后，那个非常危险、非常危险！你在这儿慢慢地做对了，慢慢地摸进去，哪怕一千年，你只要做，总有开悟的时候，总有解决的时候；万一你走错了，那永远摸不到！[15:14]
那么在这种情况之下，好像跟我们了不相干，实际上这句话真正的意思，就是我们眼前 (p170) 每一个人都犯了这个毛病。因为我们在识心的这个控制之下—识心的特质是什么？它就是识就是能执，执所执的，当你缘所缘的，缘到了以后，你自自然然产生不知不觉的执着，你就觉得这个样。于是这个执着分两方面，一个是理智的见烦恼，一个是情绪的思烦恼，你死死地死在这个里边。我们平时总觉得我很有道理，总觉得很有什么，很哪……那个都是在这个概念上。所以这是无始以来无可奈何的事情。[16:00]
现在呢，修学佛法的目的干什么？就是帮助我们击破它、净除它，所以佛法是唯一的能够净除这个的一个宝贝。万一你学了佛法，一步开始走错了，害了！因为说佛法是净化它的，现在你学了，结果你佛法也学错了，你已经学错了，走上了更糟糕的一条路上去了。因为你前面不了解，还有机会说：“哎，这个世间的啊！现在学了佛法可以把你净化。”现在你自己觉得学了佛法了，其实你学对了没有？学错了！于是你牢牢执着这个就是解决你的问题。于是这个执着，把你本来可以解脱的这个机会去除掉了，切断掉了。什么东西切断哪？就是你的执着，你觉得对嘛！因为你觉得对，所以你才不接受其他的，这个力量非常厉害。如果说你们自己检查一下的话，我想我们很容易可以体会得到，很容易体会得到，有很多东西你总觉得：啊，很懂！就这样。[17:18]
昨天也是那位同修跑得来跟我谈这个问题，哎呀，他就谈得好欢喜，我也非常 (p171) 欢喜、非常赞叹。有两个理由：欢喜的，他现在走上了正路；赞叹的，我看见他走上了，我也沾了这个光，随喜功德，无比地欢喜！他就跟我说，他那个刚开始听的时候，是为什么听不进，现在听得是越来越欢喜。我说：“是呀！我当初也是这个样的。”然后呢，我进一步说为什么原因。说实在的，当初为什么听不进啊？我们不妨在这个地方每一个人自己检查一下，什么力量在这个地方。[18:03]
你就是说，自己有一个自己的惯性、习惯，有一种惯性平常我们说，你对外来的东西，你就是你觉得这个满好嘛，这世间的东西，就是这样。这个就是所以叫你，譬如说坐在这里，叫你站起来，你觉得坐得满舒服，叫你站起来，你真不愿意！除非是坐的地方不舒服，那个时候你自己要求，否则的话，你坐在那里一定不愿意动的。这个是什么？情绪上的。还有一种呢，见解上头的，如果你自己已经觉得你对了，如果你觉得对的话，外面东西你自然而然有排斥的力量，就这样。就这个力量摆在这个地方的话，不管人家讲的什么东西，自然而然你自己觉得对。[18:50]
所以说刚才说的这个东西，佛法本来就是帮忙我们解决这个问题的，不幸万一我们一开始走错的话……所以说，哪怕你一天走错路，你以为走对了，结果呢唯一真正走对的这个路是你摸错了，你还以为对，于是你把唯一救你的这条生路一刀斩断了，请问你有没有 (p172) 机会跳出来？所以龙树菩萨在《中论》上面告诉我们：佛为什么要说这个道理呀？为了要解决你的诸见。今天你对这个道理你的执着，实际上执着是错的，那个时候诸佛也没有莫奈何你，诸佛也没办法救我们。所以我们一开头时候，我要特别说明一下，我们正式修学佛法之前，哪怕你已经懂了，还是要记着：我还是个瞎子，就算摸到象了，我还是摸到象的一部分哦！你那个时候能够这样地认识，所以你还自己觉得我还在病当中，然后你还要努力，那个时候有机会；如果说你这个心情生不起来，自己觉得很懂的话，那对不起，那就害了！[20:09]
所以到这里，我们重提一下，前面“道前基础”告诉我们的准备，我们把这个准备今天重提一下，把这个我们的障碍拿掉了以后，然后我们再学下去。我为什么在这个地方提这个，有个原因。你要真正进入佛法，前面讲的是人天乘法，这是个基础，这是个基础，是共的，由这个基础上面真正地深入，到这个地方才是真正跳出轮回的开始。前面已经讲了一半了—四谛，如果在这个四谛上面你万一把握不住，现在还有更好的—十二因缘。如果你这两个都把握不住的话，那对不起，这一生就没有因缘了。[20:55]
