菩提道次第广论手抄稿:旧版第七十六卷B面
（手抄稿 第十册 p123）[00:14]
你为什么会产生种种的情绪上头的激动？烦恼、业。为什么？喏，还是为这个东西啊！眼前你觉得这是你的，就是我们一向习惯的这个东西，然后呢当这个东西被人损害、拿去的时候，你心里面就觉得，啊，舍不得。舍不得是要执取是“贪”，然后呢为了保护这个是“瞋”，这种种的业就在这个地方。乃至于我们小的，眼前的没有一个事情是例外的。我们随便检点一下，行住坐卧等等习惯，个人的知见什么等等—喔唷，天冷啦！觉得天冷了，这样，畏畏缩缩。你为什么畏畏缩缩？哦，说起来你如果是探究起来，问题还在这个上头，为什么？唉，我这个觉得冷了，谁在冷哪？你在冷、我在冷，就是由于“我”、“我所”，你对这个我这一个东西的不认得清楚，以及它的习惯，所以呢在那里，哎呀，觉得累了去躺一下，饿了去吃一点。你想想看，是不是我们日常当中没有一样事情例外的，都在这个上头。[01:23]
(p124) 所以这个无始，我们不要想成功：唉呀，无始以前。就是眼前一切时处，哪一时、哪一刻不在这里头。修行什么？修这个。真正的戒，戒什么？戒就是戒这个。然后呢教我们正念，正念什么？了解它的错。然后呢念什么？念它对的，就这样。禅是什么？一下你要看破“念佛的是谁”；说“万法归一，一归何处？”然后呢说“看一个无，无是什么？”你要找到它。换句话说你自己去找的时候，你全部的心识，就贯注在那个最后的这个中心问题，这个就是我们心识的中心。[02:08]
然后呢念佛的时候也是这样，“南无阿弥陀佛，南无阿弥陀佛……”，那就是一心皈依阿弥陀佛。那个时候心里面，为什么一定要信得过佛说的，信什么？信这个娑婆是苦，一心厌离啊！信那个极乐是乐，一心愿望啊！所以说“欣、厌”也好，“信、愿”也好，现在看看，关键都在这里！所以现在我们对于这一个问题，也推进一步认识它了。哦，说原来是如此啊！所以你认得了这个以后，不管你修什么，照着这个道理去做，学哪一个，是哪一个就成就。现在我们继续下去：[03:02]
p. 177 (11)
Furthermore, the being of the intermediate state
【又此中有，】
说那个中有现在现起来了，那么这个中有是个什么状态呢？那个中有啊，[03:11]
possesses a complete set of sensory faculties such as eyes as well as the form of the body it will have in the realm into which it will be reborn.
(p125) 【眼等诸根皆悉完具，当生何趣即彼身形，】
那就是这样。当那个中有现起来的时候，虽然还没有到下一生去，可是这个中有所现出来的这个形相，就是这个下一生的形相。那个中有生起来的时候，六根都具足的，你下一生如果要生到天道，那个中有身就是天道之身；人道就是人道之身；畜生那就是畜生之身。所以说“当生何趣”，下一生到六道当中哪一身，那个时候你就是。[03:50]
Until it takes rebirth, its vision is unimpeded, like divine vision a type ofsuperknowledgel, anditsbodyaswellis unimpeded, as though it had miraculous powers.
【乃至未受生有以来，眼无障碍，犹如天眼。身无障碍，如具神通。】
那个中有非常厉害，在你下一生还没结生之前，这一个东西，他具有神通的。他眼睛像天眼一样，什么地方都看得见，一点障碍都没有；然后呢身没障碍，什么地方都去得了。所以我们要看见觉得这个人好像死了，很可怜啊！是的，对这一生来说他是完了，可是那个时候，他这个中有他那个识心的灵活的状态，比起我们现在凡夫，那不晓得要强多少倍，强多少倍，不晓得要强多少倍！他看得清清楚楚、明明白白，那千里、万里以外，一点障碍都没有。但是他那个神通，跟平常所谓佛菩萨，或者修成功的神通有个差别，他那个神通是随他的业力而现的，他看见的就是他的业所在。[05:03]
The 《Treasury of Knowledge》: It has the form which it will have in the "prior time," which is the time prior to death in the next life. Beginning with the moment of birth in the next life, others of the same type or those with pure divine vision see it. It has miraculous karmic power and all sensory faculties; it is unimpeded. It does not change; it feeds on odors.
(p126) 【《俱舍》亦云：“为当本有形，此谓死以前，生刹那以后，同类净眼见，具业神通力，根全无障碍，不转为寻香。”】
他这个中有是这样的，就是最前面那一段的时候我们叫“生有”，生有的消失那一刹那叫“死有”，死有的下面叫“中有”，细分的是这样。然后呢那个中有现起的时候，在死以前那个是生有，死完了以后是中有。那个中有现出来的这一个形相，就是他下一生的这个形相，那下一生的那个形相，同类当中有看得见的。比如说一个任何一个人死了，他如果说死了以后生天，他现起来的天上的中有；如果色界（编者按：疑是无色界）等等的话，那么没有的，他一下就上去了。欲界，还有呢人间，还有呢这个饿鬼、畜生，如果地狱的话也没有中有，一下就下去了，很快。那么这个中有身，他现了畜生身，欸，畜生会看见了，他也会看见畜生，就这样；他人就看不见了，人就看不见了。人也就是这样，人看见他，他也看见人，“同类净眼见”，跟他同类的。[06:37]
他这个神通，不是普通的像佛菩萨的修得、报得的，而是什么？“具业”，这是他的业力，这他的业力，他有这种神力。“根全无障碍”，所有的这个一切的诸根都没有障碍，没有任何一样障碍。比如我们眼前的五根，我们眼睛看，隔了一道墙看不见了；耳朵(p127) 听，到什么地方听不见了，他没有这个，他没有这个。只要他的业之所在，比如说他下一世的这个父母，有一些是远在英国、德国，不管远在万八千里以外，欸，他看得清清楚楚。他如果要投身的地狱的话，他也看得清楚，听得清清楚楚。“不转为寻香”，他这个……这一句话，我有一点点疑问，现在暂时摆在这个地方。[07:34]
p. 178
Vasubandhu means that the being of the intermediate state can be seen by beings there who are of its own type and by persons who have used meditation to attain the impeccable divine vision.
