菩提道次第广论手抄稿:旧版第七十七卷A面
（手抄稿 第十册 p143）[00:09]
惑、业两样东西，这个惑跟业就是他的乐着、喜好。由于这个乐着、喜好，所结未来的身形，所以他所结的一定是他所好的。既然是所好的，就是那个时候，临终的什么业现起，他好的那个他一定现起的是这个，这个是它的特质。[00:27]
说这种道理听起来好像有的时候迷迷糊糊，有的时候似懂非懂。你进一层去想的话，对我们马上产生—立刻，非常重要的关键。为什你会向前推衍的？就是因为你对这个东西有所好乐；因为有所好乐，于是你有所执着；有所执着，于是你这个生命就继续不断地向前推衍，就在这里，处处地方就说明这个。所以实际上呢，这不是说佛要造，喏，这个世间法尔一切事情的关键，就在这里。你要修行，所以为什么一定要从什么？从贪染、爱着上面解脱开始。这个生死的轮转因就在这里，你要解脱还非要从这个地方认识起不可。所以它前后相续的关键在哪里，这地方就告诉我们清清楚楚。[01:22]
(p144) 这在我们修行过程当中是为什么要认得，认得了以后认真去做。所以常常说，骗别人容易，骗自己骗不了；再进一步说，骗自己容易，骗因果是一点办法都没有。我们会说：哎呀！现在我要做怎么样啊，要弘法，这个罢不了，那个也罢不了啊！找了种种的藉口。实际上呢，最重要的不是这个藉口，最重要的看看自己的内心，是内心是杂染相应的放不下，还是你真正大悲心，这两个才是判断。如果是大悲心就怕你少，就怕你不弘；如果是自己放下不，这个藉口尽量少，越少越好，那一点点都不可以。所以在这地方特别地说明，这个东西都是拿来自己观照自己，你自然可以找到你下面该到哪里去，该到哪里去。[02:30]
p. 178 (6)
Hence the assertion that it becomes disturbed upon seeing its former body is also a fabrication.
【故有说云，见前世身而生忧苦，亦属增益。】
所以有的人说，看见了前世这个身体啦，而生忧苦什么等等，这个也不是的。说看见了前世身生忧苦，实际上有没有？倒是有的，什么有的呢？就是他那个死有生起的，生有（编者按：疑是口误，应作中有）才生的时候，他那个时候并不晓得自己死，他自己并不晓得自己死。到那个时候，所以你们看现在有的轮回这种因果实录当中，他死了以后，欸！看见了家人哭或者是什么，他就告诉他们：“你们不要哭，我在这儿好端端的。”然后呢乃至于有种特殊的情况，他自己不觉得死，然后呢一下忽然之间看见自己死了，他就 (p145) 恐怖了。实际上恐怖，他并不是对他前生的贪着，而是说无始以来自己爱着，觉得自己失掉了，这个恐怖，这一点我们要了解的。他这一句话的说明，理由就是这个。[03:42]
The intermediate state appears to those who have cultivated nonvirtue as like a black blanket or the pitch-black darkness of night,
【造不善者所得中有，如黑羺光或阴闇夜。】
那么凡是造不善业的、堕落的这个人，这个人的中有，看起来他黑黑的、乌漆漆的。[03:58]
while to those who have cultivated virtue it is like a white cloth or a moonlit night.
【作善中有，如白衣光或晴明夜，】
善业的这个中有，换句话说，投了人、天的这个中有身是白的。[04:10]
You see beings of the intermediate state who are the same type as yourself, as well as the place where each of you will be reborn.
【见己同类中有，及见自等所当生处。】
这个中有所能看见的是什么呢？就是自己同类的，以及自己要到那个地方去，到哪里去，那个地方他会看得见的。关于那个中有的前面还有一些解释，将来十二因缘当中，我还会特别地提到它。而 十二因缘特别讲的，就是前面的生有到中有，中有到后面的生有之间的真正的关键。前面我刚才说的一些爱，为什么爱染而生起的，今天只提个大纲，到后面那个地方的话，会仔细地说明。继续下去。[05:01]
The《Descent into the Womb Sūtra》 describes the color differences in the intermediate state: For someone who is to be reborn a hell-being, the intermediate state is like a charred log; for one to be reborn an animal it is like smoke; for one to be reborn a hungry ghost, it is like water; for one to be reborn a deity of the desire realm and a human, it is like gold; for one to be reborn a deity of the form realm, it is white.
【《入胎经》云：“地狱中有如烧杌木，旁生中有其色如烟，饿鬼中有色相如水，人 (p146) 天中有形如金色，色界中有其色鲜白。”】
经上面告诉我们，这前面已经说过了。这个地方就是引经证，经上面告诉我们这个中有的样子。[05:25]
【此是显色差别。】
此是显色差别。这个色有两种，一种叫形色，一种叫显色。形色就是形状，长的、短的、方的、圆的；显色呢，青、黄、赤、白，亮的、暗的，就是这个。[05:43]
There is an intermediate state when you are born into the two lower realms [the desire and form realms] from the formless realm, but when you are born into the formless realm from the two lower realms, you attain the aggregates of a formless being immediately upon dying; there is no intermediate state.
【从无色没生下二界则有中有，若从下二生无色者则无中有。】
还有呢，这个中有就是在六趣当中，或者五趣当中，这个这样的：这个如果到无色界去，上升的时候没有中有，然后呢从无色界下来的时候，那个时候有中有。[06:05]
【于何处没，即于其处成无色蕴。】
生到无色天去的人怎么呢？哪个地方死的时候，就在那个地方成无色蕴。[06:17]
In the classic texts that are reliable sources there is no description of any other special cases where there is no intermediate state. Consequently, with respect to the assertion that there is a direct transition upward to a heaven or downward to a hell, it is wrong to claim that there is no intermediate state.