所以在这里务必先要好好地把自己的宿习—这个宿习有几种：一种知见上自以为了 (p173) 解的习惯，就是见烦恼；还有一种自己的思烦恼，哎呀，觉得这个也不行、那个也不行，哎呀，又觉得这个不配胃口、那个也不配胃口，就是这个习性上的。这个两点一定要拿掉！打起精神来，好好地学！这是以前无始以来的错误拿掉了以后，然后呢我们从这地方进入去。
现在开始我们看一下，先看那个无明支。无明是什么？[21:35]
The《Treasury of Knowledge》：
【如《俱舍》云：】
他引《俱舍》的，在我们这边说我们讲大乘的，他为什么引《俱舍》啊？要晓得，这个特质本身，大小三乘所共。现在我们刚刚进去，如果说基础的地方不认识的话，你深细的地方也不可能认识。反过来，如果说你基础不认识，先把大的弄得了以后，我们变成功什么？哎，讲起来，说，哇！人造卫星样样都懂，银河、太空都懂，实际上呢我们眼前的是一无所知。你眼前的一无所知，你就能够到太空去了吗？就是这么简单的一个道理。不要说人造卫星，眼前那个脚踏车你也不会造，乃至不会骑，你就说我居然能够造太空火箭，那不是很荒唐吗？所以在这个地方，我们也可以了解，为什么这个很深的大论当中，它处处地方引这个。这个地方有个重要的原则，如果是对的话，不管是初、中、后，质一定对；下手的地方你做对了，拿这个因步步上升，你才能够达到最高的地方去。现在我们 (p174) 看《俱舍》怎么说。[23:09]
Ignorance is like animosity and falsehood.
【“无明如非亲实等。”】
这个是我们将来修行的最主要的关键，这个概念我们务必要弄清楚。这个“无明”不是我们当中：“哎呀！这个无明这是菩萨才能够破，才能够认识啊！”就是我们眼前凡夫就应该认识的。这是什么？非亲非实，还有个“等”字，下面要解释。[23:33]
Animosity and falsehood refer neither to the absence of friendship and truth, nor to what is different from these two, but rather to the classes of phenomena that are directly antithetical to and incompatible with friendship and truth.
【此亦如说怨敌虚诳，非唯遮无亲友谛实，及异亲实，是说亲友实语相违所对治品。】
就这么简单的几句话，这是我们眼前最重要，必须应该认识的。他说“如”，如者好像，是说“如说怨敌虚诳”。前面说“亲”，亲是亲爱嘛，说“非亲”，非亲是什么？不亲爱的，是说“怨敌”，说怨家对头。还有呢？“实”是实在的，现在呢“非实”是什么？虚诳的。所以它这个地方，他不说怨敌、虚诳，而说非亲、实，是意思什么？说“非唯遮无亲友谛实，及异亲实”，不但是遮止这一个。记得不记得我前面告诉你们，说我们共同在这里表决一样东西的时候，说赞成甲的请举手，赞成乙的请举手，举完了半天还有很多人有问题的。现在不是，赞成的请举手，不举手的就是反对的，就这两样，那就没有 (p175) 遗漏了。所以在这个地方也告诉我们，他所以用这个“非”、所以用这个“遮”的原因何在，是这样—就是凡是不亲爱的、不实在的，与这个所有跟亲、实相违的，这个就是我们要对治的，这个都包含在无明当中。[25:13]
用这样的一个归类方法、分类方法，就把这个无明的特质可以完全地说得明白，一无遗漏。你在因地当中，能够一无遗漏地认识，然后呢道位上面告诉你们是一无遗漏的对治的方法，你照着去修的话，产生的结果是一无遗漏圆满的结果。了解吗？所以说在这个地方，不管是念佛、参禅也好，假定你懂得了一无遗漏的，然后你去修这个法门的时候，为什么你同样地做，结果就不一样的根本原因就在这里。所以修，那没关系，它的的确确是有各种不同的方法的。继续：[26:10]
Likewise, ignorance also refers neither to the absence of that cognition which is the remedy for ignorance nor to what is other than this, but to the classes of phenomena that are directly antithetical to and incompatible with cognition.