【此说中有是同类见，及修所得离过天眼能见。】
这个中有身是同类可以看见的，同类可以看见的，普通人看不见。还有一类，就是如果说你得到了天眼，修得的天眼的话，那个时候“修所得离过天眼能见”。什么是修所得离过天眼呢？就是我们修行的人，修行的人是净天眼可以看得见的。这是为什么圣者就可以看得见，这我们普通凡夫看不见。[08:13]
He also claims that once you reach the intermediate state for a certain rebirth, you will not change to the intermediate form of any other rebirth. However, the 《Compendium of Knowledge》 holds that such changes do occur. As for the term "prior time," the 《Treasury of Knowledge》 refers to four states: (1) from death until taking birth is the intermediate state; (2) the first moment of taking birth is the birth state; (3) from the second moment of life up to the last moment of death is the state of the prior time; and (4) the last moment of death is the death state. The state of the prior time is "prior" in relation to the death state in the next rebirth of the being of the intermediate state.
【成办何趣中有，次定不可转趣余生，集论中说容有转改。本有者《俱舍论》中总说四有，死已未生是为中有，当正受生初一刹那是为生有，从此第二刹那乃至死有最后刹那以前，是为本有，临终最后刹那是为死有，此望将来受生之死有，是其本有。】
下面一个一个慢慢地解释下去。噢，前面的这句话，下面有解释清楚了。说一旦你感 (p128) 得了到了中有身当中以后，他就不会再转，不会再转到其他的余生当中去，这个是《俱舍释》上面。《俱舍释》上面说“不转为寻香”，这一句话就是这样，一旦你感得了这个，感得了这个中有身，换句话说这一生死了以后，他就不会再转变了，不会再转变了。就是你感得了哪一道的中有，那他一定就是那个中有，一直等到他进入哪一道去为止，不再转，这个是《俱舍》上面的。但是《集论》当中说，说可能会改变的，可能会改变。通常说这个改变的话，并不是外面的力量啊！通常说这个改变—自己的业力。如果说有真正成就的圣者，在这个情况去超渡他的话，这个是可以改变的，这个不是他自己的力量，这个是我们要了解的。所以有一种叫“中阴超渡法”等等，乃至于平常我们一个人死，临终的时候，不要说临终助念，就是死了在中有身当中，也经过圣者的超渡以后能够超脱的。所以这个改不改，不是指圣者的力量，是指一般的业力而言，这个我们这地方说明一下。[10:26]
《憨山大师年谱》当中，就载过这么一段公案。他经过杭州的时候，正在这儿讲法，就有这么一个鬼，换句话说这个中有，就附在一个差人身上跑得来吵，说：“今天我遇见一个菩萨，我一生都念佛应该去的，但是去不了，今天见到菩萨来了，要求那个菩萨。”他在那儿讲法，外面一个人“呱啦、呱啦”吵，觉得这个人讲的话语无伦次，有一点不伦不类。憨山大师说：“开门，让他进来！”进来了。进来了，原来这是一个什么？这是一 (p129) 个衙门里的一个差役、差役，那么然后呢他就自己说：“我是某人，”换句话说，某人已经死掉的人，“我一生念佛，但是呢现在我不能去，菩萨来那里，要求超渡。”大家看明明是这一个衙门里的差人，他怎么说死了念佛的呢？一听那个口音，说，欸，是，的的确确不是那个原来的音。[11:41]
那时候憨山大师就说：“欸，你们诸位当中有没有修念佛的？”“有。”“要真正要有修行的，普通不算，随便念一念不算。”他就选了几个真正修行的人，而告诉他：“你跟着我一起念。”然后呢憨山大师就念，刚开始的大家念，那个鬼啊，那个人哪，就是中有附在那个人身上的，瞪大了眼睛去看。大家念，念到后来这个鬼也会念，也跟着念起来了。然后呢最后念到某个程度，然后呢这个憨山大师就拿着个扇子说法：“好了！该舍掉这个世间，该得解脱。”就拿这个扇子敲三下，每敲一下，那个就觉得很欢喜：啊！现在可以去了。敲了三下以后，那个鬼很高兴，拜了三下就到极乐世界去了。然后呢醒过来，那个人醒过来莫名其妙说：“欸，我怎么跑到这里来干什么？”他自己也不知道，你看那个《憨山大师年谱》。这个说明什么？圣者有力量，当然这个所转变的话要靠、要靠什么呢？就是靠这个圣者的这个修持，以及这个本人自己的业力。[12:53]
总之这个业这个东西，也可以说很不可思议，也可以说你可以一分一秒都量得准准确 (p130) 确。你加持的这个修行者有多大的力量，你能够……他的力量跟你相比，如果你超过他，你一定有力量把他救出来；如果你的力量不够，那一定救不出来。就像我们现在提一样东西一样，你有几斤，它有几斤一比，剩下来这个正的、负的，正的向上提，负的仍旧向下拖。所以从这个地方，我之所以说明这一点的原因，主要地再再告诉我们：业、业，业决定一切！业是哪来的？所以说平常我们修行。所以现在我们平常修行，你们这一个概念前面说得很清楚了，如果这个概念不清楚，谈修行都是空话。不管你做多少好事，不管你讲什么弘法，什么弄了个半天哪，如果在这一个上面把握不住的话，我们旁边只是赞叹赞叹，好、好、好，他在种一点善根，也只是如此而已。这个我们务必在这里要特别清楚的一点。[14:10]
那么这个是说，到了中有，至于说前面所说的这个本有、死有这是什么呢？下面他解释，这个《俱舍论》上面总说“死已未生为中有”，前面的已经死了，下面新的生命还没有现起的时候，中间阶段这个叫中有。“当正受生初一刹那叫作生有”，当结生的刚开始的那一刹那叫作生有。那么从生有一直向下到最后，这个死的之前这个叫作什么？这个时候叫作“本有”；然后呢临终那一刹那叫“死有”，这样。那么这个解释，这个也没什么太大的关系，我们名字认识了以后，那么以后学的时候当他讲到这个什么，那么我们晓得，哦，什么是本有，什么是死有、生有等等，只是如此，了解它一下。[15:16]
Some claim mistakenly that the being of the intermediate state has the shape of the body from its previous life.