【堪为根据诸教典中除此而外，未说余无中有之例，故说上下无间，皆无中有。亦不 (p147) 应理。】
这个地方说出来，他是都有根据的。那个地方说，为什么无色界没有中有，根据各种可以依据的教典上面来说，只有这个生到无色界上升的时候没有中有，其他地方并没有说，“故说上下无间，皆无中有，亦不应理”。对，我刚才说的到无间当中没有中有，这个显然错了。这个地方告诉说，到无间地狱当中也不一定，它并没有什么明显的经论上面来说明它。我想这个地方我们还是一定要信赖本论所指的，本论所指的，它的的确确它每一个地方都有圆满的师承出处。[07:26]
The《Descent into the Womb Sūtra》 says that beings of the intermediate state who are to be reborn as deities ascend; those to be reborn as humans move straight forward; and those to be reborn as wrongdoers move with their heads lowered and their eyes cast downward. It seems that this last part is meant to describe the intermediate states for the three miserable realms.
【经中又说天之中有头便向上，人之中有横行而去，诸作恶业所有中有，目向下视倒掷而行，意似通说三恶趣者，】
还有那个中有这个走法也很有意思。经上面说，如果上升到天上的中有，他头是向上的，人的中有是横的，恶趣当中向下，这个颠倒的。然后呢它那个恶趣，它并没有说到底恶趣当中哪一趣，所以“意似通说三恶趣”。[08:05]
The 《Treasury of Knowledge Auto-commentary》: The three—humans, hungry ghosts, and animals—each move in their own way.
【《俱舍论》说，人鬼畜三，各如自行。】
(p148) 这个是经上说的，那么这个《俱舍论》上面另外一种说法，说人、鬼、畜生，就像他，人当中怎么走，那个中有也是怎么走，这个说法有一点点不同。总之这个地方又告诉我们，他经跟论之间，如果彼此之间有不相应的地方，他统统俱引，引在那个地方。这个有一个特点哦！就告诉我们，喏，像这样的这种大成就者、大圣者，引经据典，但是他绝不自己轻下评论。这个又更要警策我们现在随随便便我们看了一点，根据我们的判断，说是这个、是这个、那个，这个是一个非常不应该做的事情。那么前面就是讲那个中有怎么样生起，以及中有的现象，中有的现象。那么这个中有的寿命能够维持多久呢？说：[09:29]
With regards to life span, if a being of the intermediate state has not found the conditions for rebirth, it may remain for any length of time up to seven days.
【寿量者，若未得生缘，极七日住，】
这个如果说他得不到新生命的因缘的话，他这个中有可以住七天。[09:46]
Once it has found such conditions, its life span is not definitely seven days.
【若得生缘，则无决定，】
如果说在这七天当中，遇见了这个下一生的去处的话，那他随时遇见了，随时就去了。那么万一到了七天，没有碰到怎么办呢？他就会转一次。[10:03]
If it does not find the conditions for rebirth within seven days, it assumes another body within the intermediate state.
【若仍未得则易其身，】
(p149) 所以他每过七天，他这个中有会转一次，每过七天中有会转一次。[10:12]
p. 179
It may stay in the intermediate state from one to seven weeks; however, as it certainly will have found the conditions for rebirth within that time, it stays no longer than that.
【乃至七七以内而住，于此期内定得生缘，故于此后更无安住。】
所以七天，通常我们说“七七四十九”，“七七”、“七七”就是这个道理。这个中有最长的住，是总共住四九天。任何一天，得到了生缘就去了；万一得不到，到了这个死的那天算起第 七天，满七天他又转一次，满七天转一次，最久是四九天。所以过了以后，再不会再存在的，再存在的。[10:49]
Since the texts that are reliable sources do not describe a longer lifespan than this, the claim that the being of the intermediate state may stay longer is incorrect.
【堪依教典，悉未说有较彼更久，故说过此更能久住，不应道理。】
说凡是可以依据的很多教典上面，都并没有说能超过七七四十九天的，所以说能够超过不合理。是，我以前听说有能够超过的，乃至于刚才有个同修也特别提，平常我们常常说地狱里边的没有中有的，我也这么说，现在本论上面告诉我们这个。至少这个地方我们要注意一点，我们要了解，叫“多闻阙疑”，我们不要对我们不能肯定的东西下断语，我们只能说，我从什么论上面，什么经上面看来这个是这个样的。不要说你看来，就是你实际上亲验证得，你要晓得我们现在能证得的只是一点点。不要说你连它定都没有证得，就算你证得罗汉了，你离开那个圣人之差得不晓得多少，不晓得差了十万八千里啊！[12:07]
(p150) 说到这地方，也讲一个故事，就是周利槃陀伽那个故事，大家都听说过，对不对？他又这么笨，他要出家，他去找舍利弗尊者，舍利弗尊者看看他不行，所以所有的弟子都说他不行，结果找佛，佛让他出家。佛就下面说：“他们那些圣者，他自己的成就，成就了这些，他并没有力量真正地能够把世间的这个一切看透，他怎么了解这个事实的真相呢？”[12:42]
这个说明了，我们千万注意！平常我们每一个人都有我们自己的种种理由，我这个对，他这个不对。至少到现在为止，我们了解了两样东西：第一个刚才说，当你觉得百分之百地有理的时候，你往往是百分之一百错的时候，这是第一个。还有一个，就是我们修学了佛法，当我们觉得对的时候，是，你已经摸对了一点点，千万不要忘记掉瞎子摸象的公案。你摸到了，是的，没有错，可是那个时候你摸到的只是一点点，这是我们修学佛法的人，必然应该认识的。那么这个时候对我们有利无害，我们晓得了自己的条件是步步上升，如果你不了解这个，等一下就诤论蜂起，完全错了。我们现在继续下去。[13:38]
A being of the intermediate state that is to be reborn as a deity, for instance, may die after seven days and either again reach the intermediate state of a deity or else reach the intermediate state of a human or some other form. This is possible because a change in its karma can transform the seeds for its intermediate state. The same holds for other beings of the intermediate state as well.