【如是无明，亦非仅遮能对之明及明所余，是明相违所对治品。】
同样地，说“无明”是什么呢？也是遮没有明，不是遮“能对之明及明所余”，“是明相违所对治”，跟明恰恰相反的。这两个，什么叫“对治”啊？就是说有你就无我，有我就无你，就这样。所以这两个一定是不但敌体相反，而且是互相有了你的话，我一定把你消灭；有了你的话，你一定把我消灭。所以这个明跟无明之间是两个，在这种状 (p176) 态当中。所以如果是无明存在，对不起，你一定是无明、不觉；如果你把握住了重点修它那个觉道的话，你觉了、明了，这个无明是一定可以克服，一定可以净除！[27:11]
好！那么现在这个地方我们了解了，所以原则上面，哦！原来这个这样，它就是不实在的。而不实在的东西，这个东西是我们真正的生死怨家，我们就把它看错了，明明是虚诳的以为实在的。然后呢，这个因为它不实在的、虚诳的怨家，我们把它看成实在的，恰恰相反的，这样。所以无明是不认得这个而产生的错误；明呢，就要认得它，产生正面的功效，就这些。那么现在正对治：[27:49]
Regarding this, the great scholar Dharmakīrti asserts that Here, the remedy—cognition—
【此中能治明者，】
正对治这个无明的“明”是什么？这个也是我们从根本上面把握要了解的。这个定义，我们首先要认识，一定要很清楚、很明白地把握得住。下面看：[28:14]
is the cognition of the real, the meaning of the selflessness of persons.
【谓正明了补特伽罗无我之义，】
喏，就是正确地、如实地、一点都没有错误地明白了解，了解这个东西，整个的佛法所要了解的就是这个，这个是中心。你了解了这个根本，然后再从根本上面扩大的话，只要跟它相应的都是佛法，如果跟它不相应的都错了，就这样—补特伽罗这个上头无“我”。补特伽罗平常我们翻成“数取趣”，因为数数地、不断地，这个数不是一趟两趟，永远地在那个六趣当中轮转，舍了这个又取那个，舍了这个又取那个。我们通常叫作“有情”，也就是人，就是我、你、他，都是在这上头。[29:09]
77B Commentary
English LR v.1 p.317 (COMMENTARY V1. P190)
So why do you not go there? This is what we should ponder. Someone would see two people sitting there, ah! He would hurry towards them as if his soles were oiled. For some other person to see the same two people there, he would not go to them even if he was dragged with a chain. Do you believe this or not? Why? For some people, they are just so fond of it that they will go to whoever or wherever they feel the connection. They will not go to those who they do not feel the connection.[00:07]
Why is there a connection? Why is there not connection? This is something we can immediately examine. Say prior to this, you developed afflictions, attachment, or other karmas towards him. As you had developed attachment of chatting with him. Ah, you would cleave to him like lacquer and glue. When the time comes (you see them) you would rush towards them. But if you practiced cultivation of disenchantment and disgust, you would feel, "Ah, this is meaningless! They demonstrate as my excellent teachers. I shall not go there!" By then, you would not go even if you were dragged with a chain. If this is the condition that you are in, you will certainly not go there. If it is certain that you do not want to go there, then you will not end up at that place. This is a point we need to pay attention to. This is what we need to recognize! So now let us continue.[00:33]
Take, for example, the case of those who have committed and accumulated karma for rebirth in a hell, like those who have no vow against activities such as butchering sheep or poultry or marketing hogs. In these peoples' intermediate state they see, as if in a dream, sheep and such at their future birthplace,
[the text here says "those who have no vow against activities such as..." This part of the text is explained differently by master. It is more like "those who follow rules that are not like vows such as..."]
So now, the way one takes birth through the womb has been explained. This next part explains how one takes birth in general. Why birth takes place, this was already explained in the first sentence. What this is saying now is that once you have created karma. Let us say you have created the karma of going to hell. It will begin to accumulate. If you have done and accumulated the karma, you will definitely experience its fruit. In other words, at this time, you will certainly go there in your intermediate state. Let me give you an example. This is to say, because you have created all kinds of non-virtuous karma, what are they? They are the actions of butchering hogs or sheep. "Those who have no vow against activities such as..." What does this sentence mean? What does no vow against activities mean? To have no vow against activities would mean you have followed a certain type of rules. In other words, this certain type of rules ensures the creation of non-virtuous karma, it ensures the creation of nonvirtuous karma. For instance, we might say, "Ah, I am telling you! In order to profit in this line of work, this is how you should do this or that. This is how you should butcher hogs and sheep." When you talk about it, you sound completely justified, and you backed it up with grand theories. You then follow it accordingly. This is called no vow against activities such as these, no vow against activities such as these [ i.e. you are following a certain type of rules that are not like vows][01:09]
Any line of work has its own rules. Some make you improve yourself [your ethics]. Other work rules will cause you to degrade [your ethics]. They are specially termed as vows. The rules followed by the renunciates are called the ethical disciplines of restraint. It details what should be prohibited and what should be practiced. And if you follow accordingly, you will be reborn in the heavens, in the Pure Land. There are also work rules for those who butcher hogs and sheep, you need to do this and that. These would be in your mind all day long. After you created this type of non-virtuous karma, you will certainly fall [into miserable realms]. And since you have created this karma, when the intermediate state arises, just like in a dream, you see your birthplace, and there is sheep there. You see them. And then what happens?[02:40]
and rush there, driven by their delight in their former habits.