(p131) 【有误解此说为前生身形，】
有的人误解，说这个中有还是以前前生的这个中有，这个不对的，这个是错误的，这是错误的。[15:33]
There are also those who claim— in view of Asanga's explanation of this being's physical shape in its next life—that it is in the image of the body from its former life for three-and-one-half days and in the image of the body it will possess in its next life for three-and-one-half days. In the absence of any accurate sources, such assertions are simply fabrications.
【又有见说是后形故，说三日半为前生形，次三日半为后生形。此说全无清净依据，唯增益执，】
又有的人说，这个说是后面的形状，但是又有人说前生的形状。于是大家就说：那么这样了，这个中有是每七天，如果他得不到新的生命的话，他七天会转一下，七天会转一下，那么这样吧！一半一半，前三天半是前面的，原来的样子，后三天半呢是后面的，有人就这么说。那么大师就告诉说这个没有根据，他讲“清净根据”四个字哦！这个是“增益执”，是我们想像出来的，没有真的这样东西。[16:36]
这句话本身很容易了解，但是对我们修学佛法的人，有个特别的概念我们要了解的哦！这个，凡是真正的经论上面告诉我们的，它一定什么—要有根据，而且这个根据是清净的根据。我们现在修学佛法一个最大的，尤其是目前最乱的是什么啊？没有清净师承，都是随自聪辩。然后呢大家看著书去研究，你觉得这个样，我觉得那个样，大家研究 (p132) 得非常认真，他有他的见解。结果这个见解是，都是根据世俗上面的这个见解，来判断经上面的。所以佛几千年以前早就说过了—三世佛怨，你忙了半天，佛在那里叫冤枉，请问你有功德吗？至少在我来说的话，我看见这件事，我感觉得非常害怕、非常害怕！[17:40]
不过呢，我要特别说明：我自己并没有能力判断究竟是非。我并不，我不是圣人，我并不晓得他究竟知道不知道，我只是说我自己的经验，以前一直在犯，以及我当初的很多同修当中也会犯这个。乃至于等到我了解了以后，有很多人往往觉得不同意，因为他的看法是这样。结果有的时候，是，他的看法正确，为什么？他有清净依据说：某经、某论以及某一个祖师，根据什么这样说的。啊！那我马上说：“非常感谢。”可是有很多人不是那样，欸，他根据他的想法，然后说这个不科学的，如何说，说什么的，这个是非常可怕，非常可怕！[18:29]
所以古人真正要想，真正要想对佛法认识的话，通常总是要下若干年的功夫，然后呢自己有修有证，确实体验到了，那个时候他大概总是错也错不到哪里去了，这一点我们务必要了解。所以在本论之初也告诉我们，你随便要开口也好、造论也好，它必定要几个条件，最起码的一个条件什么？说你这个东西要博通五明，就是说，不是说我看了这本经就算了，没有用，要博通，要各方面—为什么这个地方这么说，为什么那个地方这么说，你要能够融 (p133) 贯得起来。所以你单单看经，不行，还要看论，还要看律，三样东西配合起来。而且那个时候学的时候，单单看看也没用，人家要教你，这样地学耶！这第一个条件。[19:33]
还要呢？其次要有师承，说这个关键在什么地方，要有师承，而这个师承不是说：啊，这个老师很有学问哪！这个没有用哦！这是从我们本师释迦世尊没有断的，一个祖师、一个祖师遗留下来。而这个遗留下来的祖师，不是像录音机、留声机、录音带那个样只是把它录下来喔！就是说每一个祖师了解了，去修证实际体验，说，哦，原来这个什么，那个时候指给你看的。他通常要造论的那个要这个条件，所以凡是那个地方谈到那里的时候，随顺提醒我们一下。否则的话，也许我们判断，拿我们一般的标准的判断，好像正确的，实际上错了。[20:27]
说到这里，我这个地方也随便提一个简单的一个公案，所以这公案，实际上是实际的状态。昨天有一个同修跑得来就跟我谈那个事情—啊，我最近非常欢喜，以前来谈啊，我都是，唉，来谈我就是觉得，这个心里面也说不上来什么啦！为什么？这都是说的闲话没有用的，那么现在讨论这种问题都是佛法，那个真是越谈越好。因为我以前常常讲：说我们拿世间的眼光去看，你看别人，就是你百分之百对了，你已经百分之百错啦！他就是老不懂这个话，欸，现在慢慢地有一点概念。我想这个话，我在这儿讲过很多次，大家都 (p134) 耳熟能详。说你拿世间的概念看，是百分之百地对了，但是拿佛法的眼睛去看，是百分之百地错了，是为什么？那么在这个地方，不妨说一下，不妨说一下。[21:34]
就是，是的，我们现在每一个人脑筋很清楚、很聪明啊！然后呢不管是看书也好，什么也好，对事理的判断也好，然后呢自己就觉没错。比如说我随便举个例子吧！今天我们大家要准备高高兴兴地来听这一堂课，这样，听这一堂课。然后呢到了时间他就没摇铃，因为他没摇铃啊，所以事情没准备好。或者说我们吃饭，结果呢到时候你准备去吃饭，他那个铃就没按，那个肚子里咕噜咕噜叫。唉呀，到那个时候，你心里面是：是怎么一回事情啊！我下面还有很多事情都被他耽搁了以后，你就糟糕了。失误的这个人他错了没有？错了！的的确确，于是你说他错了，拿世间的标准来看，是，一点都没错，他是百分之百地错了。而且我们拿世俗的眼光去看，你是有百分之百的理由你责备他：“怎么叫你做这件事情，你怎么错了！”欸，但是修行上面偏偏告诉我们，你百分之百对的时候，你却是百分之百地错了，这什么原因啊？那么这个地方，我们要仔细地拿佛法的标准去衡量它。[22:56]
佛法讲的什么？佛法告诉我们说世间是苦，所有的一切都是苦。那么你不是要求快乐吗？要跳出来吗？它有一个正确的方法：要找到你为什么跳不出来，说你被一样东西绑住。什么是绑住你的东西？业跟烦恼，这两样东西。那么最主要的推动生死的力量是业，(p135) 没错！而造业的根又是烦恼，是惑。所以假定你觉得这是痛苦的话你不愿意受，实际上你要是受不了的话，唯一的方法是什么？就是把这个地方，把解脱把它解开，那么那个时候的一切痛苦解决了。对呀，没错呀！因为你了解了这个理由，正确认识了，所以才来学佛。目的的的确确还是为了解决痛苦，这是千真万确的，可是这个地方他指给你看，说这个是正确的解决的方法，而这个正确解决的方法，从解脱根本的，绑住你的业跟烦恼上面来解脱的。所以那你就认识了：哦！没错。[24:20]
那么业在哪里造起的？业是说思、思已业—就是你起心动念之间，因为你有这个起心动念，所以你就造业。那么为什么起这个心，动那个念哪？因为无明，这样。所以你真正要解脱从那个地方解脱起。是的，现在这个人做错了，做错了以后，然后呢你跑了去说：“我在那儿等了个半天，肚子饿了咕咕、咕咕叫，你还在那儿不摇铃！”或者“我在那儿等了个半天，你怎么搞的？那个重要的课你也不上。”那个时候你心里面起了这个念头，然后你跑得去说：“你不对！”啊，他万一跟你有一点、有一点理由什么等等，你就跟他吵起来。你觉得很有道理啊！但是请问那个时候你自己做的什么？造的是轮回生死之业，对不对？对不对？了解不了解这一点？不了解的请举手，这是关键所在哦！[25:18]
那么是的，你脑筋里是这样动，然后你嘴巴上面跟他这样讲，乃至于跑过去跟他指 (p136) 手划脚的，乃至于吵架、打起架来，那都没关系，可是重要的什么？就是你的起心动念。为什么这样呢？它前面还有一个原因，就是无明。这个无明刚才前面告诉我们的，我们无始以来就爱着这个，误认以为这个：“嗯，我这个身体，然后要保护、要吃、要营养。那现在到了时间，你也不打板。”当然，然后你又忍不了，然后你去跟他讲道理，都是这样来的，对不对？喏，懂了没有？说它佛法原来的目的，教你从这个地方解脱出来，结果呢你却在这个地方它越缠越紧，到底你对了、错啦？是的，所以拿世法的标准来看，是你百分之百地对了，但是佛法的标准是另外一个。所以我们说这个出世，从这个地方去看，好像是世间跟佛法是两回事情，实际上是一件事情。一件事情的理由到以后再说，到这里为止，这个概念清楚不清楚，清楚不清楚？[26:29]
为什么要说这个呢？就是你要了解：平常我们一般事情，总是拿我们的知见去判断，这个是全无清净根据的。所以说，你世俗人，对，绝对正确，你去做！如果今天披了这件衣服，还是用这种眼光去看的话，你错了！所以这个念书人尤其是容易犯这个毛病，叫“理障”，喔唷，这个头衔一大堆，讲的道理一大堆，结果呢知见稠林，他还不服气别人呢，毛病就在这里。所以修学佛法在这里。不过顺便一提，最后一提，你不要说那既然这样的话，那我们一起不去管它了，这个也不是。它有它一定的次第的步骤的，次第的步 (p137) 骤的。我们千万不要说：哦，那么这样去，这样的话，你以后就含糊笼统一切不要管了，不是、不是、不是！[27:23]
它修行的次第步骤，这个就牵涉到佛为什么讲俗谛，为什么讲真谛。俗谛所指的是什么，真谛是指什么，这两个分不开的，彼此间的关系。所以平常我们讲，说讲中观、中观，我二 十年以前那个时候，看了那个解释就觉得懂了，结果发现二十年以后，我才发现原来我没有懂。所以这个道理不是像我们的想像当中，认得几个文字啊！这个是我们这个地方的，确定要了解的，顺便一提。因为这个对我们真正修行的关键是非常重要！所以说前面这种说法，那没有根据的，那个只是增益执，你自己妄加上去的。[28:12]
