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非生非住。非心非法。輾轉發生。生力發明。熏以成業。同業相感。因有感業。相滅相生。由是故有。眾生顛倒。
「非生」：什麼叫非生呢？這是說生相無明，也就是說無明。「非住」：什麼叫住呢？住是指業識。業識是屬於住相，無明是屬於生相。見分是屬於心，相分是屬於法。可是這些無論是無明、業識、見分、相分，也都好像前面所說的，沒有根本，沒有什麼體，沒有自體，都是一些虛妄而有的。雖然是虛妄而有的，可是它這個病一生出來，就會傳染，這「輾轉發生」：就是傳染，互相傳染，好像眼耳鼻舌身意都互相有連帶的關係。這輾轉發生，互相輾轉的發生什麼呢？「生力發明」：發生了這種的生力，這種生生化化的生力。熏以成業，因為以上這個無明、業識、見分、相分，互相幫助，你幫助我，我幫助你，你借我一點力量，我借你一點力量，大家互相輾轉發生一種力量，這力量再擴大了，再發明到極點，「熏以成業」：於是乎這麼大家在一起熏習，熏以成業，就成了一種業障、業報。「同業相感」：這業要是相同的，它就互相有這個感應，「因有感業」：因爲彼此互相通著，互相有一種感應這種的關係。「相滅相生」：於是乎就造成有相滅有相生，「由是故有眾生顛倒」：因爲這個，所以就造成了有眾生，眾生又生出了一種顛倒。
阿難。云何名爲世界顛倒。是有所有。分段妄生。因此界立。非因所因。無住所住。遷流不住。因此世成。三世四方。和合相涉。變化眾生。成十二類。
「阿難，云何名爲世界顛倒」：阿難，什麼叫世界顛倒呢？我再給你講一講，你聽一聽。「是有所有」：是有，就是無明；所有，就是眾生的根身。這無明和眾生的根身，「分段妄生」：什麼叫分段呢？分，是一分一分的；段，是一段一段的。每一個人有一個身體，這叫一分；由生到死，這是一段。分段妄生，因爲生出無明，生出不覺來了，於是乎就好像吃了迷魂藥似，又好像喝醉酒似的，也不知道做一些個什麼好，所以就隨著業漂流，造什麼業，就受什麼果報就妄生。「因此界立」：因爲這個所以就有這個世界成立了。「非因所因，無住所住」：非因，是無明。所說的無明本來沒有什麼基礎，它是空的。可是雖然是空的，但是爲這世界的一個因，所因，所以說非因所因。這無明是空的，它不可以做一個因，但是他就因爲虛妄生出世界，就拿無明做一個因生出世界。世界本來也是空的，既然是空的，它也沒有所住，可是就好像有所住似的，所以無住所住。本來世界是無住的，因爲眾生生了一種妄執、生了一種妄情，所以就有所住了。有所住，這都是眾生的一種業識感現，所以有所住。「遷流不住」：在這種情形之下，本來是空的，本來是沒有的，本來無可爲因的，本來無所住的，那麼生出一種妄執，就有因有住了，所以「遷流不住」：這種情形也不停止的，它遷流變化，來回輾轉，所以在前面不是講輾轉！「因此世成」：因爲這種種的關係，就成了一個世了，這個世成立了。「三世四方」：這世成了有三世，過去、現在、未來這三世。四方，界呢？就有四方。「和合相涉」：和合這麼互相相涉，你借我的力量，我借你的力量，這互相相涉。「變化眾生」：互相相涉，就有一種變化，所以就生出了眾生。「成十二類」：這眾生就有十二類，這十二類眾生下面會講。
是故世界。因動有聲。因聲有色。因色有香。因香有觸。因觸有味。因味知法。六亂妄想。成業性故。十二區分。由此輪轉。
「是故」：是，因爲這個；故，所以。「世界因動有聲」：因爲這個動的相，就有一種聲塵。「因聲有色」：因爲這個聲塵有了，然後有色塵。「因色有香」：因有色塵又引出來有香塵。「因香有觸」：因這個香塵又引出來這個觸塵。「因觸有味」：因爲這個觸塵有又生出來一種味塵。「因味知法」：因這個有味塵了，然後才知道又有法塵。「六亂妄想」：這六種色聲香味觸法這六種是亂的妄想，互相這麼作怪，互相作賊，互相打劫。這六亂妄想，「成業性故」：它造了一種業性，業性成就了。「十二區分｣：在這成就眾生的業性，也分出有十二種分別。「由此輪轉」：也是由這個色聲香味觸法六塵，有這個種種互相輾轉的關係，所以就有十二種的區分，受這個六道輪迴來轉。
（待續）
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What basically is not produced, what basically does not dwell, what basically is not the mind, and what basically are not dharmas arise through interaction. As they arise more and more strongly, they form the propensity to create karma. Similar karma sets up a mutual stimulus. Because of the karma thus generated, there is mutual production and mutual extinction. That is the reason for the upside-down state of living beings.