Ah, due to the delight in their former habits, remember this? The way the intermediate state arises and how one takes rebirth are due to this. It is because of one's latent propensities. Ah, as soon as he sees it, he is delighted by it. And if he is delighted by it, he will go there! So the whole point of this is what we call the mere elaboration of words. We are normally in this state of mind. And that is why you will go there! And then, since one is used to butchering the sheep upon seeing them, he could not help himself when he sees them. When he sees the sheep, the thought of butchering them arises again. And once such thought arises,[03:20]
Then anger is aroused at the forms which attracted them to the birthplace, at which point their intermediate state ends, and they are reborn.
What this explains here is that for those who are going to fall into hell, yes, there is an intermediate state for them. And this is the process of how they fall.[03:53]
Hungry ghosts with goiters, and others who are similar to hell-beings, take rebirth in a like manner.
This is the same for hungry ghosts and the likes.[04:03]
If the being of the intermediate state is to be reborn as an animal, hungry ghost, human, desire-realm deity, or formrealm deity, it observes at its birthplace delightful beings similar to itself.
Other than for hell-beings, this is the process for hungry ghosts, animals, humans, and even the deities as well. Deities here refer to the desire-realm deities and the form-realm deities. Those in the formless-realm do not have intermediate states. Similarly, you would see beings similar to yourself, and you will go to them when you see them.[04:10]
Then, conceiving a liking and a desire for that place, it migrates there and becomes angry upon seeing the birthplace, at which time its intermediate state ends, and it is reborn. This is according to the Levels of Yogic Deeds.
At the time you see it, you conceive "a liking and a desire," and you proceed there. Then the feeling of disgust arises when you arrive at the place. That is when the intermediate state ceases to exist, and the birth state arises. This is according to the Levels of Yogic Deeds. This is according to the Levels of Yogic Deeds.[04:31]
Speaking of this, let us pause again. We need to ponder again these two words - "liking" and "anger." When one finally dies and takes birth, the process is still within the scope of these two things - because of your "liking," you will be attracted to what you enjoy; then because of your "anger," you repel it and take birth. So after you understand this principle, you will naturally understand, "Ah! All those in the three realms, or beyond the three realms, or for us who recite the Buddha's name, this is still the underlying principle. So what does it depend on? It depends on your karma. This karma refers to your thoughts at every single moment. This is why we say you need to cultivate, need to cultivate. The principle is very simple. If you did not understand this...now you do! This is why it would be an engagement of mere elaborations of words if we rush to cultivate without first discussing this principle. Now (you know) the argument for this, right?! It is very clear. This is exactly it. We therefore are constantly in this state (creating karma), at all times, in all places. We are always in this state. Let us continue.[05:00]
Rebirth in hell for those who are not people like those mentioned above—persons who have no vow, such as poultry butchers and hog sellers-occurs in a similar fashion.
The earlier description of one’s falling into the miserable realm refers to of those who have no vow against activities such as butchering sheep or poultry. If one is to be born in hell, then the situation is not necessarily like that. This is described later. What does it say? It says that when you get to that place and see beings similar to yourself, you will, ah, feel delighted. It is always something that will delight you. Whatever that delights you, you will pursue it. Whatever that delights you, you will pursue it. At this juncture, I want to specially explain a particular point. This is because the treatise does not explain this. For instance, when one is reborn in the hungry ghost realm, we would think, "Yes! Every one of us is greedy. Those who are to be reborn as hungry ghosts are particularly greedy. So they would want to eat all the time. So why would they get to a place where they cannot eat?" This is how it works for the hungry ghost. Because he wants to eat all the time, he would have already been stuffed when his intermediate state arises. He would see that he is already so full but you still urge him to eat. At that time, he becomes angry and think, "I am already so full, I cannot eat anymore!" As soon as the anger arises, the intermediate state disappears. It is just like that. Therefore that single thought of rejection will send him into the hungry ghost realm. From then on, he will not have another bite to eat.[06:13]
Therefore such force is present when rebirth takes place in any realm. This force - one is the mentality of delight, the other is the mentality of disgust. These are the intense states of mind. This is how it is when one takes birth. Actually, this karma was a continuation of those when one was alive. Therefore between the projecting and the completing karma, what is projecting karma? It is exactly this type of virtuous or non-virtuous karma, your intense and powerful thought. This is what drives the entire cyclic existence. Now that we understand this, ah! Hence when we say that we are bound, it is exactly this that we are referring to. Hence liberation is also to be liberated from this. We now have a better understanding of the content.[07:29]
The Treasury of Knowledge says:You desire smells, places, or other things. In his commentary on this Vasubandhu explains that if the being of the intermediate state is to be reborn from heat and moisture, it craves smells, while if it is to be reborn spontaneously, it desires a place and is subsequently reborn there.