The《Levels of Yogic Deeds》 says that the being of the intermediate state does not desire its former body since its consciousness does not remain there.
【《瑜伽论》说识不住故，于前世身不起欲乐。】
他找出正式的根据来，根据什么？《瑜伽师地论》，因为这一种大经大论，确实有它的圆满的根据的，《瑜伽师地论》是弥勒菩萨造的，所以这个是绝对可靠。那个论上面说得清清楚楚，这个“识不住”，还有呢“前身不起欲乐”。这话怎么讲？就是，他之所以新的生命生起的原因是什么？就是说，他最后死的时候，大家还记得吧？说或者善心死，或者不善心死，他那个时候，他的心忆念在这件事情上头。忆念在这个事情上头的时候，他这个心识 (p138) 状态就是贯注在这里，那个时候这个业引导他向前走。前面这个已经是到此为止，所以到此为止，他不会再安住在以前这个状态当中，这样。然后呢，还有他实际上的结生，所集的是什么？因为无始以来的惑、业两样东西，这个惑跟业就是他的乐着、喜好。[29:44]
76B Commentary
English LR v.1 p.311 (COMMENTARY V1. P146)
At present, you would feel that this belongs to you. It is something you have become accustomed to ordinarily. So, when this is damaged by other people or is taken from you, you will feel, you cannot part with it. Not being able to let go, to cling on to it, is called "attachment." Then in order to protect this, you will have "hostility." Various karma will be created right here. For any minor thing, there is not an exception to this at present. We can just examine ourselves a little, the way we normally walk, stand, sit and sleep, our personal views and so on. – It is cold! When you feel that the temperature is cold, you would be like this, you would recoil. Why would you recoil? Oh, if you get to the bottom of this, the problem is to this. Why? I feel cold. Who is feeling cold? You are cold, I am cold, these all come from having the "self," and "mine." You have not recognized this so- called self and its habits. Therefore, when you are tired, you want to lie down. When you are hungry, you want to eat something. Think about it, is not it true that there is no exception to this in our daily lives. Everything is centered on this.[00:14]
Therefore, this has happened from beginningless times. But do not be thinking, “This was from before beginningless times." But even for you at present, in all places, at all times, there is not a moment that you are not doing this. What is cultivation? It is to train this. True ethical discipline is to discipline what? Ethical discipline is to discipline this. And when we are taught to have the correct mindfulness, what is the correct mindfulness? It is to understand the mistakes. And then you become mindful of what? You become mindful of what is correct. It is just like that. What is Zen? It asks you to breakthrough this, "Who is the one reciting the Buddha's name." It also says, "All phenomena come from one source. Where does this one source come from?" And then it says, "Be on the lookout for the void. What is the void?" Have to find it. In other words, when you look for it, your entire consciousness is focused on this very last core problem. This is become the central focus of our consciousness.[01:23]
And then it is the same when we recite the Buddha's name, "Namo Amitabha Buddha, namo Amitabha Buddha..." That is, you are fully devoted to going to the Amitabha Buddha for refuge. At that time, for your mind, why is it that we say you have to believe in what the Buddha says? What do you believe in? You have to believe that the Saha world is filled with suffering and that you are thoroughly disenchanted! You believe that the Pure Land means happiness and you wholeheartedly aspire to go there! Therefore, whether you have "joy and disgust," or "faith and aspiration," now that you look at this, the key is all right here! Hence for this issue, we have now gone further to understand it. Oh, so that is what it is! Hence after you understand this, no matter what you train in, if you follow this principle to practice, you will have attainments in any teaching method.[02:08]
Furthermore, the being of the intermediate state
This describes how the intermediate state arises. So, what is the intermediate state like? The intermediate state,[03:02]
possesses a complete set of sensory faculties—such as eyes—as well as the form of the body it will have in the realm into which it will be reborn.