【如天中有七日死已，或仍生为彼天中有，或转成办人等中有，谓由余业转变势用，能转中有诸种子故，余亦如是。】
(p151) 天当中，中有七天死了以后，仍旧转天中的中有。他下面又说这个天中的中有可以转成功人中的中有的，因为其他的力量转变，可是前面又说不能转。真正说一般这个地方说不应理，说不能转，是不能转，但是如果有特别的，像刚才说遇见这种特别的因缘的话，他可能转。这个照这个地方说，我们现在是了解的，我们要说明的。当然你那时候你有清净的经论依据，那个时候我们再来把它加进去。到现在为止，我们所了解的是没有特别的理由不能转，到了七天以后，转来转去还是转在那个里边。[14:44]
再下面呢，就是生有结生之理。这个从死到生那一段，也许我们看起来是一个理论，了解了觉得很有趣；如果你证印地深一层去了解的话，就是我们当下前一刹那，到后一刹那修行的依据全在这里。所以以前特别强调的，这个谈到感果的时候，说异熟果是什么，等流果是什么，增上果是什么，实际上呢它一直在那个等流当中。不过我们这个等流就是这个异熟没动，异熟没动，经常性就是这样，只是说心念的刹那刹那地前后在变。现在这个上头那个异熟变掉了，这个心念还是前面这个东西在前后相续哦！而最最主要的关键，还在这个相续当中。所以这地方特别说明生死的关键是这个，而实际上生死的关键是哪儿来的？就是积前面的业。前面的业是什么？就是你、我们一生当中时时刻刻从前到后的每一刹那的积累。当这个地方你说得很清楚的话，真正我们修行的时候就每一刹那当 (p152) 中，就应该这个上面下功夫，着眼修行除此以外没有了，就这样。现在看下去。[16:22]
5 How you then take rebirth? If a being of the intermediate state is to be born in a womb, it observes beings of the same type as itself at its future birthplace. It then wishes to gaze at them, play with them, and so forth, and desires to reach this place.
【◎ 第五次于生有结生之理者。若是胎生，则彼中有于当生处，见有自己同类有情，为欲看彼及戏笑等，遂愿往趣当生之处。】
这个是第一段，我们来看一看。假定你是胎生的话，那么这个时候在你该生的那个当生的地方—为什么当生的地方你看见呢？前面告诉我们这个中有的神通是根据什么？根据他的业，就是你有这个业，所以你具这个力量。这个记住哦！当我们造业的时候，不是一个人造得起来的，对不对？你造任何一个业，牵涉到多方面的一定是。我送你一样东西，我跟你吵一架，我跟你什么，辗转地相关。这个造一个简单的因，造一个简单的业，最初的业，最初的因，初因找不到，细的是说；粗的是至少说“我、你”这样。所以同样的那个时候，还是说跟你的前面的心识等流前后相续，是这种状态；然后你看见了外面那个异熟，外面这个增上也是，那就是那些人。当时你造业的时候，所见的那个对方、对象，那个时候就是你看见的，那时候你看见的。如果没有造那个业的话，对不起，尽管中有有神通，你看不见，看不见。所以到那时候，欸，他就看见了，看见了。然后呢他看见了很欢喜，“为欲看彼及戏笑等”，就到那地方去，就去了！[18:22]
(p153) 注意！注意！平常为什么我们常常说戏论，为什么我常常提我们没有什么事情不要看见了就欢喜。现在呢，只要我们检查一检查我们自己的内心，很容易找得出来。我们现在叫生有，生有就是在你结生完了以后那个心识的状态，其实那个心识的活动本身跟中有是完全一样的。就是跟你有缘的，你就会看见会听见—啊，下了课，那些人跑到外面去了，你就欢喜，你就要去呀！对不对？等到你死的时候，还是这个，想想看对不对？如果你不欢喜你不会去，你欢喜的地方就是去。所以你不要小看哪！整个的……在任何一个场合之下，我们真正的造的业就是这个。所以说或者是重业，或者是随近，或者是串习，平常我们串习的就是那个，到那个时候你自己不晓得为什么，它就有这股力量，脚底下面涂了油，你要往那个地方去。对不起，到时中有现起的时候，它也是这个力量。所以现在这个地方看看噢！你不要把它看成个道理，真正我们学就从这个地方学起。然后呢去了，很来劲，下面呢那个时候，就是[19:53]
It misperceives its father's semen and its mother's blood
【次于父母精血，起颠倒见。】
那个时候就是产生真正结生的时候。[20:02]
as its parents lying together—its parents are not actually lying together at this time, yet, as if in an illusion, it sees them lying together and becomes attached.
【尔时父母未行邪行，犹如幻变，见行邪行，便起贪爱。】
(p154) 这样，假定说你看见那个父母他并没有在这个交媾的时候，那你就像普通一样的幻变一样，你在这个大家一起戏笑，就这样，你并没有觉得什么。如果那个时候他们正在这样的话呢，你就这个贪欲心，生死的贪欲心也生起来了。生起来的状态是下面：[20:38]
If it is to be born female, it turns away from the woman and desires the man, wanting to lie with him. If it is to be born male, it turns away from the man and desires the woman, wanting to lie with her.
【此复若当为女，欲令母离，贪与父会，若当生男，便欲父离，贪与母会。】
说这个，这种说法，就是说实际上呢那个时候你去看见那个父母交会的时候，先是你看见两个人，到后来，欸，你觉得：“不！”你变成其中的一个人，就是这样。如果说你是个女的话，你觉得替代了这个母身，所以你先就厌恶这个你所看见的母亲。反证的话，你会对这个说你自己的父亲，对他有怨，不希望他存在，就是说你自己要取代他那种感觉，就是心里想。那么，[21:29]
In this way, as the Levels of Yogic Deeds explains, it does not see its actual parents—
【《瑜伽师地》是说非实，】
说不是这个的，是什么呢？[21:35]
it sees them lying together through misperceiving the semen and blood. Having conceived such a desire, the being of the intermediate state draws closer and closer to the man and woman, eventually arriving at a point where it cannot see any part of their bodies except for their genitals. Angry at this sight, it dies and is reborn.