This explains how those who will be reborn from womb, egg, moisture, and spontaneous ways will take birth. The Treasury of Knowledge explains this principle. For those to be reborn from heat and moisture, they crave smells. They want to smell. For those to be reborn spontaneously, similarly, they desire place. So when they find where they want to live, they will go there. For instance, for beings in hell, as explained earlier, it is not that they desire to go to hell but that their situation is reversed by their bad karma! For example, for the beings in hot hells, how did they get there? For the beings in cold hells, how did they get there? They felt cold and were looking for warmth. Ah, that place seems to be very warm, so they go there. As soon as they get there, it turns out to be the hot hell. And for those who are going to the cold hells, the situation is exactly the opposite. It is supposed to be a place of their desire, (but) it is under these circumstances they end up at where they are. So, we now have a correct understanding of how rebirth takes place. I will then explain the last part of this section.[08:16]
It further explains that if this being is to be reborn in a hot hell, it craves warmth,
Ah, it explains here.[09:31]
while if it is to be born in a cold hell, it longs to be cool. Eggbirth is explained similarly to womb-birth. I have followed the Levels of Yogic Deeds in explaining how you die and are reborn in unexceptional cases.
The explanation of the reasons, and the reference presented here are all from the Levels of Yogic Deeds. This is clearly explained here. So up to this point, we have come to understand clearly the concepts of how a being goes through rebirth, as explained by the truth of suffering and origin. Not only was the reasoning explained, but the subjective aspects that the reasoning pointed out, and the subjective aspect it refers to is our thought in the moment. How, starting with our very thought in the moment, we create karma due to our delusions, ignorance or afflictions. After we created karma, how this karma continue to accumulate. And then, when we die, how the intermediate state arise. Then from this intermediate state, how one takes birth. We now have a general idea of these things. This was explained from the perspective of the four noble truths, explained from the perspective of the four noble truths. The next section will explain the twelve factors of dependent-arising.[09:37]
Actually the twelve factors of dependent-arising are the same as content presented above, just categorized and explained differently. But the explanation (presented by the twelve factors of dependentarising) is even more intricate. If you do not understand the concept mentioned earlier, you will do well once you have a clear understanding of the twelve factors of dependent-arising. Today we will first introduce the manifestation of the twelve factors of dependent-arising. As to how it moves from one factor to another, I will bring a diagram tomorrow (to illustrate it). So remind me of this when class reconvenes tomorrow. I will explain that diagram to you. I will explain it, explain it. Today, let us move on. Let us look at scroll number seven.[10:59]
b' Reflection from the viewpoint of the twelve dependent-arisings
The second part of the method for developing the mind intent on liberation is to reflect on the twelve aspects of dependent-arising.