What is basically not produced refers to the ignorance which produces appearances.
What basically does not dwell refers to karmic consciousness, is to say the eighth consciousness.
What basically is not the mind refers to the aspect of seeing.
What basically are not dharmas refers to the aspect of appearances. Ignorance, karmic consciousness, and the aspects of seeing and appearances have no source no substance of their own. Their very existence is illusory. Nonetheless, this sickness is contagious once it arises: that is what is meant by "they
arise through interaction" It is the same as the interconnection of the eyes, ears, nose, tongue, body, and mind.
As they arise more and more strongly, they form the propensity to create karma. Their continual arisal and transformation become powerful, and so similarly, the karma they make increases. Ignorance, karmic consciousness, and the aspects of seeing and appearances aid one another. This interaction becomes stronger and stronger until, when it reaches its peak, they become fused and create karma. Karmic obstacles arise.
Similar karma sets up a mutual stimulus. Because of the karma thus generated, there is mutual production and mutual extinction. Because of this interconnection and mutual stimulation, production and extinction are created.
That is the reason for the upside-down state of living beings. That's how living beings come to be and how they give rise to inversions.
Ananda, what is meant by the upside-down state of the world? All that exists comes from this; the world is set up because of the false arising of sections and shares. Every cause in fact has no cause; everything that is dependent has nothing on which it is dependent, and so it shifts and slides and is unreliable. Because of this, the world of the three periods of time and four directions comes into being. Their union and interaction bring about changes which result in the twelve categories of living beings.
Ananda, what is meant by the upside-down state of the world? Ananda, I will explain the inversions of the world. You should listen to this.
All that exists comes from this. "This" refers to ignorance. "All that exists" refers to the physical bodies and faculties of living beings.
The world is set up because of the false arising of sections and shares-- of ignorance and living beings. "Sections" refers to the individual bodies of living beings. "Shares" refers to their various lifespans. When beings give rise to ignorance, to an unenlightened thought, it is as if they have taken some drug which confuses them, or as if they had gotten drunk on too much wine. They no longer know what they should be doing. So they simply go along with their karma. Whatever karma they create, they undergo retribution for those deeds. This is why the world comes into being.
Every cause in fact has no cause; everything that is dependent has nothing on which it is dependent, and so it shifts and slides and is unreliable. Although ignorance is groundless and void, nonetheless it is the cause of this world. "No cause," then, refers to ignorance, which, being empty, cannot form a cause. And yet, illusory though it is, it gives rise to the world--"every cause." The world is empty, too, then, and since it is empty, it cannot be relied upon. And yet, it appears it can be relied upon. "Everything that is dependent has nothing on which it is dependent." Basically, the world is not something on which anything can be dependent, but because living beings give rise to false attachment and false emotion, they become something "that is dependent." This dependency is a manifestation of their karmic consciousness. But since the whole situation is basically empty, basically non-existent, basically causeless and unreliable, things "shift and slide and are unreliable." The entire circumstance is never-ending and always in a state of flux.
Because of this, the world of the three periods of time and four directions comes into being. All these influences combine to create the world. The world has three periods of time: past, present, and future. It also has four aspects of space: the four directions.
Their union and interaction bring about changes which result in the twelve categories of living beings. They borrow one another's strength. As they mutually interact, there is a kind of transformation and living beings come into being. The twelve categories of living beings will be
discussed below.
That is why, in this world, movement brings about sounds, sounds bring about forms, forms bring about smells, smells bring about contact, contact brings about tastes, and tastes bring about awareness of dharmas. The random false thinking resulting from these six creates karma, and this continuous revolving becomes the cause of twelve different categories.
That is why, in this world, movement brings about sounds. Because of the appearance of movement, the defiling object of sounds arises.
Sounds bring about forms. Once the defiling object of sounds exists, the defiling object of forms comes into being.
Forms bring about smells. Forms influence the arising of smells.
Smells bring about contact, contact brings about tastes, and tastes bring about awareness of dharmas. The random false thinking resulting from these six creates karma. The "six" refer to forms, sounds, smells, tastes, contact, and dharmas. These six create scattered false thoughts and together they play tricks. They are a gang of thieves. They plunder and rob. They create karma. And this continuous revolving becomes the cause of twelve different categories. The interactions of the six defiling organs make continuous karma, which divides into twelve distinct types. From this, beings undergo continual rebirth in the six paths.
(to be continued)
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