【见其父母，误于精血，见行邪行。生此欲已，如如渐近，如是如是渐渐不见，男女余分，唯见男女二根之相，于此发愤中有即没，而生其中。】
(p155) 《瑜伽师地论》上另外一个说法，实际上呢这并不是两个绝大的差别，而是说，说得更深细一点。说前面讲的，这是看见这个男女的两个全貌；那个时候他看见的不是，只是看见了很少的一部分，看见很少的一部分。那么一部分你看见了以后，那个时候你其他都看不见。[22:17]
因为实际上你要晓得，那个中有生出、现起来，完全是从心识。换句话说，平常我们呢集中的时候，譬如我们在一个心识并没有专注的时候，你会心识专注得，啊，好像站在这里、坐在这里，你也可以说什么都看不见，也可以说什么都看见，坐在这里眼睛所以看见。当你全部精神贯注在一个人身上，或者听一个人的时候，其他都看不见了，其他都听不见了，对不对？我想我们都有这个经验。喏、喏，这个就是这个，就是这种状态。他刚开始的时候，这个没有强盛地现起的时候是这样，等到后来那个欲念引发了之后，它非常强盛的时候，其他都看不见了，就是这样。那个时候越钻越深，越钻越近，那个时候已经到进去了。[23:08]
关于这个，这个特别的后面还有一个说明：到那个时候的话，那时候只见先是看见二根，到最后来的话，你就因为看见了，自然而然你觉得其中的一个，对于另外一个你就有他排斥他的这种，所以“于此发愤”是指这个而言。否则你发什么脾气？不是发脾气，(p156) 是你觉得你好像要取代他，所以不希望他存在的这个排斥那个心理，使得你这种强有力的心情，就沾上去了。那一沾上去的一刹那叫生有，那个生有生起的时候，那个中有就没有了，这也是如秤低昂，就是这样，就是这样。[23:55]
Moreover, the mother and the father generate desire, which becomes intense for a period, at the end of which a gelatinous semen is emitted. Then drops of semen and blood invariably issue forth from the two of them, mixing within the mother's reproductive tract, then congealing like the skin on the top of boiled milk that has been allowed to cool. At this point, the intermediate state of the being who is to be reborn ends, and this being's fundamental consciousness enters the congealed mass. The force of this consciousness brings together a developed combination of blood and semen that is conducive to producing the sensory faculties, as well as a mixture of the former congealed blood and semen and subtle traces of the four great elements that are the causes of the five sensory faculties. These traces are something that is other than the congealed blood and semen. Something that has sensory faculties and that is other than what was formerly there arises.
【此复父母贪爱俱极，最后决定各出一滴浓厚精血，二滴和合住母胎中，犹如熟乳凝结之时，与此同时中有俱灭，与灭同时，即由阿赖耶识力故，有余微细诸根大种和合而生，及余有根同分精血和合抟生。】
那个就是结生那一刹那，那个时候那一刹那。那个时候就是父母交会的出来的时候最后这种状态，他那个自己的这个识心，中有的识心，那个叫作阿赖耶识的力量就和合。和合了以后，你那个时候由于强有力的这个执取的力量，就会摄持它。摄持了以后，那个时候就是“诸根大种”跟着和合生起来了。所以这个时候叫作结生，那一刹那以后，那叫什么？我们在这个 十二因缘当中“名色”，“名”就是你的心识，就是你的心理作用，“色”的话呢就是父精母血和合。由于你的这个识所摄持的关系，所产生的根大，那个根大的最初的那个时候，那是结生相续的。[25:21]
After the consciousness has entered, at this point it is called "rebirth."
【尔时识住，即名结生。】
(p157) 那个时候你的识就安住在这里就不动了，然后呢自己也就像做梦一样，什么都不知道了，又不知道了，神通等等又不知道了。然后呢就一个大梦一睡十个月，在这个地方。[25:39]
Those who do not accept that a fundamental consciousness exists assert that the mental consciousness takes rebirth.
【诸有不许阿赖耶者，许为意识结生相续。】
前面所说阿赖耶识的力量，但是因为部派不同，有很多部派不承认有这个阿赖耶识，那没有关系呀，你承认的你说吧！什么？有很多人说意识，那么就是意识好了。其实意识跟阿赖耶识也只是分类的开合、粗细的不同。所以大师在这个地方，真正那种大乘圣者的了不起，他就是只要把那个行相说明，内容是如此，你用什么名词没关系，主要的是这个；总是能够跟他们那个部派的论相应，说明了生死相续当中的关键。那么这个结生过程的主要的关键说明了。下面：[26:30]
If the being of the intermediate state has accumulated little merit, it is born into a low class. As it dies and enters the womb, it hears a loud clamor and sees itself entering a marsh, a thick forest, or some other such place.
【若薄福者，当生下贱种，彼于死时及入胎时闻纷乱声，及自妄见入诸芦荻稠林等中。】
如果说福薄的人，那么他生的地方，就是比较下贱的地方。那么下贱的地方，死的时候跟入胎的时候，所接触到的，闻、看所看见的都是很杂乱。而且那个地方的本身叫作“芦荻稠林等中”，就好像我们平常看见的不是一个好的地方。[27:10]
If it is currently cultivating virtue, it is born into an elite class. It hears peaceful and pleasant sounds, and sees itself entering a mansion, palace, or the like.
(p158) 【造善业者，当生尊贵族，闻有寂静美妙音声，及自妄见升于高阁宫殿等处。】
那个是造善业的人是这个样的，跟前面的那个恰恰相反，恰恰相反。总之，他由他什么业，在任何情况之下，这个业所变幻、所显出来的行相，就跟他造的善恶业是相应而起。[27:42]
This being then remains in the womb for thirty-eight weeks and
【又住胎者，凡经七日，有三十八，】
一共有三十八个七。[27:47]
there develops all of the limbs and extremities.
【胎中圆满一切肢节。】
经过了三十八个七以后，[27:52]
p. 180
Four days later, it is born. According to the 《Descent into the Womb Sūtra》：The fetus is fully developed after nine months or more have passed; at eight months it is almost fully developed. At six or seven months it is not fully developed, as its limbs are not complete. Study the 《Descent into the Womb Sūtra》 for details on these stages of development.
【次经四日，当即降生。如《入胎经》云：“此经九月或过九月，是极圆满，住八月者，虽亦圆满，非极圆满。若经六月，或住七月，非极圆满，或复缺肢。”此等广说，如《入胎经》，应当了知。】
这个很容易懂。经上面告诉我们，住胎的真正的时间是这么久。如果住了三十八个七 (p159) 以后，再过四天，这是最圆满的。那么八个月的话还是圆满了，但是呢并不是最圆满。如果六个月、 七个月，那么那就不圆满。不圆满的时候，那个时候生出来，就有残缺了。[28:32]
If the being of the intermediate state does not have a desire to go to a birthplace, it will not migrate there, and having not done so, will not be reborn there.