This topic has four parts:
1. The division into twelve factors
2. Abbreviated classification of the factors
3. The number of lifetimes required to complete all twelve factors
4. How their significance is summarized
There are twelve factors of dependent-arising, so there are twelve. Among these twelve factors, what does each factor mean? We must first understand each one. Among the twelve factors of dependent-arising, there are a few classifications of the factors. "Abbreviated classification" means they are categorized into a few groups. Why do we have to talk about the twelve factors? It describes rebirth. Within rebirth, the subjective aspects, the functions, and how things relate from the previous to the next, these are described by the abbreviated factors. And then for rebirth as told by the twelve factors of dependent-arising, the time it takes for something you've done in one life to fruit in another life, the amount of time that is required will be explained. Finally, the last explanation will make up for things that weren't explained in the previous sections. I just want to briefly explain this for now, briefly explain this. Let’s take a look[11:43]
I' The division into twelve factors
Let’s first look at the division into the twelve factors.[12:54]
The twelve factors of dependent-arising are:
(1) Ignorance
The first one is on "ignorance." We can say that we are very familiar with the word ignorance. We would often talk about ignorance and it is something that you all know. However, as to the actual content, we may not necessarily have a very correct understanding. This is especially true when we speak of the traditional Buddhism. It would describe the affliction of the view, the affliction of the emotion, the particles, and ignorance. So, when it speaks of ignorance, it would seem to us that ignorance is extremely subtle. So, you would then say, "Ah, this is impossible for us ordinary beings to understand!" Since it is impossible for us to understand, therefore we can do nothing about it. But in fact, that is not the case! The subtle ignorance is indeed something we are unable to recognize. But the coarse ignorance is displayed right in front of you. It is just like that. But we have to begin from the coarse ignorance. We can gradually purify ourselves from this cause and advance step by step to procure the corresponding effect. If you are able to purify the coarse ignorance step by step, then you can finally find your way to the most subtle ignorance. You will then be able to uproot it entirely. Hence with this concept here, we must be very clear of it, be very clear of it. Once you have a correct understanding, we will be able to eliminate many of the misconceptions we had before. After we remove the misconceptions, we will develop a correct understanding. This correct understanding becomes the root to our cultivation.[12:59]
Speaking of this, before we go into the actual text, there is something I need to tell you. There is something I need to tell you. We would frequently hear the former teachers say, "I would rather not be awakened for 1000 years than to go astray for one day's worth of time." This means that you would rather not become awakened for 1000 years. But you definitely do not want to go astray for even one day. What does this mean? This is to say that if you have gone down the wrong path, that is very dangerous, very dangerous! If you do what is right slowly and you slowly figure your way in, even if it takes 1000 years, as long as you keep at it, there will be a day when you will be awakened. There will be a time when you can resolve the problem. But if you go down the wrong path, then you will never be able to figure it out![14:25]
It would seem that this case is not relevant to us. But in fact, the real intended meaning of this is that every one of us incurs this fault at present. This is because we are under the control of our own consciousness. What is the characteristic of this consciousness? The consciousness has the ability to cling, to cling on to what we have grasped. So, once you have focused on an object, after you have focused on it, you will naturally develop clinging without awareness. You will feel that is the way it is. Hence this type of clinging is divided into two aspects. One aspect of which is a logical one, the affliction of the view. The other aspect is an emotional one, the affliction of the emotion. You are bound tightly to it. We would normally always feel that we have good reasons, we make great sense...these are all because of the principle spoken just now. Hence this has been something that we are helpless with from the beginningless time.[15:14]
But now, what is the goal for training in Buddhism? It is to help us to breakthrough it, to purify it. Hence Buddhism is the only treasure that can purify this. But what if you have learned Buddhism and have taken the wrong step from the very beginning? Then you are doomed! This is because Buddhism is originally used to purify it. But now that you have learned it the wrong way, you have gone down an even more terrible path. Because before you understood Buddhism, you would still have the opportunity to say, "Ah, this is the way of the mundane world! Now that I have learned Buddhism, I can purify this." But after you have learned the teaching, did you in fact learn it correctly? You have learned it incorrectly! Then you cling tightly onto what you think will solve your problem. And because of this type of clinging, you have removed and eliminated the opportunity that could have helped you to be freed. What have you eliminated it with? It is your own clinging. You feel that you are right! Since you feel that you are right, therefore you will not accept the others. This kind of force is very strong. If you examine yourself for a little bit, I think we can all easily relate to this. We can easily relate to this. There are many things in which you would feel, "Ah, I know this well!" It is just like that.[16:00]
Yesterday, a fellow practitioner also came to discuss this issue with me. Ah, he was so happy when he talked about this. I was also very pleased and commended him for that. I had two reasons for doing so. One is that I am happy now that he is on the right track. As I praise him for being on the right track, I have benefited from that as well because I got to rejoice. I am utterly pleased! So, he told me that when he had first begun to listen, he could not really take anything in. But now, the more he listens, the more delighted he becomes. I said, "Yes! That is how I was before as well." Then I moved on to say the reason for that. Honestly speaking, what is the reason that we could not take in anything before? There is no harm for every one of us to take some time to examine ourselves here. What is the force behind this?[17:18]