It is just like that. When the intermediate state arises, even though you have not gone to the next life yet, but in the intermediate state, your body will have the form of the realm that you will be reborn in. This is the form you will take for your next life. In this intermediate state, you will have all six sensory faculties. If you are supposed to be reborn in the heavens in your next life, your intermediate body will be the body of a heavenly being. If you are going to be reborn as a human, you will have the body of a human being. If you are going to become an animal, then you will have the body of an animal. Therefore, it says "in the realm into which it will be reborn." Whichever one of the six realms that you are going to reborn in, that is the kind of body you are going to have then.[03:11]
Until it takes rebirth, its vision is unimpeded, like divine vision [a type of superknowledge], and its body as well is unimpeded, as though it had miraculous powers.
You have great powers during the intermediate state. Before your next rebirth, this intermediate body has miraculous power. The eyes have divine vision. They can see everything without any impediment. The body is unimpeded as well. It can go anywhere. So, when we see a person die, we feel that it is pitiful! Yes, for this life, it is over for him. But at that time, the agility of his consciousness during the intermediate state is unimaginably greater, far greater, far greater than us now! He can see things very clearly. He can see for 1000 miles, 10,000 miles without impediment. But his type of miraculous power is different from the Buddha's or the power derived from training. His type of miraculous power is bounded by his karma. So, what he sees is what his karma dictates[03:50]
The Treasury of Knowledge:
It has the form which it will have in the "prior time," Which is the time prior to death in the next life, Beginning with the moment of birth in the next life. Others of the same type or those with pure divine vision see it. It has miraculous karmic power
And all sensory faculties; it is unimpeded. It does not change; it feeds on odors.
So, the intermediate state is like this. The earliest segment of our lives is called the "birth state." [After the birth state is the prior time.] When the prior time disappears, that one moment is called the "death state." After the death state, there comes the "intermediate state." This is a more detailed way to divide it. And so as the intermediate state appears...it is called the living state before death and the intermediate state after death. The form that the intermediate body will take on, it is the form of the realm for his next rebirth. And this body is something which others of the same type could see. For example, this person dies. Say after he dies, he is supposed to be reborn in the heavens. So, his intermediate body will be a heavenly being. If he is going to be reborn in the form realm (editor's note: think Master might mean formless realm here), and so on, then he will have no intermediate state. He will go there right away. For the desire realm [heavens], for the human realm, for the hungry ghost and animals, [there will be intermediate states]. If one is going to hell, there will be no intermediate state. One will go there right away. It will be very quick. So, for this intermediate body, if it is an animal body, other animals will see him. He will see other animals. Just like that. He will not be able to see humans, will not be able to see humans. This is the same if one's intermediate body is a human. People will be able to see him and he will be able to see other people. "Others of the same type or those with pure divine vision see it." So, this is of the same type.[05:03]
This type of superknowledge, it is not the same as the Buddha's or that which is derived from training. What is it? It is a "miraculous karmic power." It is by his karmic power, by his karmic power that he has this type of superknowledge. "And all sensory faculties; it is unimpeded." All of the sensory faculties have no impediments, have no impediments at all. For instance, if we look at our five sensory faculties now, we will not be able to see beyond this wall. We would listen with our ears, but could not hear beyond a certain point. A person in the intermediate state will not have this problem, will not have this problem. As long as his karma dictates it, for example his parents for his next rebirth, something as far as England and Germany, it does not matter how far, he can see clearly. If he is about to be reborn in hell, he will be able to see that clearly, hear that clearly. As for "It does not change; it feeds on odours," for this...this sentence, I still have some questions about it. So, we will just leave it at that for the moment.[06:37]
Vasubandhu means that the being of the intermediate state can be seen by beings there who are of its own type and by persons who have used meditation to attain the impeccable divine vision.
So, the beings of intermediate state can be seen by beings of its own type, can be seen by beings of its own type. Normal people cannot see them. There's one other type of people who can see, those who have attained the impeccable divine vision. If you have attained the impeccable divine vision, at that time, "the intermediate state can be seen by beings...by persons who have used meditation to attain the impeccable divine vision." What does impeccable divine vision mean? That is for us practitioners, for us practitioners who have attained impeccable divine vision will be able to see them. This is why noble beings can see, but we ordinary beings cannot.[07:34]
He also claims that once you reach the intermediate state for a certain rebirth, you will not change to the intermediate form of any other rebirth. However, the Compendium of Knowledge holds that such changes do occur. As for the term "prior time," the Treasury of Knowledge refers to four states: (1) from death until taking birth is the intermediate state; (2) the first moment of taking birth is the birth state; (3) from the second moment of life up to the last moment of death is the state of the prior time; and (4) the last moment of death is the death state. The state of the prior time is "prior" in relation to the death state in the next rebirth of the being of the intermediate state.