【◎ 若于生处不欲趣赴，则必不往，若不往者定不应生。】
这个道理很容易了解。在生的地方，如果你不想去的时候，你不愿意的话，你就不会去，不去的时候你不会生，这个是讲我们结生相续的。我还记得上面刚才讲那个，提出来这件事情吧，这个中有，现在我们生有的状态是一样的，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？[29:10]
77A Commentary
English LR v.1 p313 (COMMENTARY V1. P164)
Due to his interests and desire, this shape that he will take on, he will therefore take on the shape that he desires. Since it is what he desires, therefore whatever karma that arises at the moment of death, what he desires will certainly appear. This is its attribute.[00:09]
When we explain this principle, when you hear it, you might be muddled. You may have only a hazy notion of it. If you think on a deeper level, this will immediately apply to us – immediately [you will know], this is a very important key point. What propels you forward? It is because you have interest in this thing. Because you have an interest, you are therefore attached. Once you are attached, your life will continue to be propelled forward [in this cycle]. This is it right here. This has been explained in many instances. Therefore in fact, it is not that the Buddha has to create something to tell you. Nah, this is the key to everything that happens in the world. It is right here. Therefore for you to practice, this is why you must begin from what? You must begin by freeing yourself from attachment and craving. The cause for cyclic existence is right here. For you to be liberated, you will have to understand this first. Therefore the key to this continuation from the previous to the next, this part of the text explains it to us very clearly.[00:27]
This is why we need to recognize these in cultivation. After we recognize them, we should diligently practice. Therefore we would frequently say that it is easy to deceive others but we cannot deceive ourselves. We can take this further to say that it is easy to deceive ourselves, but there is no way to deceive the laws of cause and effect. We might say, "Ah-ya! I need to do this now, I need to propagate the teachings, and therefore I cannot stop doing this and cannot stop doing that!" You would find all kinds of excuses. But in fact, what's most critical is not the excuse itself, but whether you can examine your mind. Do you do this because you are unable to let go of the defilements in your mind, or is it out of real compassion? These two are the reference points for your judgment. If it is indeed out of great compassion, we are only afraid if you do too little, if you do not propagate the teachings. If it is the case that you are unable to let go of attachments, the less you should use this excuse for yourself, the less the better. [Actually,] you shouldn't be using it at all. This is why I made a point to explain this here. The teaching is used for you to examine yourself. You can then naturally find where you would go next, where you would go next.[01:22]
Hence the assertion that it becomes disturbed upon seeing its former body is also a fabrication.
Therefore some people would say, upon seeing their formal bodies, people will be disturbed and so on. This is not the correct case either. But would you be disturbed upon seeing the former body, does that actually happen? This does happen. When does it happen? That is after death, when the birth state arises, (editor's note: think Master may mean intermediate state here), one may not know that he is dead, one may not know that he is dead. At that time, that is why when you read some true rebirth stories of cause and effect, after one dies, eh! When he sees his family members cry, he will tell them, "Don't cry, I am still right here." So there are special circumstances where one is unaware of his own death but then suddenly sees himself dead. He then becomes frightened. This kind of fear is not an attachment to his previous body. It is a beginningless attachment to the self. So when one feels that he is going to disappear, he feels frightened. This is a point that we need to understand. This is the reason that he explains this assertion. [02:30]
The intermediate state appears to those who have cultivated nonvirtue as like a black blanket or the pitch-black darkness of night,
Hence for those who have cultivated nonvirtue, who are about to fall into the miserable realms, the intermediate state would appear to be pitch-black and dark.[03:42]
while to those who have cultivated virtue it is like a white cloth or a moonlit night.
To those who have cultivated virtue, the intermediate state, in other words, the intermediate state for those who were about to go to the human or deity realm would be white.[03:58]
You see beings of the intermediate state who are the same type as yourself, as well as the place where each of you will be reborn.
For the beings of the intermediate state, who can they see? They can see the beings who are the same type as themselves. They can also see the place where they will be reborn. They will be able to see that place. In regards to the explanations earlier on the intermediate state, when we get to the twelve dependent arising, I will make a point to bring them up. What the twelve dependent arising specifically addresses is the real vital key as to how one moves on from the birth state to the intermediate state, from the intermediate state to the next birth state. Earlier, I had just explained cravings, and how life arises from cravings and defilements. I had only given you a general outline today. When we get to that section later, I will explain this in detail. Let us continue.[04:10]
The Descent into the Womb Sutra describes the color differences in the intermediate state: For someone who is to be reborn a hell-being, the intermediate state is like a charred log; for one to be reborn an animal it is like smoke; for one to be reborn a hungry ghost, it is like water; for one to be reborn a deity of the desire realm and a human, it is like gold; for one to be reborn a deity of the form realm, it is white.
The sutra tells us this. This has been said earlier. At this point, the text references scriptures, uses the scriptures to tell us the forms of the intermediate states.[05:01]
This is the form differences.
This is the form differences. There are two things that are included in form, one is the shape and the other is color. Shape is the figure. It could be long, short, square, or round. As for color, it could be green, yellow, red, white [and so on]. It could also be referring to light or dark. This is it.[05:25]
There is an intermediate state when you are born into the two lower realms [the desire and form realms] from the formless realm, but when you are born into the formless realm from the two lower realms, you attain the aggregates of a formless being immediately upon dying; there is no intermediate state.
And then, the intermediate state exists among the six realms, or you can say five realms. That is how it is. However when you are born in the formless realm, when you ascend, there will be no intermediate state. But when you descend from the formless realm, there will be intermediate state.[05:43]
What happens to those people who are born in the formless realm?
Wherever you die, that's where you attain the aggregates of a formless being.[06:05]
In the classic texts that are reliable sources there is no description of any other special cases where there is no intermediate state. Consequently, with respect to the assertion that there is a direct transition upward [to a heaven] or downward [to a hell], it is wrong to claim that there is no intermediate state.