It is that you have your own tendency or habit. One tendency that we normally have is that for an external object, you might feel that it is pretty good. This is an object of the mundane world. It is just like that. This is to say that, for instance, let's say you are sitting down, and we ask you to stand up. But you feel very comfortable sitting down. So, when we ask you to stand up, you really do not feel like it! Unless you are not comfortable sitting down, then you would ask to do something else yourself. Otherwise, you will certainly not want to move from your seat. What is that? That is the aspect of the emotion. The other kind is about the view. If you already feel that you are right, if you feel that you are right, you will naturally reject the other external things. It is just like that. If this force is in the way, then no matter what other people say, you will naturally feel that you are correct.[18:03]
Hence what was just said earlier is that Buddhism is originally intended to help you solve this problem. But unfortunately, if we have gone down the wrong path from the very beginning...this is why even if you have gone down the wrong path for one day, you may think that you are on the right path, but you have gone astray from the only true path. But you think you are right. Therefore, you have severed this only path to salvation. So, may I ask, do you have any more opportunity to escape from this? Therefore, Nagarjuna Bodhisattva told us this in his Fundamental Treatise (Madhyamika-karikas Sastra). Why did Buddha tell us these principles? It is for clearing, to correct all your views. But if you cling on to your own ideas about these principles, and you have actually clung onto to things that are what’s wrong, then even all the Buddhas cannot do anything for you. All the Buddhas will not be able to help us. Therefore, in the very beginning, I want to particularly explain this. Before we formally train in Buddhism, even if you already understand it, you should still remember this, "I am still a blind man. Even though I have now touched the elephant, I have only touched a portion of the elephant!" If you can have this kind of understanding, you will feel that you still have a sickness. And you will still want to strive. Then you will still have the opportunity. If you cannot give rise to this kind of attitude and you think that you really know it, I am sorry, you are doomed![18:50]
Therefore, at this point, we want to bring up again the preparation that was mentioned to us earlier in the section of the foundation of the path. We should revisit this preparation today. After we remove our obstacles, then we can continue to learn. Why do I bring this up today? There is a reason for that. To truly enter Buddhism, what was explained prior to this section were the teachings for the vehicle of the humans and deities. Those constitute the foundation. Those constitute the foundation. Those teachings are shared among all the practitioners. It is this foundation that allows you to truly advance in depth. And it is only here at this point of the text that we truly begin to transcend beyond cyclic existence. The previous part has already explained half of this – the four noble truths. In case you were unable to grasp the four noble truths, now there is something better – the twelve factors of dependent-arising. If you cannot get a grasp of either of these two teachings, then I am sorry, you will have no other opportunity for this lifetime.[20:09]
Therefore, you must truly become aware of your own latent propensities. There are a few kinds of latent propensities. One has to do with the view where you have the habit of thinking that you know. This is the affliction of the view. The other kind is your own affliction of the emotion. Ah! you will feel that this does not work and that does not work! Ah! you would feel that this does not suit your taste and that does not suit your taste. This has to do with habits. You must remove these two things! You must get motivated and learn thoroughly! After you remove these errors that you have had since the beginningless time, you can then advance from there. Now let us look at this. We will first look at the factor of ignorance. What is ignorance[20:55]
The Treasury of Knowledge:
He cites from the Treasury of Knowledge. Here we are speaking of the Mahayana teaching, so why would he reference the Treasury of Knowledge? You should know that the fundamental characteristic of the teaching is shared among the three vehicles of the Mahayana and the Hinayana. Since we have just begun to learn, if we do not understand the foundation, we will not be able to understand the profound and subtle materials. Conversely, if you do not understand the foundation and go on to learn things of even greater scope, what would this do? Ah, when you speak, wow! You seem to know all kinds of things like the satellite, the Milky Way, the space. But in fact, we would fail to know anything that is right before us. If you do not know anything that is right before you, can you go into space? It is a principle that is as simple as that. Not to mention satellites, you would not even be able to put together a bicycle. You may not even know how to ride it. But you claim that you can build a space shuttle. Wouldn't that be ludicrous? Therefore, at this point, we should also understand that even in this profound great treatise, it will still reference this on many occasions. There is an important principle on display here. If something is correct, whether it is used in the beginning, in the middle, or in the end, the material of which will certainly remain to be correct. If you are correct as you begin your practice, you can take this cause and advance step by step. Only then will you be able to reach the summit. Now let us take a look at what the Treasury of Knowledge says.[21:35]
Ignorance is like animosity and falsehood.
This is the primary key to our cultivation in the future. We must be clear of this concept. This "ignorance" is not something we normally think of, "Ah! Only a Bodhisattva can breakthrough this ignorance, can understand it!" This is something that we as ordinary beings should understand now. What is this? It is the opposite of friendship and truth. There is also "so on." This will be explained later.[23:09]
Animosity and falsehood refer neither to the absence of friendship and truth, nor to what is different from these two, but rather to the classes of phenomena that are directly antithetical to and incompatible with friendship and truth.