I will explain the next part gradually one by one. Oh, the term used earlier, this is now explained. This says that once you have obtain the body in the intermediate state, you will not change again, will not change to the intermediate form of any other rebirth. This is said in the Treasury of Knowledge. The Treasury of Knowledge said "It does not change; it feeds on odours." This is what this sentence means. Once you have taken up the form, taken up the form in the intermediate state, in other words, after death from this life, rebirth will not change any more, will not change any more. This means whatever form of the realm one has taken up, one will certainly stay in this form while in the intermediate state until he finally takes rebirth in that realm. He will no longer change form. This is said in the Treasury of Knowledge. But the Compendium of Knowledge says, this could change, this could change. However, for this to change, it is not by an external power! This change in general comes from the person's own karma. However, if there are noble beings with real attainments, and they pray for the deceased, this could change the intermediate state form. This is not done by one's own power. This is what we should understand. That is why there is some kind of teaching called "Praying to transcend during the intermediate state." [not sure of the translation here.] Normally when we die, at the moment of death, not to mention praying at the moment of death, but even during the intermediate state, through the prayers of the noble beings, beings can transcend to upper realms. But here, when the text refers to the changeability, it is not referring to the power of the noble beings, but the general karmic power. I just wanted to explain this here.[08:13]
In the autobiography of Venerable Hān Shān, it recorded this story. There was a time when he went to Hángzhōu and was giving a teaching there. A ghost, actually, a being in the intermediate state who possessed the body of an official, came and made a row. He said, "Today I have met a Bodhisattva. I have been reciting the Buddha's name all my life. I should have gone to the Pure Land. But I can't make it. I see that this Bodhisattva is here today, I need to plead with the Bodhisattva." Venerable Hān Shān was giving a teaching, and there came this person making a din "guala, guala." He thought this person was rambling incoherently and behaving strangely. Venerable Hān Shān said, "Open the door, let him come in!" So this person came in. After he came in, who did he turn out to be? He was a low level official in the government's office. He then went on to say, "I am so and so." Actually this so and so was someone who had died. He said, "I have recited the Buddha's name all my life. But I can't get there now. Here comes the Bodhisattva, I plead that you would pray to help me transcend." Everyone knew clearly that he was a low level official from the government's office. Why did he say that he had died and that he had recited the Buddha's name? But as soon as they heard his accent, ah, yes, he indeed did not sound like the official.[10:26]
Venerable Hān Shān then asked, " Ah, have any of you practiced the recitation of the Buddha's name?" "Yes." "You must have truly practiced it for some time. Common practices don't count. Occasional recitations won't count." He went on to select a few people who have truly practiced this and told them, "Follow along with my recitations." Venerable Hān Shān then began to recite. In the very beginning of the recitations, that spirit, that person, the person who was possessed by the being in the intermediate state, stared at them with his eyes wide open. Everyone kept reciting. Some time later, the spirit learned how to recite as well and began to recite along. When they recited to a certain point, Venerable Hān Shān took a fan and expounded, "Alright! You should let go of this mundane world. You should be liberated." He tapped the fan three times. After every tap, the spirit felt very joyous. "Ah! Now I can go." After three taps, the spirit became very happy. He prostrated three times and went to the Pure Land. The person woke up. He was much baffled and asked, " Ah, how did I end up here?" He was not aware of what had happened. You can read the autobiography of Venerable Hān Shān yourself. What does this illustrate? Noble beings have power. Of course, this change will have to depend on, depend on what? It will have to depend on the cultivation of the noble being and the karma of the person in question.[11:41]
In brief, in regards to karma, you can say that it is very inconceivable. You can also say that it meticulously calculates things accurately down to the very minute details. For you, the practitioner, who gives the blessing, however much power you have, you will be able to...if you compare your power to his, when your power is greater, you will certainly have the power to save him. If you do not have sufficient power, then you will certainly fail to save him. This is much like us trying to lift something now, a question of how many pounds you weigh verses how many pounds the object is. Take your weight and minus the weight of the object, gauge if the result turns out to be positive or negative. If it is positive, then you will be able to lift it. If it is negative, then it will continue to weigh down. Therefore at this point, the reason I want to explain this is to mainly tell ourselves this again: karma, karma, karma determines everything! Where does karma come from? We would in general cultivate. For our practices in general, this concept has been explained very clearly earlier. If you do not understand this concept, to speak of cultivation would be in vain. No matter how many good deeds you may do, you may be propagating the teaching, and you may do all kinds of things for a long time, but if you cannot have a good grasp of this, then we can only stand by you and offer some praises, "Good, good, good, he is planting some virtuous roots." And that is all there is. This is something that we must become particularly aware of.[12:53]
This has described what happens in the intermediate state. As for the prior time and the death state mentioned earlier, what are they? He explained that in the Treasury of Knowledge, "from death until taking birth is the intermediate state." After the previous death and before a new rebirth, this in-between segment is called the intermediate state. "The first moment of taking birth is the birth state." At the very beginning of rebirth, the very first moment is called the birth state. From the birth state until the moment before death, what is this called? This period of time is called the "prior time." And then the moment of death is called the "death state." Just like that. So these are the explanations. There is no great significance to this. After we know the terms, as we learn later, when he speaks of this, we will know, oh, what is the prior time, what is the death state, birth state and so on. That is all. Just need to understand this.[14:10]
Some claim mistakenly that the being of the intermediate state has the shape of the body from its previous life.
Well, some people have misunderstood this. They claim that for the beings in the intermediate state, they take on the shape of the body from the previous life. This is incorrect. It is mistaken, mistaken.[15:16]
There are also those who claim—in view of Asanga's explanation of this being's physical shape in its next life—that it is in the image of the body from its former life for three-and-one-half days and in the image of the body it will possess in its next life for three-and-one-half days. In the absence of any accurate sources, such assertions are simply fabrications.