Whatever that is said here, there is a source for it. This place explains why there is no intermediate state for beings born into the formless realm. Based on all the reliable scriptural sources, only beings born in the formless realms will not have intermediate state. There are no other cases of having no intermediate state. "Consequently, with respect to the assertion that there is a direct transition upward [to a heaven] or downward [to a hell], it is wrong to claim that there is no intermediate state." Yes, so when I said earlier that there will be no intermediate state when you go to hell, that is obviously wrong. This place says that you may have [intermediate state] when you go to hell, there are no scriptures that have specifically stated that [you would not]. So I think at this point, we must still rely on what this treatise explains. What is given in this treatise indeed has a perfect lineage source in every instance.[06:17]
The Descent into the Womb Sutra says that beings of the intermediate state who are to be reborn as deities ascend; those to be reborn as humans move straight forward; and those to be reborn as wrongdoers move with their heads lowered and their eyes cast downward. It seems that this last part is meant to describe the intermediate states for the three miserable realms.
The way the beings of the intermediate state move is very interesting. The sutra says that for the intermediate state beings who are to be reborn as deities will move with their heads up. Those to be reborn as humans will move straight forward. Those to be reborn as beings of the miserable realms will move with their heads lowered. Notice that they are opposites. And then for those for are going to the miserable realms, the text did not specifically say which of the miserable realms, but "seems that this last part is meant to describe the intermediate states for the three miserable realms."[07:26]
The Treasury of Knowledge Auto-commentary:The three-humans, hungry ghosts, and animals-each move in their own way.
So the sutra said that. The Treasury of Knowledge Auto-commentary offers an alternative. It says that for [the beings of the intermediate state of] humans, hungry ghosts, and animals, they will move about like their own. This means however the humans move about, the beings of the intermediate state with the shape of human will move about the same way. This explanation is slightly different. In brief, what this place is showing us again is that if there are differences between sutras and commentaries, he will cite them all, list them all here. This is a unique feature! This tells us, nah, a great master, a great noble being will reference the scriptures and the treatises. He will never make a comment or a review without basis. This further cautions us. We would now casually read about something, and we would make a judgment to say it is this and it is that. That should be very much prohibited. So the aforementioned explains how the intermediate state arises and what happens during the intermediate state, what happens during the intermediate state. So how long will this intermediate state last? This says, [08:05]
With regards to life span, if a being of the intermediate state has not found the conditions for rebirth, it may remain for any length of time up to seven days.
If one cannot find the conditions for rebirth, he can remain in this intermediate state for seven days.[09:29]
Once it has found such conditions, its life span is not definitely seven days.
If within these seven days, he finds the condition for his next life, then as soon as he encounters it, he will go. However, what if seven days is up, but one has not found this condition? He will assume another body within the intermediate state.[09:46]
If it does not find the conditions for rebirth within seven days, it assumes another body within the intermediate state.
Therefore for every seven days, the intermediate state will change once. For every seven days, the intermediate state body will change.[10:03]
It may stay in the intermediate state from one to seven weeks; however, as it certainly will have found the conditions for rebirth within that time, it stays no longer than that.
Therefore for the seven days, we would normally call it "Seven of seven-days, the forty nine days." That's why we would often say, "Seven-seven," "Seven-seven." This is the reason. The longest that one will stay in the intermediate state is forty nine days. During this time, if he finds the conditions for rebirth on any day, he will just go. If he cannot obtain the conditions, then the seventh day from the day of death is the day that he will take on another intermediate state body. He will take on another intermediate state body after seven days. The longest that one will stay in the intermediate state is forty nine days. So after that, one will no longer exist in that state, no longer exist in the state.[10:12]
Since the texts that are reliable sources do not describe a longer life span than this, the claim that the being of the intermediate state may stay longer is incorrect.
This says that from all the reliable sources, there isn't one that describes a longer life span that is more than seven weeks. Therefore if anyone says that this could be longer, it would not be reasonable. Yes, I have heard that claim before that one can stay for longer than seven weeks. And even someone had just specifically brought up the point that we would normally say there is no intermediate state if a being is heading for hell. I had said that as well. However this treatise now tells us this. At least we should make a note of something, we should know to "be well-informed and suspend judgment on things in doubt." We should not jump to conclusions for something we are not certain of. We can only say that based on this commentary, based on this scripture, it would seem this way. You don't want to say that it is based on your analysis. Even if you have actually personally experienced it, you should know that what we can experience now is very little. Not to mention that you have not even obtained meditative concentration, even if you have attained Arhatship, you have no idea how far apart you are from the noble being. You have no idea how far off you are![10:49]
Speaking of this, I will also tell you a story. It is the story of śuddhipanthaka. Everyone has heard this before, right? He was very dumb but wanted to become a monk. He went to look for the honorable Shariputra. But the honorable Shariputra thought he could not do it. All of the disciples thought he could not do it. He finally found the Buddha, and the Buddha allowed him to be ordained. The Buddha then said, "For those noble beings, they have attainments for themselves. Though they have had attainments, they do not have the ability to truly see through everything in this world. How could they understand the reality of this?"[12:07]
This is an illustration and we should absolutely heed this! Normally, each one of us will have our own reasons. We would say that I am right and he is wrong. At least up until now, we have understood two things. The first thing was just explained earlier, when you feel that you are 100% right, you are often 100% wrong. This is number one. There is another one. That is when we learn Buddhism, when we feel that we are right, yes, you have perhaps figured out a little bit. However, you should never forget the story of the blind people trying to figure out the shape of the elephant. Whatever that you have touched upon, yes, there's no mistake in that. But you have only touched upon a small portion of it. For us who are training in Buddhism, this is what you must understand. To know this at this time will bring us benefits and no harm. When we understand the condition that we're in, we will then advance step by step. If you do not understand this, there will be a myriad of disputes. Then you will be entirely wrong. Let us now continue.[12:42]
A being of the intermediate state that is to be reborn as a deity, for instance, may die after seven days and either again reach the intermediate state of a deity or else reach the intermediate state of a human or some other form. This is possible because a change in its karma can transform the seeds for its intermediate state. The same holds for other beings of the intermediate state as well.