It is these few simple sentences. This is what's most important for us now, what we must understand. He said that this is "like." It is referring to "animosity and falsehood." He said "friendship." A friendship means something endearing. As for the "opposite of friendship," what is the opposite of friendship? It is opposite of endearing, it is "animosity." This refers to enemies. What else is there? "Truth" is what is real. But now the "opposite of truth" is what? It is falsehood. Hence in the very beginning he did not say animosity or falsehood but instead he said the opposite of friendship and truth, what does this mean? He meant that they "refer neither to the absence of friendship and truth, nor to what is different from these two." As it is not just the absence of them. Remember that I had told you this earlier about how to collectively decide on an issue. We would ask those who agree with the first alternative to raise their hands first. Then we would ask those who agree with the second alternative to raise their hands the second time. But after we vote, many people are still undecided. Now the situation here is not the same case. It is that for those who agree, please raise your hand. And for those who do not raise their hands, this would mean they oppose this. There are only these two choices. So, no one is left out. Hence what this place is telling us is the same. This is the reason he used the word "opposite" and the word "absence." It is whatever that is opposite of friendship and the truth, whatever that is incompatible to friendship and the truth. These are what we should remedy. These are all included in ignorance.[23:33]
By classifying in this way, categorizing in this way, the characteristics of ignorance can be completely and clearly explained. Nothing is omitted. If you can have an understanding that does not omit anything in the causal period, and that you are able to obtain the method to practice that also does not omit anything, as you put the teachings into practice, you will produce an effect that is complete without any omission. Do you understand? Hence at this point, whether you recite the Buddha's name or practice Zen, if what you have understood is complete without any omission, then as you train in this particular teaching method, even though it may appear that you are doing the same thing as others, this will be the fundamental reason for you to produce a different result. Therefore by the time you actually engage in the training, it really does not matter which method you use. There are indeed many different methods used for meditation. Let us continue.[25:13]
Likewise, ignorance also refers neither to the absence of that cognition which is the remedy for ignorance nor to what is other than this, but to the classes of phenomena that are directly antithetical to and incompatible with cognition.
Similarly, so what is "ignorance"? It also speaks of the absence of the cognition which is the remedy for ignorance. And that it is not just the absence of "that cognition which is the remedy for ignorance nor to what is other than this." But rather it is "the classes of phenomena that are directly antithetical to and incompatible with cognition." It is exactly the opposite of that type of cognition. What are these two? What is "directly antithetical"? It means if you exist then I cannot exist. And if I exist then you cannot exist. It is exactly like that. Hence for these two objects, not only must they be the opposite like enemies, but that if one object exists, it will certainly destroy the other one. If you exist, you will certainly destroy me. Therefore between ignorance and cognition, this is the situation. Thus if ignorance exists, I am sorry, you are certainly ignorant and unaware. But if you can grasp the main points and train on this path of enlightenment, you will become aware and lucid in your cognition. You can certainly overcome this ignorance. You can certainly eliminate it![26:10]
Oh! Now that we understand this, therefore in principle, oh! So this is how it is. It is the opposite of truth. For something that is opposite of truth, this thing is truly our enemy of rebirth. We have judged it wrongly. It is obviously falsehood, but we thought it was the truth. And then, because it is the opposite of truth, it is falsehood and our enemy. However, we have mistaken it to be something that is true, the exact opposite. This is how it is. Therefore ignorance is the lack of understanding which results in a mistake. And cognition means that we have to recognize it to produce a positive effect. These are what are spoken. So now, the classes of phenomena that are directly antithetical to this would mean,[27:11]
Regarding this, the great scholar Dharmakirti asserts that "Here, the remedy—cognition—
The remedy for this ignorance is "cognition." What is this cognition? This is something that we must fundamentally grasp. The definition of this is something that we must first understand. We must be able to clearly and distinctly grasp this. Let us read on.[27:49]
is the cognition of the real, the meaning of the selflessness of persons.
[ instead of person, the Chinese text uses "pudgala."]
There, this is to correctly, truthfully, unmistakably understand, to understand this thing. What you need to understand for all of Buddhism is this. This is the core. If you can understand this root and expand from this root, whatever that accords with this will count as Buddhism. Whatever that does not accord with this will be a mistake. It is exactly that. There is no "self" in this pudgala. Normally we would translate pudgala to "those who go on to repeated reincarnations." That is because one will repeatedly and incessantly return. The repeated reincarnations do not mean once or twice. But that it means one will forever whirl in the six realms. After one gives up this body, he will take another. After he gives that one up, he will take yet another one. We normally would call this "sentient beings." This would mean people. That is me, you, him, we all count in here.[28:14]