..續本文上一頁alous experience a state of mind similar to that of the Asuras. Those who are proud, tranquil, serene and exalted experience a state of mind similar to that of the gods. Yet, while it is undoubtedly true that the experience of the six realms is to some extent available to us in this human existence, I think it would be a mistake to assume or to believe that the six realms of existence do not have a reality which is as real as our human experience. The hells, the realm of the hungry ghosts, animals, demigods and gods are as real as our human realm. We will recall that mind is the creator of all mental states. Actions done with a pure mind motivated by generosity, love and so forth result in happy mental states or states of existence like the human realm and the realm of the gods. But actions done with an impure mind affected by greed, ill-will and so forth result in unhappy lives like those of the hungry ghosts and hell beings.

　　Finally, I would like to distinguish rebirth from transmigration. You may have noticed that in Buddhism, we consistently speak of rebirth and not transmigration. This is because in Buddhism we do not believe in an abiding entity, in a substance that trans-migrates. We do not believe in a self that is reborn. This is why when we explain rebirth, we make use of examples which do not require the transmigration of an essence or a substance. For example, when a sprout is born from a seed, there is no substance that transmigrates. The seed and the sprout are not identical. Similarly, when we light one candle from another candle, no substance travels from one to the other, and yet the first is the cause of the second. When one billiard ball strikes another, there is a continuity, the energy and direction of the first ball is imparted to the second. It is the cause of the second billiard ball moving in a particular direction and at a particular speed. When we step twice into a river, it is not the same river and yet there is continuity, the continuity of cause and effect. So there is rebirth, but not transmigration. There is moral responsibility, but not an independent, permanent self. There is the continuity of cause and effect, but not permanence. I want to end with this point because we will be considering the example of the seed and the sprout, and the example of the flame in an oil lamp next week when we discuss dependent origination. And with the help of the teaching of dependent origination, we will understand better how dependent origination makes moral responsibility and notself compatible.

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