For a being of the intermediate state that is to be reborn as a deity, he may die after seven days and again reach the intermediate state of a deity. But the text goes on to say that a being with the intermediate body of a deity can reach the intermediate state of a human. This is because another force has transformed it. But it was said earlier that a being cannot change the intermediate state form. Generally speaking, this is not within reasons, one should not be able to change the intermediate state form, should not be able to change the intermediate state form. However if there are some special circumstances, just like what I said earlier, there could be some special circumstances. Then a being may be able to change the intermediate state form. As for what is said here, we now understand this. This is what we needed to explain. Of course when you have an accurate scriptural source, we can then add it in. Up until now, what we understood so far is that without special circumstances, one will not be able to change the intermediate state form. Therefore after seven days, after the being dies from the intermediate state, he will still take on the same form.[13:38]
The next section is on how one takes rebirth. From death until birth, this may seem like a theory to us. After we understand it, we may feel that it's interesting. But if you try to understand this at a deeper level, it is the same as how we progress from this moment to the next moment. And the basis for cultivation has been provided right here. When we talk about the effects being issued, we would talk about what it is the fruitional effect, the causally concordant effect, and the environmental effect. But in fact, one continues to be within the causally concordant effects. However, as we continue to be in this causally concordant effect, the fruitional effect has not changed yet, the fruitional effect has not changed yet. This is what goes on regularly, that the thought is changing moment by moment, moving from the previous to the next. But by this time [at the moment of death and then birth], the fruitional effect has changed. However, the mental thought is still the same thing that continues from the previous to the next! But the most critical point still lies within this continued mind-stream. Hence what this place is specifically explaining is that the key to rebirth is this. And what is in fact the key to rebirth? It is the karma that has been accumulated previously. What is your previous karma? It is what you, what we have accumulated moment by moment, from the previous to the next moment. Once this is very clear to you, then truly for our practice, we should be making efforts at this at every moment. The focus of your cultivation should be no more than this. It's just like that. Now let us read on.[14:44]
5" How you then take rebirth If a being of the intermediate state is to be born in a womb, it observes beings of the same type as itself at its future birthplace. It then wishes to gaze at them, play with them, and so forth, and desires to reach this place.
This is the first section. Let us take a look. If you are to be born in a womb, then at this time, at your future birthplace - why are you able to see beings at your birth place? It has told us earlier that the superknowledge of the intermediate beings is based on what? It is based on one's karma. It is because you have this karma and therefore you have that kind of power. So remember this! When we create karma, it is not something that one individual can create. Isn't that right? Any karma that you create, it will certainly involve many aspects. I give you something, argue with you, do something with you, and so on. There are many things that are related. For a simple cause that is created, a simple karma, the very beginning karma of that, the very beginning cause of that, the very first cause cannot be found. This is a subtle way of looking at it. If you look at it in a coarser way, you can at least say there is "I, you." Therefore similarly, at this time, your causally concordant consciousness continues to progress from the previous to the next. This is the condition that you are in. Then when you see the external fruitional effects, and also the external environmental effect, these are the beings that you will see. In the past, when you created the karma, the people you saw, those objects, those are whom you will see at this time, those are whom you will see now. If you did not create that karma, sorry, even though you may have superknowledge in the intermediate state, you will not be able to see them, you will not be able to see. Therefore at that time, eh, the beings will see, will see [what his karma calls for]. And after he sees them, he feels very happy. "It then wishes to gaze at them, play with them..." He will then go there, will go there![16:22]
Pay attention! Pay attention! This is why we frequently talk about elaborations of mere words. This is why I frequently say that we should not be pleased by whatever that comes along. For us now, as long as we examine our own minds, it is very easy for us to figure ourselves out. We are now in a birth state. The birth state is the state of consciousness after you have taken birth. The activities of this consciousness are entirely the same as the state of consciousness during the intermediate state. That is whatever that has a karmic relationship with you, you will be able to see and hear. Ah, the class ended. These people ran outside. So you feel happy and you want to go too! Right? By the time you die, the same thing will happen. Think about it, isn't that right? If you don't like it, you will not go. The place that you like, you will go there. So don't overlook this! The entire...in any situation, the karma which we really create is this. We can then say it's a weighty karma, a near death karma, or a habituation, this is what we predominantly habituate ourselves with. So at that time, you don't even know why, but there will be this power. You would seem to want to slip away and go to a certain place. I am sorry. When your intermediate state arises, you will give rise to the same type of power. Therefore at this point, you should take a look at this! Do not just look at it as a principle. For us to be truly learning, this is where we should start. And once the being goes there, he will feel very enthusiastic. After that, this happens.[18:22]
It misperceives its father's semen and its mother's blood and
That's when one actually takes birth.[19:53]
as its parents lying together-its parents are not actually lying together at this time, yet, as if in an illusion, it sees them lying together—and becomes attached.
It's like that. When you see the parents, when they're not lying together, then they will be like illusions to you. You will be playing with them. Just like that. You may not feel anything. However if they are lying together, you will become attached. Your attachment to rebirth will arise as well. The next part describes how it happens. [ this is slightly different from the explanation of the original text.][20:02]
If it is to be born female, it turns away from the woman and desires the man, wanting to lie with him. If it is to be born male, it turns away from the man and desires the woman, wanting to lie with her.
It says this. What this is saying is that when you actually see the parents lying together, you will first see two people. But later on, eh, you will feel, "No!" You will become one of them. Just like that. If you are going to become a woman, you will feel that you have replaced the mother. You will first resent the mother that you have seen. If you are to be reborn as male, then for the father, you will feel resentful. You will hope that he does not exist. You will want to replace him. This is how you will be thinking. So,[20:38]
In this way, as the Levels of Yogic Deeds explains,
This says that it's not like that. So what is it like?[21:29]
it does not see its actual parents—it sees them lying together through misperceiving the semen and blood. Having conceived such a desire, the being of the intermediate state draws closer and closer to the man and woman, eventually arriving at a point where it cannot see any part of their bodies except for their genitals. Angry at this sight, it dies and is reborn.