People made different claims though. Some would say that the beings take on the shape of the body from the next life, but there are others who claim that the beings take on the shape of the body from the previous life. Thus people decided to say this, "So it will go like this. Since each seven days is one cycle in the intermediate state, if one cannot go to his next rebirth yet, he will make a shift in seven days. He will make a shift in seven days. So just let it be like this! We should make it half and half. The first three and a half days, one will take on the form from the previous life, the form he originally had. For the latter three and a half days, one will take on the form of the next life." Some would claim this. So the great master tells us that there is no actual source for this. He said these words "accurate sources"! These are "fabrications." This is something we had imagined, there is no such thing.[15:33]
This sentence itself is very easy to understand. However for us who are practicing Buddhism, this is a unique concept that we need to understand! That is, whenever real scriptures explain something, there must be sources. And the sources must be accurate sources. One of the greatest problems we encounter in practicing Buddhism now, what brings us most confusion at present? It is that there is no accurate source for the teaching. People will reason based on their own intellect. And then people will read the books and discuss with each other, you think it is this way and I think it is that way. Everyone is very diligent in this sort of study. Everyone has his own view. But this type of view is a view that is derived based on the ideas of the mundane world. And we use them to discern the scriptures. This is why the Buddha had already said this a few thousand years ago – The Buddhas of the three worlds would be in agony. (Translator's note: very unsure of this translation.) After you busy yourself for all this time, the Buddha would be saying that this is unjust [because you have misread his words]. May I ask then, have you gained any merit out of this? At least for myself, when I see this, I am very frightened, very frightened![16:36]
However, I need to particularly explain something here: I do not have the ability to discern right from wrong. I am not a noble being. I do not know whether he actually knew it or not. I can only say that in my own experience, I kept committing this fault in the past. Many of the fellow practitioners whom I knew in the past also did that. Even by the time I understood this, there are still many others who would not agree with it because they insist on their views. As a result, yes, there are times when their views are correct. Why? They have accurate sources. Based on a certain scripture, a certain treaties, or a certain past master, something would be stated accordingly. Ah! Then I would immediately say, "I am very thankful." However most people are not like that. Ah, basing on their views, they may go on to claim that something is not based on science, or give some more comments. This is very horrendous, very horrendous![17:40]
Therefore, for the ancients to truly, truly understand Buddhism, they would usually need to spend quite a few years of practice, before they gain cultivation and experience, accurately experience it. By then, one would be unlikely to stray too far. This is a point that we must understand. Therefore, at the beginning of this treatise, it is stated that if you're going to teach or compose, there are some required conditions. What is the very least that is required? You will have to master the five topics of knowledge. This is to say, it doesn't count if you just read the scriptures. That is useless. You need to master all areas from different perspectives–why does it say this here, why does it say this there? You have to become thoroughly acquainted and be able to integrate.. Therefore, simply reading scriptures is insufficient. You will still have to read treatises and texts on ethical disciplines. You will need to combine all three. But when you learn, it is useless if you simply read them. . You will still need other people to teach you. This is how you learn! This is the first condition.[18:29]
And then, we need lineage masters pointing out key points. There has to be lineage. This lineage does not mean, ah, this teacher is very knowledgeable! That is useless! It would have to be the case where the teaching has been transmitted from our root teacher, Shakymuni Buddha, without any intermission. The teaching has to be passed down from one lineage master to the other lineage master. And the lineage masters who received the transmission of the teachings were not at all like recording devices, message recorders, or audio tapes that merely record! ! That is to say every lineage master has to understand and practice to gain actual experiences. That is why they would be able to say, "Oh, so this is because of that." So they can point it out to you. Those who compose treatises will need to meet this requirement. Therefore whenever the text speaks of this, it will remind us this. Otherwise, we might try to make judgment base on our ordinary standards. It would seem to be correct, but it is actually wrong.[19:33]
Speaking of this, I can casually cite a simple example for it. This example is something that actually happened. Yesterday, a fellow practitioner came to talk to me about something - ah, I've been delighted by this recently. In the past, when he came to talk to me, ah, I always felt...I can't really describe it! Why? He always chatted idly, things of no benefit. But now he would always discuss Buddhism. The conversations are really much improved. I had frequently said this, "If we use the mundane world perspective to view others, even if you are 100% right, you would be 100% wrong!" He just could not understand this. Ah, but now he is gradually getting the idea. I think I have repeated this statement many times. It is often heard and well remembered. You could be looking at something from a mundane world perspective and you could be 100% right. But if you look from Buddhism perspective, you could be 100% wrong. Why? So at this point, I might as well explain this, might as well explain this.[20:37]
That is, yes, every one of us now is very clear-minded and very intelligent! Whether you are reading, doing something, making judgments, you will always feel that you are not wrong. Let me give you an example! Say today we were happily ready to listen to this session. Just like that, we were ready to listen to this session. But when the time came for class, someone didn't ring the bell. And because he didn't ring the bell, you were unprepared. Or perhaps it might be time to eat, but he did not ring the bell. So your stomach kept growling. Ah, at that time, you would think, "What is going on?! I have so many more things to do and they all have to be delayed." Then you were doomed. For the person who made the mistake, had he done wrong? He had! Indeed, this is why you said that he was wrong. Based on the mundane world standard, yes, you are absolutely unmistaken, he is 100% wrong. And from our worldly perspective, you have every reason to reproach him, "This is what I asked you to do, but you did this wrong!" Ah, but from the perspective of cultivation, it actually tells us that when you are 100% right, you are nevertheless 100% wrong. What is the reason for this? At this point, we need to use Buddhism standards to carefully examine and evaluate.[21:34]