The Levels of Yogic Deeds says something different. Actually there is no great difference between the two. The only thing is that this explains it more subtly. The explanation earlier describes seeing both the man and the woman, the whole person. But here it says that one does not see the whole person but only a small part, one sees only a small part. But after you have seen this small part, you cannot see anything else.[21:35]
Therefore you should know that for the intermediate state to appear, to arise, it completely came from the consciousness. In other words, when we normally focus, for instance, say we're in a state that we are not focusing on anything. At that moment, the focus of your consciousness, ah, whether you are standing or sitting, you can say that you are not seeing anything in particular, or you can say that you are seeing everything. You are just sitting there, and your eyes are looking out. However, when you focus your entire attention on one person, or if you are listening to a person, then you cannot see or listen to anything else. Isn't that right? I think we have all had this experience. Nah, nah, this describes what is written here. This is the state of mind. In the very beginning, before this strong desire dominates you, it is a certain way. But after this desire is developed, when it becomes very strong, you will see nothing else. It is exactly like that. By then, you will go deeper and deeper, closer and closer. And then you will be inside.[22:17]
In regards to this, there will be a special explanation later which explains that by then, you will first see the genitals. But later on, because you have seen this, naturally, you will like one of them and reject the other one. Hence this is what "angry at this sight" is referring to. Otherwise, why would you be angry? It is not really anger, but that you feel like you want to replace the person. You hope that he does not exist. It is an attitude of trying to reject the other person. This causes your powerful state of mind at this moment to bind yourself to it. The moment you bind to it becomes the birth state. When the birth state arises, the intermediate state disappears. This is also just like when one arm of a balancing scale tips up, the other arm tips down. It is just like that. It is just like that.[23:08]
Moreover, the mother and the father generate desire, which becomes intense for a period, at the end of which a gelatinous semen is emitted. Then drops of semen and blood invariably issue forth from the two of them, mixing within the mother's reproductive tract, then congealing like the skin on the top of boiled milk that has been allowed to cool. At this point, the intermediate state of the being who is to be reborn ends, and this being's fundamental consciousness enters the congealed mass. The force of this consciousness brings together a developed combination of blood and semen that is conducive to producing the sensory faculties, as well as a mixture of the former congealed blood and semen and subtle traces of the four great elements that are the causes of the five sensory faculties. These traces are something that is other than the congealed blood and semen. Something that has sensory faculties and that is other than what was formerly there arises.
This is the moment of taking birth. It is that one moment. That is the final result from the intercourse between the parents. At that moment, one's consciousness, the consciousness in the intermediate state, this fundamental consciousness will enter the congealed mass. After the consciousness enters the mass, because of this strong and powerful attachment, you will claim ownership. Once you own it, you will bring together "a developed combination of blood and semen that is conducive to producing the sensory faculties." This is the time of taking birth. After that one moment, what does it become? In the 12 dependent arising, it is called "name-form." "Name" is your consciousness, your mental functions. "Form" is the combination of the father's semen and the mother's blood. Because your consciousness has come to own this, this will now produce the five sensory faculties. The causes of the five sensory faculties are produced at the moment of taking birth.[23:55]
After the consciousness has entered, at this point it is called "rebirth."
By then, this consciousness will stay put and not go anywhere else. And then you will be in a dream state, not knowing anything, not knowing anything anymore. You will have lost your superknowledge and so on. And this long dream will last ten months. You will be right here.[25:21]
Those who do not accept that a fundamental consciousness exists assert that the mental consciousness takes rebirth.
It spoke of the power of the fundamental consciousness earlier. But because there are different schools of thought, other schools do not assert the existence of fundamental consciousness. It does not matter. You can stay with your own assertion! What would that be? Many people will state that it is the mental consciousness. Then it is the mental consciousness. Actually the difference between the mental consciousness and the fundamental consciousness is just in the classification, in the subtleness. Therefore for the great lama, it is the brilliance of the Mahayana noble being that he only needs to explain the phenomenon, the actual events that take place. It doesn't matter what term you want to use for it. This is the most important thing. This will after all accord with the treatise of the individual school and explain the vital points of how rebirth continues. So the vital points of how one takes birth has been explained. Next,[25:39]
If the being of the intermediate state has accumulated little merit, it is born into a low class. As it dies and enters the womb, it hears a loud clamor and sees itself entering a marsh, a thick forest, or some other such place.
For those who have accumulated little merit, the place that they will be born will be lowly. At death and at the moment of taking birth, what they would come in contact with, what they would smell or see will be very disorderly. The place will be like "a marsh, a thick forest, or some other such place." This would mean seeing some place that we would not usually find pleasant.[26:30]
If it is currently cultivating virtue, it is born into an elite class. It hears peaceful and pleasant sounds, and sees itself entering a mansion, palace, or the like.
This is the case for people who have cultivated virtue. This is the exact opposite from this scenario earlier. This is the exact opposite. In brief, depending on one's prior karma, in any case, the karma will give rise to illusions and appearances that accord with one's virtuous or nonvirtuous karma.[27:10]
This being then remains in the womb for thirty-eight weeks
There is a total of thirty-eight weeks.[27:42]
and there develops all of the limbs and extremities.
After thirty-eight weeks,[27:47]
Four days later, it is born. According to the Descent into the Womb Sutra: The fetus is fully developed after nine months or more have passed; at eight months it is almost fully developed. At six or seven months it is not fully developed, as its limbs are not complete. Study the Descent into the Womb Sutra for details on these stages of development.
This is very easy to understand. The sutra tells us that this is exactly how long it takes to stay in the womb. If one can stay in the womb for thirty-eight weeks and four days, this is the most complete. It is almost fully developed after eight months. But it is not the most perfect. If it is only six or seven months, then it is not fully developed. If one is born at this time, there will be defects.[27:52]
If the being of the intermediate state does not have a desire to go to a birthplace, it will not migrate there, and having not done so, will not be reborn there.
This principle is very easy to understand. At the birthplace, if you do not want to go there, if you don't intend to, then you won't go there. If you don't go there, you will not be reborn. This explains how we continue our rebirth. I still remember what was said earlier. I had brought up the fact that when we are in the intermediate state, it is the same as how we are in the birth state. If you don't want to go to a certain place, you will not go there. If you do not go there, then this will not happen to you.[28:32]