What does Buddhism say? Buddhism tells us that there is only suffering in the mundane world, everything is suffering in itself. Do you not want happiness? Do you not want to escape from this? There is a correct method: you need to find the reason that you are not able to escape this place. It is that you have been bound. What binds you? Karma and afflictions, these two entities. The primary force that fuels cyclic existence is karma. That is unmistaken! But the root to the creation of karma is afflictions, is delusions. If you think that this is suffering and that you do not wish to take it, actually, if you cannot bear it, what is your only solution? This is where you need to liberate yourself, where you need to breakthrough. That is when you can eliminate all sufferings. Yes, that is unmistaken! It is because you understand the reasoning, correctly understand it, and that is why you have come here to learn Buddhism. The goal is indeed to eliminate suffering. This is absolutely true. And here he is pointing this out to you to tell you that this is the correct solution to resolve your problem. And this correct solution begins by liberating what fundamentally binds you, by liberating you from karma and afflictions. That is when you begin to recognize, "Oh! That's right."[22:56]
Where do you begin to create karma? Karma is intention and intended actions - these are in your arising thoughts. It is because you have arising thoughts that you create karma. Why do you develop this sort of mental attitudes or thoughts [now]? It is because of ignorance, like that. Hence to have true liberation, you will have to be freed from this. Yes, this person has done wrong now. After he has done wrong, you would then go there to tell him, "I have been waiting there for a long time. My stomach is growling from hunger. And you still don't ring the bell!" Or, "I have been waiting for a long time. What is wrong with you? You don't even attend the important lesson.” This is the time you will develop this kind of thoughts, and you will go there to tell him, "You are wrong!" Ah, if he so happens to have some kind of excuse, some kind of excuse, you will start a fight. This is because you think you are perfectly reasonable! But may I ask, at that time, what are you doing? You will be creating karma that will cause you to take rebirths in cyclic existence. Isn't that right? Isn't that right? Do you understand this point or not? Please raise your hand if you do not understand. This is a pivotal point![24:20]
So yes, your mind thinks this, and your mouth speaks this. You may even go there and start to point the finger at him. You may even start to argue and physically fight with each other. It doesn't matter what happens, what is important here? It is your arising thoughts. Why did they arise? There is a cause before that which is ignorance. This ignorance was just explained to us earlier. We are attached to this from beginningless time. We have misconstrued this, "Um, my body, I need to protect it; I need to eat, and need to have good nutrition. But when the time was up, you didn't sound the gong.” Of course, you couldn't tolerate this. So you would go and give him a piece of your mind. These things all come about this way, isn't that right? There, do you understand? The original intention of Buddhism is to help you become liberated from this. However, you have bound yourself to this even more tightly. So are you eventually right or wrong? Yes, by the mundane world standards, you are 100% right. But by Buddhism standards, it is the opposite. This is why when we speak of the supramundane, if we look at it like this, it would seem that the mundane world and Buddhism are two separate entities. . They are actually one. The reason for them being one entity, I will explain later. Up until now, are you clear with this concept or not, clear with this concept or not?[25:18]
So why did I explain this? It is for you to understand that when we look at things in general, we would always use our own views to make a judgment. There is absolutely no accurate source for this. Therefore, if you are a worldly person, this is correct, absolutely correct. You go ahead! But if you are wearing this robe today and you look at things this way, you are wrong! The studious people are particularly more vulnerable to this kind of fault. This is called "the reasoning obscuration." Ah, one can have all kinds of titles, elaborate on all kinds of principles, but they would end up lost in this dense forest of views. They are unconvinced [that others might be right]. This is where the problem is. Hence this is where you need to be trained in Buddhism. I just wanted to mention this in passing, just wanted to mention this last. But you should not say, "If this is the case, then we don't bother about it.” That is not right either. It is just that there is a certain order of steps, a certain order of steps. We should absolutely not say, "Oh, then just do that." If that is the case, you will become ambiguous and vague, and not bother about everything. No, no, no![26:29]
The stages for cultivation, this then involves the reason why the Buddha gave teachings on the conventional truth and why he gave teachings on the ultimate truth. What the conventional truth tells us and what the ultimate truth tells us, theses two are inseparable and relate to each other. We would normally discuss the Madhyamaka. The Madhymaka, when I read it twenty years ago, I thought I had understood the explanations of it after I read it. But now, twenty years later, I discovered that I really didn't understand it then. Therefore this principle is not the way we had imagined it to be, a mere understanding of words! This is something that we need to understand and be certain. I just want to mention this in passing. This is because it is a pivotal point when we truly begin to practice, it is very important! Therefore, there is no accurate source for the previous statement. . It is only a fabrication. It is something that you have presumptuously added. He finds a formal source for us. What source is this? The Levels of Yogic Deeds. This is because for this type of great scriptures and treatises, it indeed has a perfect source. The Levels of Yogic Deeds was composed by Maitreya Bodhisattva. Therefore it is absolutely reliable. In the treatise, it states very clearly that "consciousness does not remain there" and "the being of the intermediate state does not desire its former body." What does this mean? That is, what is the reason for that new life to arise? This refers to how one dies at the last moment. You all still remember this? We talked about dying with a virtuous mind or a nonvirtuous mind. At that time, one's mind keeps recollecting something. When he recollects, his consciousness is imbued with the event. And this karma will lead him forward. Whatever that happened in the past will stop here, will stop here. One will not abide in the state of being of the past. Like that. And then, for the true origin, what does one accumulate? Because of afflictions and karma since beginningless time, these two entities, afflictions and karma are exactly his interests and desire.[27:23]
The Levels of Yogic Deeds says that the being of the intermediate state does not desire its former body since its consciousness does not remain there.
He finds a formal source for us. What source is this? The Levels of Yogic Deeds. This is because for this type of great scriptures and treatises, it indeed has a perfect source. The Levels of Yogic Deeds was composed by Maitreya Bodhisattva. Therefore it is absolutely reliable. In the treatise, it states very clearly that "consciousness does not remain there" and "the being of the intermediate state does not desire its former body." What does this mean? That is, what is the reason for that new life to arise? This refers to how one dies at the last moment. You all still remember this? We talked about dying with a virtuous mind or a nonvirtuous mind. At that time, one's mind keeps recollecting something. When he recollects, his consciousness is imbued with the event. And this karma will lead him forward. Whatever that happened in the past will stop here, will stop here. One will not abide in the state of being of the past. Like that. And then, for the true origin, what does one accumulate? Because of afflictions and karma since beginningless time, these two entities, afflictions and karma are exactly his interests and desire.[28:12]